Job 41:13 — Word Study
WLCמִֽי־ גִ֭לָּה פְּנֵ֣י לְבוּשׁ֑וֹ בְּכֶ֥פֶל רִ֝סְנ֗וֹ מִ֣י יָבֽוֹא׃
BSAsoulnephesh coalgechel to kindlelâhaṭ flamelahab lippeh to come outyâtsâʼ
| Greek | English | Parsing |
|---|---|---|
| מִֽי־ | who? | Pronoun |
| גִ֭לָּה | has he uncovered | Verb, Piel, perfect third person masculine singular |
| פְּנֵ֣י | [the] surface of | Noun common, masculine plural construct |
| לְבוּשׁ֑וֹ | clothing its | Noun common masculine singular construct, suffix |
| בְּכֶ֥פֶל | in [the] doubling of | Preposition, noun common masculine singular construct |
| רִ֝סְנ֗וֹ | halter its | Noun common masculine singular construct, suffix |
| מִ֣י | who? | Pronoun |
| יָבֽוֹא׃ | will he come | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who can strip off his outer coat? Who can approach him with a bridle? |
| KJV | Who can discover the face of his garment? or who can come to him with his double bridle? |
| ASV | Who can strip off his outer garment? Who shall come within his jaws? |
| YLT | Who hath uncovered the face of his clothing? Within his double bridle who doth enter? |
| WEB | Who can strip off his outer garment? Who will come within his jaws? |
| BBE | Who has ever taken off his outer skin? who may come inside his inner coat of iron? |
Where they part company is on the rendering of the actions described — see How Translations Differ.
Two main questions highlight the theme of human inability to control the mighty Leviathan.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנֶפֶשׁ
verbהוּא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 41:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Might of Leviathangenerated
Job 41:13 is part of a larger discourse where Job describes the Leviathan, a symbol of untamable power. The questions posed highlight the creature's strength and the limitations of human ability to confront such might. This section serves to illustrate God's creation and the awe it inspires, paralleling other texts that reflect on divine power and the natural world.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 19:28 | Because your rage and arrogance against Me have reached My ears, I will put My hook in your nose and My bit in your mouth; I will send you back the way you came.’ |
| 2 | Psalm 32:9 | Do not be like the horse or mule, which have no understanding; they must be controlled with bit and bridle to make them come to you. |
| 3 | James 3:3 | When we put bits into the mouths of horses to make them obey us, we can guide the whole animal. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — גִ֭לָּה, Gi.lahgenerated
The verb גִ֭לָּה (gi.lah) means 'to uncover' or 'to reveal'. It suggests a sense of exposure, often associated with something that should remain hidden. In this context, it refers to stripping away the outer layers of the Leviathan, emphasizing its formidable nature.
The Piel form indicates an active voice, suggesting a deliberate action of uncovering. The use of this verb here underscores the impossibility of fully revealing or controlling the Leviathan, reinforcing its status as a creature of immense power.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses strip off and approach to convey the actions in question.
Sentence Structuregenerated
The verse consists of two main clauses, both beginning with the interrogative pronoun מִֽי (mi), which translates as 'who?'. Each clause presents a rhetorical question about the Leviathan's outer coat and the possibility of approaching it.
The structure emphasizes the impossibility of the actions being asked about, with the finite verbs גִ֭לָּה (gi.lah) and יָבֽוֹא (ya.Vo') framing the inquiries. This highlights the creature's dominance and the futility of human efforts.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew גִ֭לָּה is rendered as αὐτοῦ (autou), which translates to 'of him'. This choice shifts the focus slightly from the act of uncovering to the essence of the creature itself, suggesting a different interpretive angle.
The use of ψυξὴ (psychē) for מִֽי indicates a focus on the life or spirit, which may imply a deeper philosophical inquiry into the nature of the Leviathan beyond mere physical attributes.
In plain words — the whole versegenerated
Job 41:13 asks who can strip off the outer coat of the Leviathan or approach it with a bridle. This verse highlights the creature's immense power and the futility of human attempts to control it, emphasizing its fearsome nature.
Frequently Asked Questionsgenerated
Job is emphasizing the creature's impenetrability and the futility of human efforts to control or understand it.
The term 'bridle' refers to a means of control, highlighting the impossibility of restraining such a powerful creature.
The Leviathan symbolizes untamable power and serves as a reminder of the limits of human strength in the face of God's creation.
The questions serve to provoke thought about the nature of the Leviathan and the limitations of human capability, reinforcing the theme of divine power.
Reflection Questionsgenerated
- What does the Leviathan represent in terms of God's creation?
- How do the rhetorical questions in this verse affect your understanding of human limitations?
- In what ways can we see similar themes of power and control in our own lives?
- How can recognizing the majesty of creation influence our perspective on challenges we face?
The early church on this verse — how the Fathers read it
The early Church Fathers reflect on the themes of power and control in this passage, using it to discuss the nature of divine authority and human limitations.
For since the children are partakers of flesh and blood, He also Himself likewise partook of the same (Hebrews 2.14), that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus…Early Church Fathers on Job 41 →
Who will uncover the face of his garment? And who will enter into the midst of his mouth? 44. This Leviathan tempts in one way the minds of men which are religious, and in another those which are devoted to this world.Early Church Fathers on Job 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 41:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho can discover the face of his garment?.... Or rather uncover it? Not the sea, which Mr. Broughton represents as the garment of the whale; who can strip him of it, or take him out of that, and bring him to land?
Read John Gill on Job 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho can discover the face of his garment? or who can come to him with his double bridle?
Read Robert Jamieson on Job 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDiscover, or, uncover, or take off from him. The face of his garment; the upper or outward part of his garment, or the garment itself; the word face being oft redundant, as 23:3, and oft elsewhere. And by the garment is meant the skin, which covers the whole body, and may be taken off from the body like a garment. Who dare attempt to touch his very outward skin? much less dare any venture to approach him to give him a deep or deadly wound. With his double bridle; to put it into his mouth, and lead him by it to thy stable and service, as thou dost by a horse. Or rather, (because he plainly seems to persist in describing the several parts of his body; of which he speaks both in the foregoing…
Read Matthew Poole on Job 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 41:13 Who can discover the face of his garment? [or] who can come [to him] with his double bridle?Ver. 13. Who can discover the face of his garment?] That is, saith Piscator, who can pull him out of the sea, wherewith he is covered as with a garment? Who can slip off his skin while he is alive, as men do the eel’ s skin, say others? Who (as men use to do when horses are to be saddled) will take off his cloth, and set the saddle upon his back? This last is Beza’ s paraphrase; and it suits best with that which followeth. Or who can come to him with his double bridle?] Let it be never so large or strong, his mouth is too wide, his jaws too strong, to be held in with bit and bridle, lest he…
Read John Trapp on Job 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Who can discover . . . ?—Rather, Who can strip off his outer garment? i.e., his scales, which are the covering of his skin. Who shall come within his double bridle, i.e., the doubling of his jaw? Who would venture a limb within his jaws? This seems to be the meaning, rather than “Who shall come to him with his double bridle,” forsooth to take him therewith?
Read Charles John Ellicott on Job 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Who can discover the face of his garment?] Who can rip up the hide of this terrible monster? Who can take away his covering, in order to pierce his vitals?
Read AdamClarke on Job 41 →CambridgeThe Cambridge Bible for Schools and Colleges12–34. Description of the parts of Leviathan.
Read Cambridge on Job 41 →Albert Barnes1798–1870Barnes' Notes on the BibleWho can discern the face of his garment? - literally, “Who can reveal the face, that is, the appearance, of his garment?” This “garment” is undoubtedly his skin.
Read Albert Barnes on Job 41 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Who can strip off his outer coat? Who can approach him with a bridle?
Who can strip off his outer garment? Who will come within his jaws?
Who can strip off his outer coat? Who can approach him with a bridle?
Who can uncover its outer covering? Who can penetrate to the inside of its armor?
Tyndale line
Who can discover the face of his garment? or who can come to him with his double bridle?
Who can strip off his outer garment? Who shall come within his jaws?
Who can strip off his outer garment? who shall come within his double bridle?
Who can discover the face of his garment? or who can come to him with his double bridle?
In his necke remayneth strength, and labour is reiected before his face.
Strictly literal
Who can uncover the surface of his garment? who can come within his double jaws?
Who hath uncovered the face of his clothing? Within his double bridle who doth enter?
Who has uncovered the face of his clothing? Who enters within his double bridle?
(41:5) Who hath ever laid open the front of his garment? or who can penetrate into his double row of teeth?
Who can strip off his outer covering? Who can penetrate his double armor?
From the Latin
In his neck strength shall dwell, and want goeth before his face.
Simplified
Who can remove its hide? Who can penetrate its double coat of armor?
Who has ever taken off his outer skin? who may come inside his inner coat of iron?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Job 41:13 reads, 'Who can strip off his outer coat? Who can approach him with a bridle?' The Septuagint, while not providing a complete translation here, matches 7 of the 8 words from the Masoretic Text, indicating a strong agreement in the core ideas. However, the exact wording and order differ due to the nature of the translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, so they align with the Masoretic Text in this instance.
מִֽי־ גִ֭לָּה פְּנֵ֣י לְבוּשׁ֑וֹ בְּכֶ֥פֶל רִ֝סְנ֗וֹ מִ֣י יָבֽוֹא׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 41:13
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
HPi — PronounHPi
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
HVpp3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
לְבוּשׁ (lebush) refers to clothing or garments in a literal or figurative sense, and can also imply a euphemism for a wife. It encompasses terms like apparel and raiment. The word is derived from a root meaning related to clothing, and its Aramaic equivalent is noted as well.
לְבוּשׁ, לְבֻשׁ n.m. garment, clothing, raiment
base
H3830 לְבוּשׁ, לְבֻשׁ garment, clothing, raiment
3830 lbuwsh leb-oosh'
or lbush {leb-oosh'}; from 3847; a garment (literally or
figuratively); by implication (euphem.) a wife:--apparel,
clothed with, clothing, garment, raiment, vestment, vesture.
see HEBREW for 03847
לְבוּשׁ (le.vush) — clothing.
clothing, garment, apparel, raiment
Aramaic equivalent: le.vush (לְבוּשׁ "garment" H3831)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
כֶּ֫פֶל (kephel) means 'double' or 'a duplicate.' It is derived from the root word for 'to double' and is used in contexts like Job 41:5. The entries consistently emphasize its meaning related to duplication.
כֶּ֫פֶל n.[m.] the double:—Jb 41:5
base
H3718 כֶּ֫פֶל the double
3718 kephel keh'-fel
from 3717; a duplicate:--double.
see HEBREW for 03717
כֶּ֫פֶל (ke.phel) — double.
double, a doubling
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רֶ֫סֶן (recen) refers to a halter or bridle, something that restrains, as well as the jaw, particularly in the context of a crocodile. The word is built from an unused root meaning to curb. It appears in various contexts in the Old Testament, but no specific verses are noted.
רֶ֫סֶן n.m.
halter
jaw
base
H7448 רֶ֫סֶן . halter
. jaw
7448 recen reh'-sen
from an unused root meaning to curb; a halter (as
restraining); by implication, the jaw:--bridle.
רֶ֫סֶן (re.sen) — bridle.
1) something that restrains, halter, jaw
1a) halter
1a1) of restraint thrown off (fig)
1b) jaw (of crocodile)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
HPi — PronounHPi
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…