Job 5:1 — Word Study
WLCקְֽרָא־ נָ֭א הֲיֵ֣שׁ עוֹנֶ֑ךָּ וְאֶל־ מִ֖י מִקְּדֹשִׁ֣ים תִּפְנֶֽה׃
BSACall outqârâʼ [now, if you please] if you pleasenâʼ [as a polite request] but who will answerʻânâh [which one, anyone, respond, give an answer] Toʼêl whichmîy [toward, in the direction of] of the holy onesqâdôwsh [saints, set apart ones, angels] will you turnpânâh▸ [face, direct your attention]
| Greek | English | Parsing |
|---|---|---|
| קְֽרָא־ | call | Verb, Qal, imperative second person masculine singular |
| נָ֭א | please | Particle |
| הֲיֵ֣שׁ | ¿ [is] there | Particle |
| עוֹנֶ֑ךָּ | [one who] answers you | Verb qal participle (active) masculine singular common, suffix |
| וְאֶל־ | and to | Conjunction, preposition |
| מִ֖י | whom? | Pronoun |
| מִקְּדֹשִׁ֣ים | of [the] holy [ones] | Preposition |
| תִּפְנֶֽה׃ | will you turn | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Call out if you please, but who will answer? To which of the holy ones will you turn? |
| KJV | Call now, if there be any that will answer thee; and to which of the saints wilt thou turn? |
| ASV | Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn? |
| YLT | Pray, call, is there any to answer thee? And unto which of the holy ones dost thou turn? |
| WEB | “Call now; is there any who will answer you? To which of the holy ones will you turn? |
| BBE | Give now a cry for help; is there anyone who will give you an answer? and to which of the holy ones will you make your prayer? |
The translations agree in their rendering of the verse without significant differences.
The sentence structure consists of a main clause followed by two interrogative phrases, creating a rhythm that emphasizes the call and the uncertainty of response.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרָא
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 5:1
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 — Eliphaz's Counsel to Jobgenerated
Job 5:1 reveals Eliphaz's challenge to Job, urging him to call out for help, yet questioning the likelihood of receiving a response. This reflects the broader theme of the book, where Job grapples with his suffering and the silence of God. Eliphaz's words suggest a belief in the holiness and authority of God, contrasting with Job's desperate situation as he seeks understanding and justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 15:8–10 | Do you listen in on the council of God or limit wisdom to yourself? |
| 2 | Isaiah 41:1–21 | “Be silent before Me, O islands, and let the peoples renew their strength. Let them come forward and testify; let us together draw near for judgment. |
| 3 | Hebrews 12:1 | Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off every encumbrance and the sin that so easily entangles, and let us run with endurance the race set out for us. |
| 4 | Job 4:18 | If God puts no trust in His servants, and He charges His angels with error, |
| 5 | Job 15:15 | If God puts no trust in His holy ones, if even the heavens are not pure in His eyes, |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — קָרָא, ke.ra'-generated
The verb קָרָא (qara') is an imperative form, instructing someone to call out. It carries the meaning of summoning or proclaiming, often used in contexts where one seeks attention or assistance. The parsing indicates this is a second person masculine singular command, suggesting a direct address to Job.
This word is foundational in many biblical narratives, including instances where God calls out to individuals, emphasizing the relational aspect of communication. Eliphaz uses it here to prompt Job to reach out, but it also underscores the uncertainty of receiving a reply.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse are consistent in their rendering of the main ideas.
Sentence Structuregenerated
The verse contains a main clause introduced by the verb קְֽרָא־ (call), followed by a series of phrases that elaborate on the action and its context. The structure emphasizes the imperative nature of the call and the subsequent inquiry about the response.
The syntax tree shows that the verb governs the overall meaning, while the additional phrases provide details about the action and the subjects involved, highlighting the relational dynamics between Job and the divine.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb קָרָא is rendered as ἐπικάλεσαι (epikalesai), which also means to call out or summon. This choice reflects a direct translation of the action, maintaining the imperative sense of the original text.
The Greek term used emphasizes the act of calling, similar to the Hebrew, but also suggests a broader context of invoking or appealing to a higher authority.
In plain words — the whole versegenerated
Job 5:1 presents Eliphaz urging Job to call out for help, questioning who among the holy ones can provide an answer. This reflects Job's struggle with his suffering and the search for divine understanding.
Frequently Asked Questionsgenerated
Eliphaz is encouraging Job to reach out for help, implying that he should seek answers from God or the holy ones.
Eliphaz suggests that while Job may call out, he doubts whether anyone, even the holy ones, will respond to his cries.
The 'holy ones' refer to angels or those set apart for God's service, indicating a divine authority that Job might seek answers from.
This verse encapsulates Job's struggle with suffering and the silence of God, highlighting the tension between human desperation and divine response.
Reflection Questionsgenerated
- In what ways do I seek answers from God in my own life?
- How do I respond when I feel that my calls for help go unanswered?
- What does it mean to me to consider the holiness of God when I seek guidance?
- How can I better understand the relationship between my struggles and the divine presence?
The early church on this verse — how the Fathers read it
Early commentators like John Chrysostom and Gregory the Dialogist reference this verse to discuss God's greatness and the nature of divine response in times of trouble.
Through these words Eliphaz shows the excellence of God. Since it was natural for Job to examine his own situation on the ground of his personal reflections, observe what Eliphaz says: “Do not speak so.” God is great.Early Church Fathers on Job 5 →
Call now, if there be any that will answer thee. For Almighty God often passes by the prayer of that man in his trouble, who slights His precepts in the season of rest.Early Church Fathers on Job 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 5:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCall now, if there be any that will answer thee,.... That is, call upon God, which, if seriously, and not ironically spoken, was good advice; God is to be called upon, and especially in times of
Read John Gill on Job 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCall now, if there be any that will answer thee; and to which of the saints wilt thou turn? If there be any ... - rather, 'Call now!
Read Robert Jamieson on Job 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJOB CHAPTER 5 Wrath foolish: the wicked miserable, . Evil cometh not by chance; it is natural to our condition, ,7. This is our motive to prayer and trust in God, ; whose unsearchable power and wisdom are against the high and crafty, for the relief of the poor, . Their happiness whom God correcteth, and God’ s gracious care of such, . Call now, i.e. invite, or make proclamation, as this word is oft used, as 3:12 7:2. Call them all as it were by their names; consult the whole catalogue of them all, which thou didst ever know or hear of. If there be any, to wit, of the saints, as it follows. That will answer thee, i.e. comply with thee, answer thy desires or expectations; try if there be any…
Read Matthew Poole on Job 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 5:1 Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?Ver. 1. Call now, if there be any that will answer thee] The beginning of this chapter is hard, saith Mercer, till you come to the seventh or eighth verses, and then all is plain and easy. That which Eliphaz driveth at here is, to drive Job out of all good conceit of his own condition, and to persuade him that never any good man suffered such hard and heavy things as he, or, at least, suffered them so untowardly and impatiently. Call, I pray thee, saith he, call over the roll, look into the records of former saints, and see if thou canst find among them all such another knotty piece as…
Read John Trapp on Job 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersV. (1) Call now.—The speaker now becomes more personal and direct in his tone and bearing. He insinuates that Job is “unwise” and “silly,” and promises swift destruction for all such.
Read Charles John Ellicott on Job 5 →
AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER V Eliphaz proceeds to show that the wicked are always punished by the justice of God, though they may appear to flourish for a time, 1-8; extols the providence of God, by which the counsels of the wicked are brought to naught, and the poor fed and supported, 9-16; shows the blessedness of being corrected by God, in the excellent fruits that result from it; and exhorts Job to patience and submission, with the promise of all secular prosperity, and a happy death in a mature and comfortable old age, 17-27. NOTES ON CHAP. V Verse 1. Call now, if there be any] This appears to be a strong irony. From whom among those whose foundations are in the dust, and who are crushed before the moth…
Read AdamClarke on Job 5 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. Job 5:1-7. Having laid this broad ground, Eliphaz proceeds to apply the principle to Job.
Read Cambridge on Job 5 →
Albert Barnes1798–1870Barnes' Notes on the BibleCall now - The expressions used here, as Noyes has well observed, seem to be derived from the law, where the word “call” denotes the language of the complainant, and answer that of the defendant.
Read Albert Barnes on Job 5 →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
“Call out if you please, but who will answer? To which of the holy ones will you turn?
“Call now; is there any who will answer you? To which of the holy ones will you turn?
“Call out if you please, but who will answer? To which of the holy ones will you turn?
“Call now! Is there anyone who will answer you? To which of the holy ones will you turn?
Tyndale line
Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?
Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn?
Call now; is there any that will answer thee? and to which of the holy ones wilt thou turn?
Call now, if there is any that will answer thee; and to which of the saints wilt thou turn?
Call nowe, if any will answere thee, and to which of the Saintes wilt thou turne?
Strictly literal
Call, I pray thee! Is there any that answereth thee? and to which of the holy ones wilt thou turn?
Pray, call, is there any to answer thee? And unto which of the holy ones dost thou turn?
“Pray, call, is there any to answer you? And to which of the holy ones do you turn?
Do but call: is there one that will answer thee? and to whom of the saints wilt thou turn thyself?
Call out now; is there anyone who will answer you? To which of the holy ones will you turn?
From the Latin
Call now if there be any that will answer thee, and turn to some of the saints.
Simplified
“Call if you want, but who is going to answer you? Which angel are you going to turn to?
Give now a cry for help; is there anyone who will give you an answer? and to which of the holy ones will you make your prayer?
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 and the Septuagint align closely, with all eight words matched in the Hebrew and Greek translations. This agreement indicates a strong consistency in the transmission of this verse across different textual traditions.
קְֽרָא־ נָ֭א הֲיֵ֣שׁ עוֹנֶ֑ךָּ וְאֶל־ מִ֖י מִקְּדֹשִׁ֣ים תִּפְנֶֽה׃
8 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 5:1
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.
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
HTi/Acbsa — ParticleHTi/Acbsa
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Conj | Prep — Conjunction · prepositionHC/R
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
Part — PronounHPi
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
Prep | Adj — PrepositionHR/Aampa
פָּנָה (panah) is a Hebrew verb meaning to turn, with various implications such as turning toward, away, or doing something. It can refer to both physical and figurative actions, like looking or regarding something. The entries indicate it can also mean to decline or approach, and it has different forms, including Qal, Piel, and Hiphil, each with specific nuances.
פָּנָה 135 vb. turn
Qal 117
turn toward
turn from
turn and do a thing
turn, decline
turn toward, approach
turn and look, look
of inanimate things, face
esp. fig. look at, regard
look for = expect
fig. look at = consider
Hiph.
turn
make a turn, shew (signs of) turning
Hoph. be ye turned back!
base
H6437 פָּנָה turn .. . turn toward
. turn from
. turn and do a thing
. turn, decline
. turn toward, approach
. . turn and look, look
. of inanimate things, face
. esp. fig. look at, regard
. look for = expect
. fig. look at = consider
. . turn
. make a turn, shew (signs of) turning
. be ye turned back!
6437 panah paw-naw'
a primitive root; to turn; by implication, to face, i.e.
appear, look, etc.:--appear, at (even-)tide, behold, cast
out, come on, X corner, dawning, empty, go away, lie, look,
mark, pass away, prepare, regard, (have) respect (to),
(re-)turn (aside, away, back, face, self), X right (early).
פָּנָה (pa.nah) — to turn.
1) to turn
1a) (Qal)
1a1) to turn toward or from or away
1a2) to turn and do
1a3) to turn, decline (of day)
1a4) to turn toward, approach (of evening)
1a5) to turn and look, look, look back or at or after or for
1b) (Piel) to turn away, put out of the way, make clear, clear away
1c) (Hiphil)
1c1) to turn
1c2) to make a turn, show signs of turning, turn back
1d) (Hophal) to be turned back
פָּנָה (pa.nah) — Corner (Gate).
This name means corner, to turn, to turn back
Another spelling of pin.nah (פִּנָּה "Corner( Gate)" H6438)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
