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Job 5:1 — Word Study

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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]

Word
Listen & take awayJob 5
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 1 opens the chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (tif.Neh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Job 5:1quick helps
In a sentenceJob questions the effectiveness of calling out for help and wonders who among the holy ones can provide an answer.
Who is speakingEliphaz, one of Job's friends, speaks to Job in this verse.
Where we areThis is part of a larger discourse where Eliphaz offers his perspective on suffering and divine justice.
The hard wordעוֹנֶ֑ךָּ
Take awayThe verse emphasizes the futility of seeking answers from the divine without proper reverence.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbקָרָא The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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

1“Call out if you please, but who will answer? To which of the holy ones will you turn?
2For resentment kills a fool, and envy slays the simple.
3I have seen a fool taking root, but suddenly his house was cursed.
4His sons are far from safety, crushed in court without a defender.

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

ReferenceText (BSB)
1Job 15:8–10Do you listen in on the council of God or limit wisdom to yourself?
2Isaiah 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.
3Hebrews 12:1Therefore, 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.
4Job 4:18If God puts no trust in His servants, and He charges His angels with error,
5Job 15:15If 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

What does Eliphaz mean by 'call out'?

Eliphaz is encouraging Job to reach out for help, implying that he should seek answers from God or the holy ones.

Why does Eliphaz question who will answer?

Eliphaz suggests that while Job may call out, he doubts whether anyone, even the holy ones, will respond to his cries.

What is the significance of the 'holy ones'?

The 'holy ones' refer to angels or those set apart for God's service, indicating a divine authority that Job might seek answers from.

How does this verse relate to the overall theme of Job?

This verse encapsulates Job's struggle with suffering and the silence of God, highlighting the tension between human desperation and divine response.


Reflection Questionsgenerated

  1. In what ways do I seek answers from God in my own life?
  2. How do I respond when I feel that my calls for help go unanswered?
  3. What does it mean to me to consider the holiness of God when I seek guidance?
  4. 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.

John ChrysostomCOMMENTARY ON Job 5:1A c. 347–407
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 →
Gregory the DialogistMorals on the Book of Job, Book V c. 540–604
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 Bible

Call 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 Commentary

Call 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 Bible

JOB 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 Testaments

Job 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 Readers

V. (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 Bible

CHAPTER 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 Colleges

Ch. 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 Bible

Call 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

BSBBerean Standard Bible2020

“Call out if you please, but who will answer? To which of the holy ones will you turn?

WEBWorld English Bible2000

“Call now; is there any who will answer you? To which of the holy ones will you turn?

MSBMajority Standard Bible2022

“Call out if you please, but who will answer? To which of the holy ones will you turn?

NETBNew English Translation2006

“Call now! Is there anyone who will answer you? To which of the holy ones will you turn?

Tyndale line

KJVKing James Version1611

Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?

ASVAmerican Standard Version1901

Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn?

RVARevised Version, American1894

Call now; is there any that will answer thee? and to which of the holy ones wilt thou turn?

NWBWebster's Bible1833

Call now, if there is any that will answer thee; and to which of the saints wilt thou turn?

GNVGeneva Bible1599

Call nowe, if any will answere thee, and to which of the Saintes wilt thou turne?

Strictly literal

DBYDarby Translation1890

Call, I pray thee! Is there any that answereth thee? and to which of the holy ones wilt thou turn?

YLTYoung's Literal Translation1862

Pray, call, is there any to answer thee? And unto which of the holy ones dost thou turn?

LSVLiteral Standard Version2020

“Pray, call, is there any to answer you? And to which of the holy ones do you turn?

ILTInterlinear Literal Translation2000

Do but call: is there one that will answer thee? and to whom of the saints wilt thou turn thyself?

ULBUnlocked Literal Bible2017

Call out now; is there anyone who will answer you? To which of the holy ones will you turn?

From the Latin

DRADouay-Rheims (Challoner)1899

Call now if there be any that will answer thee, and turn to some of the saints.

Simplified

FBVFree Bible Version2020

“Call if you want, but who is going to answer you? Which angel are you going to turn to?

BBEBible in Basic English1949

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.

clauseverbקְֽרָאcalladverbialנָ֭אpleaseclauseהֲ[is]clauseclausepredicateיֵ֣שׁthere?noun phrase · subjectעוֹנֶ֑[oneךָּwho].answers.youוְandclauseprepositional phrase · prepositionalאֶלtonoun phraseמִ֖יwhom?prepositional phraseמִof.[the]קְּדֹשִׁ֣יםholy.[ones]verbתִּפְנֶֽהwill.you.turn

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.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

קְֽרָא־ נָ֭א הֲיֵ֣שׁ עוֹנֶ֑ךָּ וְאֶל־ מִ֖י מִקְּדֹשִׁ֣ים תִּפְנֶֽה׃

Septuagintthe Greek the translators chose, word by word
קְֽרָא־ἐπικάλεσαιנָ֭אδέהֲיֵ֣שׁτίςעוֹנֶ֑ךָּσοιוְאֶל־εἴמִ֖יτιναמִקְּדֹשִׁ֣יםἁγίωνתִּפְנֶֽה׃ὄψῃ

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.

Job 5:1קָרָאcallcallקָרָאנָאpleasepleaseנָאיֵשׁ¿ [is] ther¿ [is] thereיֵשׁעוּן[one who] a[one who] answeעוּןאֶלand toand toאֶלמִיwhom?whom?מִיקָדוֹשׁof [the] hoof [the] holy [קָדוֹשׁפָּנָהwill you tuwill you turnפָּנָהקָדַשׁto consecrto consecrate: קָדַשׁעָנָהbe occupiebe occupiedעָנָהקָרָאto encountto encounter: mקָרָאהָיָהto beto beהָיָהמָהwhat?what?מָהצוֹםfastfastצוֹםשֵׁםnamenameשֵׁםחֵןfavorfavorחֵןעַתָּ֫הnownowעַתָּ֫התִּקְוָהcordcordתִּקְוָהשָׂכָרwageswagesשָׂכָראִיּוֹבJobJobאִיּוֹבשָׁוַעto cryto cryשָׁוַעפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫היָעַדto appointto appointיָעַדכְּמוֹlikelikeכְּמוֹצָפוֹןZaphonZaphonצָפוֹן
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

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.

call please ¿ [is] there [one who] answers you and to whom? of [the] holy [ones] will you turn
קְֽרָא־ke.ra'- call H7121 Verb · Qal · imperative second person masculine singular
733× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.
Amplified meaning
now, if you please
Tyndale gloss
to call: call to
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singular
HVqv2ms
Bible dictionarieson the English sense
Easton's Bible Dictionary

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).

Nave's Topical Bible

→ PERSONAL

By Christ Isa 55:5

→ TO SPECIAL RELIGIOUS DUTY

OF ABRAHAM Ge 12:1-3; Isa 51:2; Heb 11:8

MOSES Ex 3:2,4,10; 4:1-16; Ps 105:26; Ac 7:34,35

AARON AND HIS SONS Ex 4:14-16

See above, and Ps 105:26; Ex 28:1; Heb 5:4

call please ¿ [is] there [one who] answers you and to whom? of [the] holy [ones] will you turn
נָ֭אna' please H4994 Particle
404× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word 'nâ'' is used to express a polite request, like 'please' or 'I pray', and is often added to verbs to make them more polite. In the Bible, it appears in passages like Ezra's reading of the law to the people.
Amplified meaning
as a polite request
Tyndale gloss
please
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)

base

Brown-Driver-Briggs glosses

H4994 נָא I (we) pray, now (enclitic)

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

נָא (na) — please.

1) I (we) pray, now, please

1a) used in entreaty or exhortation

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTj
call please ¿ [is] there [one who] answers you and to whom? of [the] holy [ones] will you turn
הֲיֵ֣שׁha.Yesh ¿ [is] there H3426 Particle
140× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'there is' or 'there are', used to show existence or being. It appears in various forms, like 'to be' or 'to have'. In the Bible, it's used in Genesis and Psalms to describe God's presence.
Tyndale gloss
there
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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 …

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HTi/Acbsa — Particle
HTi/Acbsa
call please ¿ [is] there [one who] answers you and to whom? of [the] holy [ones] will you turn
עוֹנֶ֑ךָּo.Ne.ka [one who] answers you H6030 Verb qal participle (active) masculine singular common · suffix
332× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to sing or make music, but also to respond or give an answer. In the Bible, it is used to describe praising God in song or responding to a question. The KJV translates it as 'sing' or 'answer'.
Amplified meaning
which one, anyone, respond, give an answer
Tyndale gloss
to dwell
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffix
HVqrmsc/Sp2ms
call please ¿ [is] there [one who] answers you and to whom? of [the] holy [ones] will you turn
וְאֶל־ve.'el- and to H413 Conjunction · preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | Prep — Conjunction · preposition
HC/R
call please ¿ [is] there [one who] answers you and to whom? of [the] holy [ones] will you turn
מִ֖יmi whom? H4310 Pronoun
423× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word is used to ask questions like who, whose, or whom. It can also be used to express a wish, like would that or whoever. It appears in many forms throughout the Bible, often in phrases like O that or what.
Amplified meaning
toward, in the direction of
Tyndale gloss
who?
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

מִי (mi) — who?.

who?, whose?, whom?, would that, whoever, whosoever

Morphologythe parsing behind the code
Berean parsing
Part — Pronoun
HPi
call please ¿ [is] there [one who] answers you and to whom? of [the] holy [ones] will you turn
מִקְּדֹשִׁ֣יםmi.ke.do.Shim of [the] holy [ones] H6918 Preposition
116× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Holy means set apart or sacred, used to describe God, angels, and saints. In the Bible, it is often used to describe things or people dedicated to God's service, like the Temple in Jerusalem or the prophets who spoke on God's behalf.
Amplified meaning
saints, set apart ones, angels
Tyndale gloss
holy
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

קָדוֹשׁ adj. sacred, holy

base

Brown-Driver-Briggs glosses

H6918 קָדוֹשׁ sacred, holy

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep | Adj — Preposition
HR/Aampa
call please ¿ [is] there [one who] answers you and to whom? of [the] holy [ones] will you turn
תִּפְנֶֽה׃tif.Neh will you turn H6437 Verb · Qal · imperfect second person masculine singular
135× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to turn or face something, like looking at a corner or a gate. It appears in descriptions of daily life and interactions, like in Genesis and Psalms. It's about changing direction or focus.
Amplified meaning
face, direct your attention
Tyndale gloss
Corner (Gate)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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!

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singular
HVqi2ms
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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