Job 6:28 — Word Study
WLCוְ֭עַתָּה הוֹאִ֣ילוּ פְנוּ־ בִ֑י וְעַל־ פְּ֝נֵיכֶ֗ם אִם־ אֲכַזֵּֽב׃
BSABut nowʻattâh [at this present time, in this moment] pleaseyâʼal lookpânâh [be willing to gaze, turn your eyes] Would I liekâzab▸ [deceive, speak falsely] toʻal your facepânîym [presence, before you]
| Greek | English | Parsing |
|---|---|---|
| וְ֭עַתָּה | and therefore | Conjunction, adverb |
| הוֹאִ֣ילוּ | be willing | Verb, Hiphil, imperative second person masculine plural |
| פְנוּ־ | turn | Verb, Qal, imperative second person masculine plural |
| בִ֑י | on me | Preposition, suffix |
| וְעַל־ | and on | Conjunction, preposition |
| פְּ֝נֵיכֶ֗ם | faces your | Noun common masculine plural construct, suffix |
| אִם־ | if | Particle |
| אֲכַזֵּֽב׃ | I will lie | Verb, Piel, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But now, please look at me. Would I lie to your face? |
| KJV | Now therefore be content, look upon me; for it is evident unto you if I lie. |
| ASV | Now therefore be pleased to look upon me; For surely I shall not lie to your face. |
| YLT | And, now, please, look upon me, Even to your face do I lie? |
| WEB | Now therefore be pleased to look at me, for surely I will not lie to your face. |
| BBE | Now then, let your eyes be turned to me, for truly I will not say what is false to your face. |
Where they part company is אֲכַזֵּֽב — see How Translations Differ.
The sentence features a main clause followed by a conditional question, emphasizing Job's direct appeal and challenge.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָאַל
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 6:28
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 — Job Defends His Integritygenerated
Job 6:28 is part of Job's response to his friends, where he emphasizes his honesty and challenges their accusations. He calls for them to look at him and consider his words carefully, asserting that he would not deceive them. This moment is crucial as it highlights Job's struggle against the unjust perception of his character and the need for truth in their dialogue.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 11:3 | Should your babbling put others to silence? Will you scoff without rebuke? |
| 2 | Job 13:4 | You, however, smear with lies; you are all worthless physicians. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — אֲכַזֵּֽב, 'a.kha.Zevgenerated
The verb כָּזַב (kazab) is in the Piel stem, indicating an action of lying or deceiving. This form often conveys a more intense or deliberate act of falsehood. Job uses this word to assert his integrity, emphasizing that he would not engage in deceitful behavior.
The parsing indicates that it is in the imperfect tense, first person singular, which shows Job is speaking about his own actions and intentions. This personal declaration underscores the weight of his claim to honesty in a moment of distress.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause centers around the verb הוֹאִ֣ילוּ, be willing, which governs the imperative phrases that follow. Job is asking his friends to turn their attention to him and consider his honesty.
The structure emphasizes Job's direct appeal to his friends, with the imperative verbs הוֹאִ֣ילוּ and פְנוּ commanding them to look at him, followed by the conditional clause introduced by אִם that questions his integrity.
Septuagint Backgroundgenerated
In the Septuagint, the verb הוֹאִ֣ילוּ is rendered as εἰσβλέψας, which means having looked in. This choice suggests a focus on the act of observing Job closely, which aligns with Job's plea for his friends to consider his situation carefully.
The translation of אֲכַזֵּֽב is not directly represented, indicating a possible interpretive choice by the translators that may not emphasize the notion of lying as strongly as the Hebrew does.
In plain words — the whole versegenerated
Job 6:28 shows Job asking his friends to look at him and questioning whether he would lie to them. He emphasizes his honesty and challenges their accusations, expressing his desire for them to see the truth in his words.
Frequently Asked Questionsgenerated
Job is urging his friends to consider his situation and words carefully, emphasizing his integrity and honesty.
Job is defending himself against accusations and asserting that he is truthful, challenging his friends to recognize his sincerity.
The word 'lie' highlights the seriousness of Job's claim to honesty and the gravity of the accusations against him.
Job's plea reveals a deep sense of distress and a desire for understanding from his friends, showcasing his vulnerability in a time of suffering.
Reflection Questionsgenerated
- How can I ensure that I communicate honestly with others, especially in difficult situations?
- What steps can I take to better understand the perspectives of those who may be in distress, like Job?
- In what ways do I confront accusations or misunderstandings in my own life?
- How does Job's insistence on honesty challenge me to reflect on my own integrity?
The early church on this verse — how the Fathers read it
The early commentators reference this verse to discuss Job's integrity and the nature of his suffering, highlighting the importance of honesty in the face of adversity.
While convincing his friends that they are not acting friendly but speaking against common sense, Job now tries to show that he cannot appropriately be accused of speaking harshly or of desiring death by just judges.Early Church Fathers on Job 6 →
But fulfil what ye have begun; give ear, and see if I lie. For because he does not fear to endure adversities, let him say, But fulfil what ye have begun;Early Church Fathers on Job 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 6:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow therefore be content,.... Or, "may it now please you" (f); Job addresses them in a respectful manner, and entreats them they would be so kind as to look favourably on him, and entertain better
Read John Gill on Job 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow therefore be content, look upon me; for it is evident unto you if I lie. Be content - rather, be pleased to-look.
Read Robert Jamieson on Job 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLook upon me; be pleased either, 1. To look upon my countenance, if it betrays any fear or guilt, as if I spoke contrary to my own conscience. Or rather, 2. To consider me and my cause further and better than you have done, that you may give a more true and righteous judgment concerning it. Is evident unto you; you will plainly discover it. A little further consideration and discourse will make it manifest, and I shall readily acknowledge it.
Read Matthew Poole on Job 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 6:28 Now therefore be content, look upon me; for [it is] evident unto you if I lie.Ver. 28. Now therefore be content, look upon me] Let it suffice you to have thus hardly handled me; cast now a more benign aspect upon me, and be not henceforth so hot and so harsh. Now therefore be content, regard me, so Mr Broughton translateth it, or look upon me, sc. with a critical eye: what guiltiness can you find in my face? do I look like a hypocrite, and can you read my conscience in my countenance? It is evident to you if I lie] You may soon see mine integrity if you please, for my heart sitteth and showeth itself in my forehead, neither can I collude. I am one of those children that will not…
Read John Trapp on Job 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Now therefore be content to look upon me; for it will be evident unto you if I lie; or, for surely I shall not lie to your face.
Read Charles John Ellicott on Job 6 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. Look upon me] View me; consider my circumstances; compare my words; and you must be convinced that I have spoken nothing but truth.
Read AdamClarke on Job 6 →
CambridgeThe Cambridge Bible for Schools and Colleges28. The verse means as a whole, Now, therefore, be pleased to look upon me, I will not surely lie to your face! “Be pleased,” or, as we say, be good enough. “To your face,” as in ch. Job 1:11. Job desires that instead of speaking at him with averted faces they would look him in the face, and judge from his countenance whether he would lie directly in asserting his innocence—a test that only conscious honesty would propose.
Read Cambridge on Job 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleNow, therefore, be content - Rosenmuller has better rendered this, “if it please you.” The sense is, “if you are willing, look upon me.” That is, “if you are disposed, you may take a careful view of me.
Read Albert Barnes on Job 6 →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
But now, please look at me. Would I lie to your face?
Now therefore be pleased to look at me, for surely I will not lie to your face.
But now, please look at me. Would I lie to your face?
“Now then, be good enough to look at me; and I will not lie to your face!
Tyndale line
Now therefore be content, look upon me; for it is evident unto you if I lie.
Now therefore be pleased to look upon me; For surely I shall not lie to your face.
Now therefore be pleased to look upon me; for surely I shall not lie to your face.
Now therefore be content, look upon me; for it is evident to you if I lie.
Nowe therefore be content to looke vpon me: for I will not lie before your face.
Strictly literal
Now therefore if ye will, look upon me; and it shall be to your face if I lie.
And, now, please, look upon me, Even to your face do I lie?
And now, please, look on me, || Even to your face do I lie?
But now, if it please you, turn yourselves toward me, and [say] whether I would lie before your face.
Now, therefore, please look at me, for surely I would not lie to your face.
From the Latin
However finish what you have begun, give ear, and see whether I lie.
Simplified
Look me in the eye and see if I'm lying to your face!
Now then, let your eyes be turned to me, for truly I will not say what is false to your face.
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 reads: וְ֭עַתָּה הוֹאִ֣ילוּ פְנוּ־ בִ֑י וְעַל־ פְּ֝נֵיכֶ֗ם אִם־ אֲכַזֵּֽב׃. The Septuagint matches 6 of the 8 words in the Hebrew text, but its word order and specific wording differ, reflecting a unique interpretive approach.
וְ֭עַתָּה הוֹאִ֣ילוּ פְנוּ־ בִ֑י וְעַל־ פְּ֝נֵיכֶ֗ם אִם־ אֲכַזֵּֽב׃
6 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 6:28
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
יָאַל (ya'al) is a Hebrew verb primarily found in the Hiphil form, meaning to show willingness or to undertake something. It conveys a sense of agreement, determination, and the act of beginning or accepting an invitation. The entries suggest a focus on voluntary action and mental assent, but do not provide specific verse references.
[יָאַל] vb. only Hiph. shew willingness, be pleased, determine, undertake to do anything (and do it)
base
H2974 יָאַל only Hiph. shew willingness, be pleased, determine, undertake to do anything (and do it)
2974 ya'al yaw-al'
a primitive root (probably rather the same as 2973 through
the idea of mental weakness); properly, to yield, especially
assent; hence (pos.) to undertake as an act of
volition:--assay, begin, be content, please, take upon, X
willingly, would.
see HEBREW for 02973
יָאַל (ya.al) — be willing.
1) to begin, make a beginning, show willingness, undertake to do, be pleased, be determined
1a) (Hiphil)
1a1) to agree to, show willingness, acquiesce, accept an invitation, be willing
1a2) to undertake
1a3) to resolve, be pleased, be determined
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
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-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
כָּזַב (kazab) is a Hebrew verb meaning to lie or deceive. It encompasses various forms, including being a liar, telling a lie, and failing or disappointing. The entries indicate its use in different stems, such as Qal, Niphal, Piel, and Hiphil, which express nuances of lying and deception. One example noted is the phrase, "who will make me a liar?"
[כָּזַב] vb. lie, be a liar
Qal Pt.
Niph. his hope has been made deceptive
Pi.
lie, tell a lie
disappoint, fail
Hiph. who will make me a liar? i.e. prove me to be so
base
H3576 כָּזַב lie, be a liar .Pt.
. his hope has been made deceptive
. . lie, tell a lie
. disappoint, fail
. who will make me a liar? i.e. prove me to be so
3576 kazab kaw-zab'
a primitive root; to lie (i.e. deceive), literally or
figuratively:--fail, (be found a, make a) liar, lie, lying, be
in vain.
כָּזַב (ka.zav) — to lie.
1) to lie, tell a lie, be a liar, be found a liar, be in vain, fail
1a) (Qal) liar (participle)
1b) (Niphal) to be proven to be lying
1c) (Piel)
1c1) to lie, tell a lie, tell a lie with, deceive
1c2) to disappoint, fail
1d) (Hiphil) to make a liar, prove to be a liar
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
Lie
An intentional violation of the truth. Lies are emphatically condemned in Scripture (John 8:44; 1 Tim. 1:9, 10; Rev. 21:27; 22:15). Mention is made of the lies told by good men, as by Abraham (Gen. 12:12, 13; 20:2), Isaac (26:7), and Jacob (27:24); also by the Hebrew midwives (Ex. 1:15-19), by Michal (1 Sam. 19:14), and by David (1 Sam. 20:6). (See ANANIAS.)
