Proverbs 27:4 — Word Study
WLCאַכְזְרִיּ֣וּת חֵ֭מָה וְשֶׁ֣טֶף אָ֑ף וּמִ֥י יַ֝עֲמֹד לִפְנֵ֥י קִנְאָֽה׃
BSAWrathchêmâh [intense anger, fury] [is] cruelʼakzᵉrîyûwth△ [harsh, unkind] and angerʼaph [rage] [is] like a floodsheṭeph [overwhelming, destructive downpour] but whomîy [what person] can withstandʻâmad▸ [stand before] jealousyqinʼâh [envy, strong feelings of resentment]
| Greek | English | Parsing |
|---|---|---|
| אַכְזְרִיּ֣וּת | [the] cruelty of | Noun common, feminine singular construct |
| חֵ֭מָה | rage | Noun common, feminine singular absolute |
| וְשֶׁ֣טֶף | and [the] flood of | Conjunction, noun common masculine singular construct |
| אָ֑ף | anger | Noun common, masculine singular absolute |
| וּמִ֥י | and who? | Conjunction, pronoun |
| יַ֝עֲמֹד | will he stand | Verb, Qal, imperfect third person masculine singular |
| לִפְנֵ֥י | before | Preposition, noun common masculine plural construct |
| קִנְאָֽה׃ | jealousy | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Wrath is cruel and anger is like a flood, but who can withstand jealousy? |
| KJV | Wrath is cruel, and anger is outrageous; but who is able to stand before envy? |
| ASV | Wrath is cruel, and anger is overwhelming; But who is able to stand before jealousy? |
| YLT | Fury [is] fierce, and anger [is] overflowing, And who standeth before jealousy? |
| WEB | Wrath is cruel, and anger is overwhelming; but who is able to stand before jealousy? |
| BBE | Wrath is cruel, and angry feeling an overflowing stream; but who does not give way before envy? |
The translations agree on the meanings of the key terms without notable variation.
The main clause presents the emotional states, followed by a rhetorical question that emphasizes the challenge of jealousy.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחֵמָה
verbעָמַד
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Proverbs 27:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Weight of Emotionsgenerated
Proverbs 27:4 discusses the nature of intense emotions, contrasting the cruelty of wrath and anger with the overwhelming nature of jealousy. This verse is part of a larger discourse on the burdens of human interactions, as seen in the surrounding verses, including Proverbs 27:3 and Proverbs 27:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | James 1:19–21 | My beloved brothers, understand this: Everyone should be quick to listen, slow to speak, and slow to anger, |
| 2 | Proverbs 14:30 | A tranquil heart is life to the body, but envy rots the bones. |
| 3 | Genesis 26:14 | He owned so many flocks and herds and servants that the Philistines envied him. |
| 4 | Genesis 37:11 | And his brothers were jealous of him, but his father kept in mind what he had said. |
| 5 | Job 5:2 | For resentment kills a fool, and envy slays the simple. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — אַכְזְרִיּוּת, 'akh.ze.ri.Yutgenerated
The word אַכְזְרִיּוּת (akhzriyut) refers to the concept of cruelty or harshness, derived from a root that implies fierceness. It is used to convey an intense and unkind nature, particularly in emotional contexts.
In this verse, it highlights the severity of wrath, suggesting that it is not just a mild irritation but a fierce and destructive force.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term cruel for אַכְזְרִיּוּת, consistent with the KJV and ASV.
Sentence Structuregenerated
The finite verb יַ֝עֲמֹד, will he stand, governs the entire verse, with multiple subjects and predicates describing the emotional states. The structure emphasizes the comparison of different emotions and their impacts.
The word order places emphasis on the subjects of wrath, anger, and jealousy, leading to the rhetorical question about who can withstand jealousy.
Septuagint Backgroundgenerated
The Septuagint translates אַכְזְרִיּוּת as ἀνελεήμων, which carries a similar meaning of mercilessness. This choice highlights the severity of cruelty in the original Hebrew.
The Greek word for jealousy is ζῆλος, which can imply zeal, indicating a broader emotional context than the Hebrew term.
In plain words — the whole versegenerated
Proverbs 27:4 contrasts the harshness of wrath and anger with the overwhelming nature of jealousy, asking who can stand against such strong emotions.
Frequently Asked Questionsgenerated
It indicates that intense anger can lead to harsh and unkind actions, reflecting a lack of mercy.
Anger is described as overwhelming and destructive, similar to a flood that can cause significant damage.
Jealousy is seen as a strong emotional force that can lead to intense feelings and actions, often difficult to resist.
The verse warns about the dangers of unchecked emotions like wrath and jealousy, encouraging mindfulness in our feelings.
Reflection Questionsgenerated
- How have I seen anger or jealousy affect my relationships?
- What steps can I take to manage my emotions more effectively?
- In what situations have I felt overwhelmed by jealousy?
- How can I cultivate kindness and mercy in my responses to anger?
The early church on this verse — how the Fathers read it
A quotation from Bede discusses the nature of anger in this verse, reflecting on its mercilessness.
Anger holds no mercy, etc. This is not said of all anger, for of a most mild and modest man it is written that he went out from Pharaoh in great anger (Exod. X).Early Church Fathers on Proverbs 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 27:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWrath [is] cruel, and anger [is] outrageous,.... Or "an inundation" (x); it is like the breaking in of the sea, or a flood of mighty waters, which know no bounds, and there is no stopping them: so
Read John Gill on Proverbs 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWrath is cruel, and anger is outrageous; but who is able to stand before envy?
Read Robert Jamieson on Proverbs 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEnvy is worse than both of them, partly, because it is more unjust and unreasonable, as not caused by any provocation, as wrath and anger are, but only proceeding from a malignity of mind, whereby a man is grieved for another man’ s happiness, in which he should rejoice; partly, because it is more deeply rooted and implacable, whereas the other passions are commonly allayed; and partly, because it is more secret and undiscernible, and therefore the mischievous effects of it are hardly avoidable; whereas wrath and anger discover themselves, and so forewarn and forearm a man against the danger.
Read Matthew Poole on Proverbs 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 27:4 Wrath [is] cruel, and anger [is] outrageous; but who [is] able to stand before envy?Ver. 4. Wrath is cruel, and anger is outrageous.] Or, Overflowing all the banks, or carrying all before it as an impetuous land flood, and therefore most intolerable, as Proverbs 27:3; but behold a worse matter: Envy is an evil that none can stand before for it knows neither end nor measure, as appears in the devil and his patriarch Cain; in Saul, the Pharisees, those spiteful Jews, Acts 13:45. And to this day they do antiquum obtinere, bear the old grudge to us Christians, cursing us in their daily prayers, calling us bastard Gentiles, professing that if their Messiah were come, rather than we…
Read John Trapp on Proverbs 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) But who is able to stand before envy?—Rather, jealousy. (Comp. Proverbs 6:34.) “Wrath” and “anger” rage for awhile like a storm, and then subside; but jealousy can never be completely set at rest.
Read Charles John Ellicott on Proverbs 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Who is able to stand before envy?] The rabbins have a curious story on this subject, and it has been formed by the moderns into a fable. There were two persons, one covetous and the other envious, to whom a certain person promised to grant whatever they should ask; but double to him who should ask last. The covetous man would not ask first, because he wished to get the double portion, and the envious man would not make the first request because he could not bear the thoughts of thus benefiting his neighbour. However, at last he requested that one of his eyes should be taken out, in order that his neighbour might lose both.
Read AdamClarke on Proverbs 27 →CambridgeThe Cambridge Bible for Schools and Colleges4. envy] Rather, jealousy. Comp. Proverbs 6:34.
Read Cambridge on Proverbs 27 →Albert Barnes1798–1870Barnes' Notes on the BibleEnvy - Better, as in the margin, the violence of passion in the husband who thinks himself wronged (compare Proverbs 6:34).
Read Albert Barnes on Proverbs 27 →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
Wrath is cruel and anger is like a flood, but who can withstand jealousy?
Wrath is cruel, and anger is overwhelming; but who is able to stand before jealousy?
Wrath is cruel and anger is like a flood, but who can withstand jealousy?
Wrath is cruel and anger is overwhelming, but who can stand before jealousy?
Tyndale line
Wrath is cruel, and anger is outrageous; but who is able to stand before envy?
Wrath is cruel, and anger is overwhelming; But who is able to stand before jealousy?
Wrath is cruel, and anger is outrageous; but who is able to stand before jealousy?
Wrath is cruel, and anger is outrageous; but who is able to stand before envy?
Anger is cruell, and wrath is raging: but who can stand before enuie?
Strictly literal
Fury is cruel, and anger is outrageous; but who is able to stand before jealousy?
Fury [is] fierce, and anger [is] overflowing, And who standeth before jealousy?
Fury [is] fierce, and anger [is] overflowing, || And who stands before jealousy?
Fury hath its cruelty, and anger its overwhelming power; but who is able to stand before jealousy?
There is the cruelty of rage and the flood of anger, but who is able to stand before jealousy?
From the Latin
Anger hath no mercy, nor fury when it breaketh forth: and who can bear the violence of one provoked?
Simplified
Fury may be fierce and cruel, anger may be a destructive flood, but who can withstand jealousy?
Wrath is cruel, and angry feeling an overflowing stream; but who does not give way before envy?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Proverbs 27:4 states, "Wrath is cruel and anger is like a flood, but who can withstand jealousy?" The Septuagint, while not providing a complete translation in this instance, shows that 6 of the 8 words correspond with the Masoretic Text, indicating a general agreement in the concepts expressed. However, the specific wording and structure may differ due to the nature of the translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional details for this verse, so we cannot determine their stance on this particular text.
אַכְזְרִיּ֣וּת חֵ֭מָה וְשֶׁ֣טֶף אָ֑ף וּמִ֥י יַ֝עֲמֹד לִפְנֵ֥י קִנְאָֽה׃
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 Proverbs 27:4
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.
אַכְזְרִיּוּת (akzriyuwth) refers to cruelty or fierceness, derived from the root word for fierce. It is used only in Proverbs 27:4, where it captures the essence of cruelty.
אַכְזְרִיּוּת n.f. cruelty, fierceness, only Pr 27:4
ref
H395 אַכְזְרִיּוּת
395 'akzriyuwth ak-ze-ree-ooth'
from 394; fierceness:--cruel.
see HEBREW for 0394
אַכְזְרִיּוּת (akh.ze.riy.yut) — cruel.
cruelty, fierceness, cruel
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs — Noun common · feminine singular absoluteHNcfsa
שֶׁ֫טֶף (sheteph) refers to a flood, either literally or figuratively, and can also imply an overflowing or deluge. It is derived from a related word, שֶׁצֶף (shetsaph), which also means overflowing. The term captures the idea of a significant downpour or inundation.
שֶׁ֫טֶף, שֶׁ֫צֶף n.m. flood
base
H7858 שֶׁ֫טֶף, שֶׁ֫צֶף, שֵׁטֶף
7858 sheteph sheh'-tef
or sheteph {shay'-tef}; from 7857; a deluge (literally or
figuratively):--flood, outrageous, overflowing.
see HEBREW for 07857
שֶׁ֫טֶף (she.teph) — flood.
flood, downpour
Also means: she.tseph (שֶׁצֶף "overflowing" H8241)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms — Noun common · masculine singular absoluteHNcmsa
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
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
Conj | Part — Conjunction · pronounHC/Pi
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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…
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
קִנְאָה (qin'ah) encompasses a range of meanings including ardor, zeal, and jealousy, often reflecting intense emotional states. It can denote a jealous disposition, particularly in the context of relationships, as well as religious zeal and divine jealousy. The term is rooted in the concept of envy and can imply anger, both in human interactions and in God's response to humanity.
קִנְאָה n.f. ardour, zeal, jealousy
base
H7068 קִנְאָה ardour, zeal, jealousy
7068 qin'ah kin-aw'
from 7065; jealousy or envy:--envy(-ied), jealousy, X sake,
zeal.
see HEBREW for 07065
קִנְאָה (qin.ah) — jealousy.
1) ardour, zeal, jealousy
1a) ardour, jealousy, jealous disposition (of husband)
1a1) sexual passion
1b) ardour of zeal (of religious zeal)
1b1) of men for God
1b2) of men for the house of God
1b3) of God for his people
1c) ardour of anger
1c1) of men against adversaries
1c2) of God against men
1d) envy (of man)
1e) jealousy (resulting in the wrath of God)
N-fs — Noun common · feminine singular absoluteHNcfsa
jel'-us-i (qin'ah; zelos): Doubtless, the root idea of both the Greek and the Hob translated "jealousy" is "warmth," "heat." Both are used in a good and a bad sense--to represent right and wrong passion.
When jealousy is attributed to God, the word is used in a good sense. The language is, of course, anthropomorphic; and it is based upon the feeling in a husband of exclusive right in his wife. God is conceived as having wedded Israel to Himself, and as claiming, therefore, exclusive devotion. Disloyalty on the part of Israel is represented as adultery, and as provoking God to jealousy. See, e.g., De 32:16,21; 1Ki 14:22; Ps 78:58; Eze 8:3; 16:38,42; 23:25; 36:5; 38:19.
Jealousy
Suspicion of a wife’s purity, one of the strongest passions (Num. 5:14; Prov. 6:34; Cant. 8:6); also an intense interest for another’s honour or prosperity (Ps. 79:5; 1 Cor. 10:22; Zech. 1:14).