Proverbs 27:5 — Word Study
WLCט֭וֹבָה תּוֹכַ֣חַת מְגֻלָּ֑ה מֵֽאַהֲבָ֥ה מְסֻתָּֽרֶת׃
BSABetterṭôwb [more beneficial, preferable] an opengâlâh [public, unveiled] rebuketôwkêchâh [correction, reproof] than loveʼahăbâh [affection, devotion] that is concealedçâthar [remains, hidden, secret]
| Greek | English | Parsing |
|---|---|---|
| ט֭וֹבָה | [is] good | Adj |
| תּוֹכַ֣חַת | rebuke | Noun common, feminine singular absolute |
| מְגֻלָּ֑ה | uncovered | Verb, Pual, participle (passive) feminine singular |
| מֵֽאַהֲבָ֥ה | more than love | Preposition, noun common feminine singular absolute |
| מְסֻתָּֽרֶת׃ | hidden | Verb, Pual, participle (passive) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Better an open rebuke than love that is concealed. |
| KJV | Open rebuke is better than secret love. |
| ASV | Better is open rebuke Than love that is hidden. |
| YLT | Better [is] open reproof than hidden love. |
| WEB | Better is open rebuke than hidden love. |
| BBE | Better is open protest than love kept secret. |
Where they part company is תּוֹכַ֣חַת — see How Translations Differ.
The sentence contrasts two ideas, establishing a clear preference for open rebuke over concealed love.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּלָה
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 — Proverbs 27:5
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 — Wisdom on Relationshipsgenerated
Proverbs 27:5 is part of a collection of sayings that provide guidance on interpersonal relationships. The surrounding verses discuss the nature of anger and jealousy, contrasting open honesty with hidden feelings. This highlights the importance of transparency in relationships, suggesting that open correction can lead to growth and understanding.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 28:23 | He who rebukes a man will later find more favor than one who flatters with his tongue. |
| 2 | Leviticus 19:17 | You must not harbor hatred against your brother in your heart. Directly rebuke your neighbor, so that you will not incur guilt on account of him. |
| 3 | Matthew 18:15 | If your brother sins against you, go and confront him privately. If he listens to you, you have won your brother over. |
| 4 | Galatians 2:14 | When I saw that they were not walking in line with the truth of the gospel, I said to Cephas in front of them all, “If you, who are a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?” |
| 5 | 1 Timothy 5:20 | But those who persist in sin should be rebuked in front of everyone, so that the others will stand in fear of sin. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — תּוֹכַ֣חַת, to.Kha.chatgenerated
The word תּוֹכַ֣חַת (to.Kha.chat) is a feminine noun meaning rebuke or correction. It emphasizes a verbal expression that seeks to correct or reprove someone, often through reasoning or proof.
This term is used in contexts where correction is necessary, indicating that a loving rebuke can be more beneficial than concealed affection. It shows the value of honesty and the potential for growth through constructive criticism.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads as rebuke for תּוֹכַ֣חַת, while the KJV uses rebuke as well.
Sentence Structuregenerated
The main clause is centered around the predicate ט֭וֹבָה, is good, which establishes the value of the statement. The structure emphasizes the comparison between an open rebuke and concealed love, highlighting the preference for honesty in communication.
The grammatical roles show that the subject is implied, with ט֭וֹבָה functioning as the predicate, while the other phrases elaborate on the nature of the rebuke and love.
Septuagint Backgroundgenerated
The Septuagint translates ט֭וֹבָה as κρείσσους (kreissous), which means better or preferable. This choice emphasizes the comparative value of an open rebuke over hidden love.
The Greek word ἔλεγξοι (elegchoi) for תּוֹכַ֣חַת indicates a focus on correction, aligning with the Hebrew meaning of a verbal rebuke.
In plain words — the whole versegenerated
Proverbs 27:5 teaches that it is better to receive an open rebuke than to have love that is kept hidden. This verse emphasizes the importance of honesty and correction in relationships, suggesting that open communication is more beneficial than concealed feelings.
Frequently Asked Questionsgenerated
An open rebuke refers to a public or direct correction that is meant to help someone improve, rather than hiding criticism.
Concealed love may indicate a lack of honesty or commitment, making it less effective in building strong relationships.
A loving rebuke is intended to guide and correct someone for their benefit, showing care and concern for their well-being.
Examples can be found in Leviticus 19:17 and Matthew 18:15, where open correction is encouraged for the sake of community and personal growth.
Reflection Questionsgenerated
- How can I practice giving constructive feedback in my relationships?
- In what ways can I be more open about my feelings instead of hiding them?
- What are the challenges of receiving rebuke, and how can I overcome them?
- How does this verse challenge my understanding of love and correction?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the importance of honesty and correction in relationships, arguing that open rebuke is essential for spiritual health.
It is surely clear that concealing sin contributes to the death of the sick person, “for the sting of death is sin,” says the Scripture, and also, “Open rebukes are better than hidden love.” Let no one, therefore,Early Church Fathers on Proverbs 27 →
Better is open rebuke, etc. Hidden love in this place is called improper love, such as adulterous love, which due to its shamefulness is rightfully hidden from the wise to avoid reproach;Early Church Fathers on Proverbs 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 27:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOpen rebuke [is] better than secret love. This is to be understood, not of rebuke publicly given; though Aben Ezra thinks public reproof is meant, which, arising from love, is better than that which
Read John Gill on Proverbs 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOpen rebuke is better than secret love. Open rebuke is better than secret love - is better than the love which is hidden in the heart, and does not perform the outward offices of love, in aiding,
Read Robert Jamieson on Proverbs 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOpen rebuke, Heb. which is manifested or discovered, either, 1. Publicly and before others, when it is needful; in which case, though it put a man to some shame, yet it doth him good. Or, 2. Privately, and to the offender’ s time, a plain and downright reproof. Better; more desirable and beneficial. Secret love; which lies hid in the heart, and doth not show itself by friendly actions, and particularly by free and faithful reproof, which is a principal end and benefit of friendship.
Read Matthew Poole on Proverbs 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 27:5 Open rebuke [is] better than secret love.Ver. 5. Open rebuke is better than secret love.] For, after the nature of pills, rebuke, though it be not toothsome, yet it is wholesome, and a sure sign of a faithful friend, if rightly managed. See my Common Place of Admonition. Secret love, that either seeth nothing amiss in a friend, or dare not say so, is little worth in comparison. "Thou shalt not hate thy brother in thy heart," but, as an argument of thy love, "thou shalt reprove him," plainly, but wisely, "and not suffer sin upon him," much less further it, and be his broker or pander in it, as Hirah the Adullamite was to his friend Judah, and Jonadab to his cousin Amnon.
Read John Trapp on Proverbs 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Secret love—i.e., that never discloses itself in acts of kindness, not even in “open rebuke” when such is needed.
Read Charles John Ellicott on Proverbs 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Open rebuke is better than secret love.] Plutarch gives an account of a man who, aiming a blow at his enemy's life, cut open an imposthume, which by a salutary discharge saved his life, that was sinking under a disease for which a remedy could not be found. Partial friendship covers faults; envy, malice, and revenge, will exhibit, heighten, and even multiply them. The former conceals us from ourselves; the latter shows us the worst part of our character. Thus we are taught the necessity of amendment and correction. In this sense open rebuke is better than secret love. Yet it is a rough medicine, and none can desire it. But the genuine open-hearted friend may be intended, who tells…
Read AdamClarke on Proverbs 27 →CambridgeThe Cambridge Bible for Schools and Colleges5. secret] Better, with R.V., that is hidden; i.e. that does not manifest itself in rebuke, when it is needed. Maurer quotes aptly from Seneca, Ep. 25, and Plautus Trinum. Acts 1. Sc. ii., 57; and also from Cicero, Lœl. 25:—“Ut igitur et monere et moneri proprium est veræ amicitiæ, et alteram libere facere, non aspere, alterum patienter accipere, non repugnanter; sic habendum est, nullam in amicitiis pestem esse majorem, quam adulationem, blanditiam, assentationem.”
Read Cambridge on Proverbs 27 →Albert Barnes1798–1870Barnes' Notes on the BibleSecret love - Better, love that is hidden; i. e., love which never shows itself in this one way of rebuking faults. Rebuke, whether from friend or foe, is better than such love.
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
Better an open rebuke than love that is concealed.
Better is open rebuke than hidden love.
Better an open rebuke than love that is concealed.
Better is open rebuke than hidden love.
Tyndale line
Open rebuke is better than secret love.
Better is open rebuke Than love that is hidden.
Better is open rebuke than love that is hidden.
Open rebuke is better than secret love.
Open rebuke is better then secret loue.
Strictly literal
Open rebuke is better than hidden love.
Better [is] open reproof than hidden love.
Better [is] open reproof than hidden love.
Better is open reproof than concealed love.
Better is an open rebuke than hidden love.
From the Latin
Open rebuke is better than hidden love.
Simplified
Open criticism is better than hidden love.
Better is open protest than love kept secret.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the core message of the verse, with four out of five words matched. The Septuagint's word order differs, but the key concepts remain consistent.
ט֭וֹבָה תּוֹכַ֣חַת מְגֻלָּ֑ה מֵֽאַהֲבָ֥ה מְסֻתָּֽרֶת׃
4 of the 5 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 27:5
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.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAafsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
תּוֹכֵחָה (towkechah) refers to rebuke or correction, while תּוֹכַ֫חַת (towkachath) pertains to argument or reproof. Both terms involve verbal expressions of correction or chastisement. The entries emphasize their use in contexts of correction and reasoning, but do not provide specific verse references.
תּוֹכֵחָה n.f. rebuke, correction
base
תּוֹכַ֫חַת n.f. argument, reproof
argument, impeachment, spoken by lips and mouth
reproof, chiding
correction, rebuke
base
H8433a תּוֹכֵחָה rebuke, correction H8433b תּוֹכַ֫חַת argument, reproof . argument, impeachment, spoken by lips and mouth
. reproof, chiding
. correction, rebuke
8433 towkechah to-kay-khaw'
and towkachath {to-kakh'-ath}; from 3198; chastisement;
figuratively (by words) correction, refutation, proof (even in
defence):--argument, X chastened, correction, reasoning,
rebuke, reproof, X be (often) reproved.
see HEBREW for 03198
תּוֹכֵחָה (to.khe.chah) — rebuke.
rebuke, correction, punishment, chastisement
תּוֹכַ֫חַת (to.kha.chat) — argument.
1) argument, reproof
1a) argument, impeachment
1b) reproof, chiding
1c) correction, rebuke
N-fs — Noun common · feminine singular absoluteHNcfsa
re-buk': As a verb "rebuke" is in the Old Testament the translation of ga`ar and yakhach; another word, ribh, in Ne 5:7, is in the Revised Version (British and American) translated "contended with." "Rebuke" (noun) is most frequently the translation of ge`arah; also in the King James Version of cherpah (Isa 25:8; Jer 15:15, the Revised Version (British and American) "reproach"), and of a few other words signifying reproach, etc. "Rebuker" (mucar, literally, "correction," "chastisement") in Ho 5:2 has the Revised Version margin "Hebrew `rebuke.'" In the New Testament "to rebuke" is most often the translation of epitimao (Mt…
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Pual-Inf-c — Verb · Pual · participle (passive) feminine singularHVPsfsa
The Hebrew word אַהֲבָה (*'ahabah*) means 'love' and is a feminine noun derived from the root meaning the same. It encompasses various forms of love, including human affection between individuals, self-love, romantic love, and God's love for His people.
אַהֲבָה n.f. love
base
H160 אַהֲבָה love
160 'ahabah a-hab-aw
feminine of 158 and meaning the same:--love.
see HEBREW for 0158
אַהֲבָה (a.ha.vah) — love.
1) love
1a) human love for human object
1a1) of man toward man
1a2) of man toward himself
1a3) between man and woman
1a4) sexual desire
2) God's love to His people
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
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→ OF GOD, LOVE OF
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
V-Pual-Inf-c — Verb · Pual · participle (passive) feminine singularHVPsfsa
hid'-'n: The translation of Taman, "to hide," "to bury" (Job 3:16); of tsaphan "to conceal," "store up" (Job 15:20, "The number of years is hidden to the oppressor," the Revised Version (British and American) "even the number of years that are laid up for the oppressor," margin "and years that are numbered are laid up"; Job 24:1, "Why, seeing times are not hidden from the Almighty," the Revised Version (British and American) "Why are times not laid up by the Almighty?" margin as the King James Version with "Why is it?" prefixed; Ps 83:3, "They consulted (the Revised Version (British and American) "consult") against thy hidden ones"); of matspunim (from tsaphan), "hidden…