Psalms 104:29 — Word Study
WLCתַּסְתִּ֥יר פָּנֶיךָ֮ יִֽבָּהֵ֫ל֥וּן תֹּסֵ֣ף ר֭וּחָם יִגְוָע֑וּן וְֽאֶל־ עֲפָרָ֥ם יְשׁוּבֽוּן׃
BSAWhen You hideçâthar▸ [completely, conceal, veil] Your facepânîym [presence, being] they are terrifiedbâhal▸ [suddenly, alarmed, dismayed] when You take awayʼâçaph▸ [withdraw, gather] their breathrûwach [spirit, life] they diegâvaʻ▸ [expire, cease to exist] and returnshûwb▸ [turn back, go back] toʼêl [towards, into] dustʻâphâr [dry earth, mortal remains]
| Greek | English | Parsing |
|---|---|---|
| תַּסְתִּ֥יר | you hide | Verb, Hiphil, imperfect second person masculine singular |
| פָּנֶיךָ֮ | face your | Noun common masculine plural construct, suffix |
| יִֽבָּהֵ֫ל֥וּן | they are terrified ! | Verb niphal imperfect third person masculine plural, suffix |
| תֹּסֵ֣ף | you withdraw | Verb, Qal, imperfect second person masculine singular |
| ר֭וּחָם | breath their | Noun common feminine singular construct, suffix |
| יִגְוָע֑וּן | they die ! | Verb qal imperfect third person masculine plural, suffix |
| וְֽאֶל־ | and to | Conjunction, preposition |
| עֲפָרָ֥ם | dust their | Noun common masculine singular construct, suffix |
| יְשׁוּבֽוּן׃ | they return ! | Verb qal imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When You hide Your face, they are terrified; when You take away their breath, they die and return to dust. |
| KJV | Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust. |
| ASV | Thou hidest thy face, they are troubled; Thou takest away their breath, they die, And return to their dust. |
| YLT | Thou hidest Thy face — they are troubled, Thou gatherest their spirit — they expire, And unto their dust they turn back. |
| WEB | You hide your face; they are troubled. You take away their breath; they die and return to the dust. |
| BBE | If your face is veiled, they are troubled; when you take away their breath, they come to an end, and go back to the dust. |
Where they part company is תַּסְתִּ֥יר — see How Translations Differ.
The sentence consists of two main clauses followed by a prepositional phrase, illustrating the cause-and-effect relationship between God's actions and the state of creation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסָתַר
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 — Psalms 104:29
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 — Meditation on Creationgenerated
Psalm 104:29 reflects on the relationship between God's presence and the vitality of creation. The psalmist acknowledges that when God hides His face, creation is filled with terror, and when He withdraws the breath of life, death ensues, returning all to dust. This passage emphasizes the dependence of all living beings on God's sustaining power, as seen throughout the psalm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 30:7 | O LORD, You favored me; You made my mountain stand strong. When You hid Your face, I was dismayed. |
| 2 | Job 13:24 | Why do You hide Your face and consider me as Your enemy? |
| 3 | Job 34:29 | But when He remains silent, who can condemn Him? When He hides His face, who can see Him? Yet He watches over both man and nation, |
| 4 | Romans 8:20–22 | For the creation was subjected to futility, not by its own will, but because of the One who subjected it, in hope |
| 5 | Psalm 146:4 | When his spirit departs, he returns to the ground; on that very day his plans perish. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — תַּסְתִּ֥יר, tas.Tirgenerated
The verb סָתַר (sa.tar) means to hide or conceal. It indicates a deliberate action of covering or veiling, often implying a sense of secrecy or absence. The Hiphil form used here suggests that God actively hides His presence from creation, leading to a state of fear.
This verb is pivotal in the verse, as it highlights the connection between God's presence and the emotional state of creation. When God hides His face, the immediate response is terror, illustrating the profound impact of His absence.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which translates the key phrase as hide Your face.
Sentence Structuregenerated
The structure of the verse is built around two main clauses, each introduced by a conditional phrase. The first clause, beginning with תַּסְתִּ֥יר, describes the action of hiding God's face and its immediate effect on creation, while the second clause, starting with תֹּסֵ֣ף, describes the withdrawal of breath and the resulting death.
This arrangement emphasizes the cause-and-effect relationship between God's actions and the state of life and death, illustrating how closely creation is tied to the divine presence.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb תַּסְתִּ֥יר is rendered as κρύψεις (krypseis), which means 'to hide' or 'to conceal'. This choice reflects a direct translation of the Hebrew meaning, emphasizing the act of hiding God's presence.
The use of πνεῦμα (pneuma) for רוּחָם connects the concept of breath directly to spirit, reinforcing the idea that life is sustained by God's spirit.
In plain words — the whole versegenerated
Psalm 104:29 explains that when God hides His face, creation is terrified, and when He takes away their breath, they die and return to dust. This shows how dependent all living things are on God's presence for life.
Frequently Asked Questionsgenerated
Hiding His face signifies a withdrawal of God's presence, leading to fear and distress in creation.
The breath symbolizes life; when God withdraws it, life ceases, and death occurs.
Returning to dust indicates the mortality of human beings and the natural cycle of life and death.
The verse illustrates that God's presence is essential for life, and His absence brings about fear and death.
Reflection Questionsgenerated
- In what ways do I experience God's presence in my life, and how does it affect me?
- How can I better appreciate the gift of life that comes from God?
- What does it mean to me that God has the power to give and take away life?
- How can I respond to the reality of mortality in a way that honors God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 104:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hidest thy face, they are troubled,.... God may be said to hide his face from the creatures when he withholds their food from them, when there is a scarcity of provisions, a famine in the land;
Read John Gill on Psalms 104 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThese wait all upon thee; that thou mayest give them their meat in due season. -All God's creatures obtain from Him their food in due season.
Read Robert Jamieson on Psalms 104 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hidest thy face, when thou withdrawest or suspendest the favour and care of thy providence. Troubled; dejected and distressed. Takest away; so this word is used, , and elsewhere. To their dust; to the earth, from whence they had their first original.
Read Matthew Poole on Psalms 104 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 104:29 Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.Ver. 29. Thou hidest thy face] i.e. Thou withdrawest thy favour, thy concurrence, thine influence, they are troubled, or terrified, a cold sweat sitteth upon their limbs, animam agunt, they shortly expire; for in God we live, move, and have our being, Acts 17:28 A frown of Augustus Caesar proved to be the death of Cornelius Gallus. Sir Christopher Hatton, Lord Chancellor of England, died Sept. 20, 1591, of a flux of his urine and grief of mind conceived upon some angry words given him by Queen Elizabeth (Camden). Thou takest away their breath] Heb. Thou gatherest it…
Read John Trapp on Psalms 104 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Thou hidest Thy face.—Elsewhere an image of displeasure, here only of withdrawal of providential care. (See Psalms 30:7, where the expression “troubled” also occurs.) Thou takest away their breath.—Not only is the food which sustains animal life dependent on the ceaseless providence of God, but even the very breath of life is His, to be sent forth or withdrawn at His will. But to this thought, derived of course from Genesis (comp. Psalms 90:3, Note), the poet adds another. The existence of death is not a sorrow to him any more than it is a mystery. To the psalmist it is only the individual that dies; the race lives. One generation fades as God’s breath is withdrawn, but another…
Read Charles John Ellicott on Psalms 104 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. Thou hidest thy face] If thou bring dearth or famine on the land, contagion in the air, or any destruction on the provision made by the waters, then beasts, fowl, and fish die, and are dissolved.
Read AdamClarke on Psalms 104 →CambridgeThe Cambridge Bible for Schools and Colleges29. All creatures depend upon God for life as well as food. The breath or spirit of God is the source of the life-breath of His creatures. The Psalmist probably had Job 34:14-15 in his mind. Cp. Acts 17:25; Colossians 1:17. The ‘hiding’ of God’s face is usually the symbol of His wrath; but here it denotes rather the withdrawal of His sustaining power. Cp. Psalms 30:7. thou takest away their breath] Or, thou gatherest in, withdrawing the spirit lent for a time (Ecclesiastes 12:7), so that they expire, and their bodies return to the dust whence they were taken (Genesis 3:19).
Read Cambridge on Psalms 104 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hidest thy face - As if God turned away from them; as if he was displeased with them; as if he withdrew from them the tokens of his friendship and favor.
Read Albert Barnes on Psalms 104 →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
When You hide Your face, they are terrified; when You take away their breath, they die and return to dust.
You hide your face; they are troubled. You take away their breath; they die and return to the dust.
When You hide Your face, they are terrified; when You take away their breath, they die and return to dust.
When you ignore them, they panic. When you take away their life’s breath, they die and return to dust.
Tyndale line
Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.
Thou hidest thy face, they are troubled; Thou takest away their breath, they die, And return to their dust.
Thou hidest thy face, they are troubled; thou takest away their breath they die, and return to their dust.
Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.
But if thou hide thy face, they are troubled: if thou take away their breath, they dye and returne to their dust.
Strictly literal
Thou hidest thy face, they are troubled; thou takest away their breath, they expire and return to their dust.
Thou hidest Thy face — they are troubled, Thou gatherest their spirit — they expire, And unto their dust they turn back.
You hide Your face—they are troubled, || You gather their spirit—they expire, || And they return to their dust.
Thou hidest thy face, they suddenly vanish: thou takest away their spirit, they perish, and to their dust they return.
When you hide your face, they are troubled; if you take away their breath, they die and return to dust.
From the Latin
He turned their waters into blood, and destroyed their fish.
Simplified
When you turn away from them, they're terrified; when you take away their breath, they die and return to dust.
If your face is veiled, they are troubled; when you take away their breath, they come to an end, and go back to the dust.
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 aligns with the Septuagint in most aspects, with the exception of word order. The Dead Sea Scrolls fragment provides partial support, confirming key elements of the verse while lacking the complete text.
תַּסְתִּ֥יר פָּנֶיךָ֮ יִֽבָּהֵ֫ל֥וּן תֹּסֵ֣ף ר֭וּחָם יִגְוָע֑וּן וְֽאֶל־ עֲפָרָ֥ם יְשׁוּבֽוּן׃
8 of the 9 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.
תוסף רוח׳כה ויגועו ואל עפר׳ם ישובו
6 words of the verse are on this fragment. The rest of the verse is not on it.
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 Psalms 104:29
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.
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-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
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/Sp2ms
בָּהַל (bahal) is a Hebrew verb that conveys a range of meanings related to disturbance and haste. It can mean to be disturbed, terrified, or anxious, as well as to act hastily or make haste. The entries indicate various grammatical forms, including Niph, Pi, Pu, and Hiph, which reflect different nuances of dismay and urgency.
[בָּהַל] vb.
Niph.
be disturbed, dismayed, terrified
be in haste, hasty
Pi.
dismay, terrify
hasten, make haste, act hastily
Pu. hastened; hastily gained
Hiph.
dismay, terrify
(late) hasten, hurry
base
H926 בָּהַל . . be disturbed, dismayed, terrified
. be in haste, hasty
. . dismay, terrify
. hasten, make haste, act hastily
. hastened; hastily gained
. . dismay, terrify
. (late) hasten, hurry
926 bahal baw-hal'
a primitive root; to tremble inwardly (or palpitate), i.e.
(figuratively) be (causative, make) (suddenly) alarmed or
agitated; by implication to hasten anxiously:--be (make)
affrighted (afraid, amazed, dismayed, rash), (be, get, make)
haste(-n, -y, -ily), (give) speedy(-ily), thrust out, trouble,
vex.
בָּהַל (ba.hal) — to dismay.
1) to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous
1a) (Niphal)
1a1) to be disturbed, dismayed, terrified, anxious
1a2) to be in haste, be hasty
1b) (Piel)
1b1) to make haste, act hastily, be hurried, be hastened
1b2) to dismay, terrify
1c) (Pual)
1c1) to hasten
1c2) hastened, hastily gained (part.)
1d) (Hiphil)
1d1) to hasten, hurry, make haste
1d2) to dismay, terrify
V-Niphal-Imperf-3mp | Suff — Verb niphal imperfect third person masculine plural · suffixHVNi3mp/Sn
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
גָּוַע (gava') is a primitive root meaning to breathe out, which implies dying or perishing. It covers various aspects of death, including to expire, give up the ghost, or be ready to die. The entries consistently emphasize its connection to death without any noted disagreements.
גָּוַע vb. expire, perish, die
base
H1478 גָּוַע expire, perish, die
1478 gava` gaw-vah'
a primitive root; to breathe out, i.e. (by implication)
expire:--die, be dead, give up the ghost, perish.
גָּוַע (ga.va) — to die.
1) to expire, die, perish, give up the ghost, yield up the ghost, be dead, be ready to die
1a) (Qal) to expire, die, be about to die
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Conj | Prep — Conjunction · prepositionHC/R
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn