Ruth 2:10 — Word Study
WLCוַתִּפֹּל֙ עַל־ פָּנֶ֔יהָ וַתִּשְׁתַּ֖חוּ אָ֑רְצָה וַתֹּ֣אמֶר אֵלָ֗יו מַדּוּעַ֩ מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֙יךָ֙ לְהַכִּירֵ֔נִי וְאָּנֹכִ֖י נָכְרִיָּֽה׃
BSAAt this, she fellnâphal▸ [prostrate] onʻal her facepânîym bowing lowshâchâh▸ [in reverence, worshipfully] to the groundʼerets and saidʼâmar▸ to himʼêl Whymaddûwaʻ have I foundmâtsâʼ■ [discovered, attained] such favorchên [grace, kindness] in your eyesʻayin [sight, gaze] that you should take notice of menâkar [recognize, acknowledge] even though I [am]ʼânôkîy a foreignernokrîy [foreign, alien, stranger, non-native]
| Greek | English | Parsing |
|---|---|---|
| וַתִּפֹּל֙ | and she fell | Verb, Qal, sequential imperfect third person feminine singular |
| עַל־ | on | Preposition |
| פָּנֶ֔יהָ | face her | Noun common masculine plural construct, suffix |
| וַתִּשְׁתַּ֖חוּ | and she bowed down | Verb pilpel, sequential imperfect third person feminine singular |
| אָ֑רְצָה | [the] ground towards | Noun common feminine singular absolute, suffix |
| וַתֹּ֣אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| אֵלָ֗יו | to him | Preposition, suffix |
| מַדּוּעַ֩ | why? | Particle |
| מָצָ֨אתִי | have I found | Verb, Qal, perfect first person common singular |
| חֵ֤ן | favor | Noun common, masculine singular absolute |
| בְּעֵינֶ֙יךָ֙ | in view your | Preposition, noun common feminine dual construct, suffix |
| לְהַכִּירֵ֔נִי | to pay regard to me | Preposition, verb hiphil infinitive construct common, suffix |
| וְאָּנֹכִ֖י | and I | Conjunction, pronoun |
| נָכְרִיָּֽה׃ | [am] a foreigner | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At this, she fell on her face, bowing low to the ground, and said to him, “Why have I found such favor in your eyes that you should take notice of me, even though I am a foreigner?” |
| KJV | Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger? |
| ASV | Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found favor in thy sight, that thou shouldest take knowledge of me, seeing I am a foreigner? |
| YLT | And she falleth on her face, and boweth herself to the earth, and saith unto him, 'Wherefore have I found grace in thine eyes, to discern me, and I a stranger?' |
| WEB | Then she fell on her face and bowed herself to the ground, and said to him, “Why have I found favor in your sight, that you should take knowledge of me, since I am a foreigner?” |
| BBE | Then she went down on her face to the earth, and said to him, Why have I grace in your eyes, that you give attention to me, seeing I am from a strange people? |
Where they part company is in the rendering of Ruth's question about finding favor — see How Translations Differ.
The sentence has a main clause with two subordinate phrases providing additional context and information.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbנָפַל
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 — Ruth 2:10
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 — Ruth's Encounter with Boazgenerated
Ruth 2:10 shows Ruth's deep respect and surprise as she encounters Boaz, a man of kindness and stature in Bethlehem. This moment is pivotal as it marks the beginning of a significant relationship that will lead to her redemption. The context of her gleaning in the fields emphasizes her vulnerable position as a foreign widow seeking sustenance in a new land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 18:2 | And Abraham looked up and saw three men standing nearby. When he saw them, he ran from the entrance of his tent to meet them and bowed low to the ground. |
| 2 | 1 Samuel 25:23 | When Abigail saw David, she quickly got off the donkey, fell facedown, and bowed before him. |
| 3 | Ruth 2:2–13 | And Ruth the Moabitess said to Naomi, “Please let me go into the fields and glean heads of grain after someone in whose sight I may find favor.” “Go ahead, my daughter,” Naomi replied. |
| 4 | 2 Samuel 9:8 | Mephibosheth bowed down and said, “What is your servant, that you should show regard for a dead dog like me?” |
| 5 | 2 Samuel 19:28 | For all the house of my grandfather deserves death from my lord the king, yet you have set your servant among those who eat at your table. What further right, then, do I have to keep appealing to the king?” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — נָכְרִי, nakhrigenerated
The word נָכְרִי (nokriy) means 'foreigner' or 'alien'. It describes someone who is not part of the native population, often implying a sense of strangeness or otherness. In this verse, it reflects Ruth's awareness of her outsider status in Israel, highlighting her humility and the grace she feels in receiving favor from Boaz.
Ruth's use of the term underscores the cultural and social barriers she navigates. It serves to emphasize the significance of Boaz's kindness towards her, as she recognizes the unusual nature of his attention to someone considered a stranger.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as 'foreigner', a term that is consistent across multiple versions, including the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is וַתִּפֹּל֙ (va.ti.Pol), 'and she fell', which governs the actions of bowing and speaking. The structure emphasizes Ruth's physical prostration as a sign of respect and her verbal inquiry.
The sentence is constructed with multiple clauses: the main clause describes her falling and bowing, while the subsequent clause presents her question. This arrangement highlights her humility and the significance of her inquiry about favor.
Septuagint Backgroundgenerated
The Septuagint translates נָכְרִי as ξένη (xenē), which also means 'foreigner' or 'stranger'. This choice maintains the emphasis on Ruth's status as an outsider, reinforcing the theme of inclusion and grace.
The use of ξένη in the LXX aligns with the Hebrew meaning, indicating a consistent understanding of Ruth's identity in both texts.
In plain words — the whole versegenerated
Ruth 2:10 shows Ruth falling on her face in humility before Boaz, expressing her surprise at receiving kindness from him despite being a foreigner. She asks why she has found favor in his eyes, highlighting her awareness of her outsider status and the grace she feels in this encounter.
Frequently Asked Questionsgenerated
Ruth uses the term to express her status as someone from outside Israel, emphasizing her vulnerability and the significance of Boaz's kindness.
Ruth bows down as a sign of respect and humility, acknowledging Boaz's position and the favor she feels she has received.
Finding favor signifies receiving kindness and grace, especially in a context where Ruth feels she does not belong.
This encounter is pivotal as it leads to her eventual redemption and inclusion in the community of Israel through her relationship with Boaz.
Reflection Questionsgenerated
- In what ways have I experienced kindness from others despite feeling like an outsider?
- How can I show humility and respect in my interactions with those who may feel different or excluded?
- What does it mean to find favor in someone's eyes, and how can I extend that to others?
- How can Ruth's story inspire me to embrace and support those who are marginalized or foreign in my community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ruth 2:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen she fell on her face, and bowed herself to the ground,.... In great humility, and under a deep sense of the favour done her, and as showing the greatest respect, in a civil manner, she was
Read John Gill on Ruth 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger? No JFB commentary on these verses.
Read Robert Jamieson on Ruth 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShe fell on her face: this was the humblest posture of reverence; either civil, when performed to men, or religious, when to God. See 33:3 42:6 8:2. Take knowledge of me, i.e. show any respect and kindness to me; for words of knowledge in Scripture commonly include affection.
Read Matthew Poole on Ruth 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsRth 2:10 Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I [am] a stranger?Ver. 10. Then she fell on her face, &c.] Here shine forth her humility, modesty, and many other graces: she was, as Gualther saith of the Lady Jane Gray, Pietatis, prudentiae, et modestiae delicium. Yea, caelum quoddam lucidissimis virtutum stellis exornatum, as Bucholcer saith of Joseph. All the people of her city soon knew that she was a very virtuous woman, and hence it was that she found so much favour, for true goodnass is very lovely: οττικαλονφιλονεστι. That thou shouldest take knowledge of…
Read John Trapp on Ruth 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) A stranger.—A foreigner. Note, however, that the Moabite language, though having its own peculiarities, really differed but little from Hebrew, as may be seen, for instance, from the famous inscription of King Mesha discovered in the land of Moab in 1868.
Read Charles John Ellicott on Ruth 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Then she fell on her face] Prostrated herself, as was the custom in the East when inferiors approached those of superior rank. The Targum adds to the conversation between Ruth and Boaz: "How, says she, have I obtained grace in thy sight, that thou shouldest acknowledge me who am a stranger and one of the daughters of Moab, of whom it is said, The unclean shall not enter into the congregation of the Lord? And Boaz, answered, It has been certainly told me by the word of the wise, that what the Lord hath decreed, he hath not decreed concerning the women but the men. And it hath been surely said to me by prophecy, that kings and prophets shall proceed from thee because of the good…
Read AdamClarke on Ruth 2 →
CambridgeThe Cambridge Bible for Schools and Colleges10. take knowledge of me] with kindly purpose, Rth 2:19, Psalms 142:4. A stranger had no right or claims on protection in a foreign land. The Hebr. has a subtle play on the two words take knowledge of me and stranger; the roots are distinct, but they sound alike.
Read Cambridge on Ruth 2 →
Albert Barnes1798–1870Barnes' Notes on the BibleShe fell on her face - With Oriental reverence (compare Genesis 33:3, and the marginal reference).
Read Albert Barnes on Ruth 2 →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
At this, she fell on her face, bowing low to the ground, and said to him, “Why have I found such favor in your eyes that you should take notice of me, even though I am a foreigner?”
Then she fell on her face and bowed herself to the ground, and said to him, “Why have I found favor in your sight, that you should take knowledge of me, since I am a foreigner?”
At this, she fell on her face, bowing low to the ground, and said to him, “Why have I found such favor in your eyes that you should take notice of me, even though I am a foreigner?”
Ruth knelt before him with her forehead to the ground and said to him, “Why are you so kind and so attentive to me, even though I am a foreigner?”
Tyndale line
Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?
Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found favor in thy sight, that thou shouldest take knowledge of me, seeing I am a foreigner?
Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thy sight, that thou shouldest take knowledge of me, seeing I am a stranger?
Then she fell on her face, and bowed herself to the ground, and said to him, Why have I found grace in thy eyes, that thou shouldst take knowledge of me, seeing I am a stranger?
Then shee fell on her face, and bowed her selfe to the ground, and said vnto him, How haue I found fauour in thine eyes, that thou shouldest know me, seeing I am a stranger?
Strictly literal
Then she fell on her face, and bowed herself to the ground, and said to him, Why have I found favour in thine eyes, that thou shouldest regard me, seeing I am a foreigner?
And she falleth on her face, and boweth herself to the earth, and saith unto him, 'Wherefore have I found grace in thine eyes, to discern me, and I a stranger?'
And she falls on her face, and bows herself to the earth, and says to him, “Why have I found grace in your eyes, to discern me, and I a stranger?”
Thereupon she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thy eyes, that thou shouldst take cognizance of me, seeing I am but a stranger?
Then she bowed down before Boaz, touching her face to the ground. She said to him, “Why have I found such favor in your eyes that you should be concerned about me, a foreigner?”
From the Latin
She fell on her face and worshipping upon the ground, said to him: Whence cometh this to me, that I should find grace before thy eyes, and that thou shouldst vouchsafe to take notice of me a woman of another country?
Simplified
She bowed down with her face to the ground. “Why are you being so kind to me or even notice me, seeing I'm a foreigner?” she asked him.
Then she went down on her face to the earth, and said to him, Why have I grace in your eyes, that you give attention to me, seeing I am from a strange people?
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 agree closely in their wording for this verse, with 14 out of 14 words matching. This indicates a strong consistency in the transmission of this passage across these traditions.
וַתִּפֹּל֙ עַל־ פָּנֶ֔יהָ וַתִּשְׁתַּ֖חוּ אָ֑רְצָה וַתֹּ֣אמֶר אֵלָ֗יו מַדּוּעַ֩ מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֙יךָ֙ לְהַכִּירֵ֔נִי וְאָּנֹכִ֖י נָכְרִיָּֽה׃
14 of the 14 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 Ruth 2:10
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.
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
Conj | V-v-ConsecImperf-3fs — Verb pilpel · sequential imperfect third person feminine singularHc/Vvw3fs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs | Suff — Noun common feminine singular absolute · suffixHNcfsa/Sd
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
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)
Prep | Suff — Preposition · suffixHRd/Sp3ms
מַדּוּעַ (maddua) means 'why?' or 'wherefore?'. It is derived from the root meaning 'to know' and is used to inquire about reasons or causes. The entries consistently define it as an adverbial term questioning the basis for something.
מַדּוּעַ 61 and מַדֻּעַ adv. wherefore?
base
H4069 מַדּוּעַ, מַדֻּעַ wherefore?
4069 madduwa` mad-doo'-ah
or madduaa {mad-doo'-ah}; from 4100 and the passive
participle of 3045; what (is) known?; i.e. (by implication)
(adverbially) why?:--how, wherefore, why.
see HEBREW for 04100
see HEBREW for 03045
מַדּוּעַ (mad.du.a) — why?.
why?, on what account?, wherefore?
Part — ParticleHTi
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
חֵן (chen) refers to favor or grace, encompassing meanings like kindness, beauty, and elegance. It can denote both subjective qualities, such as graciousness, and objective attributes, like pleasantness. The term appears in various contexts within the Old Testament, highlighting its multifaceted nature.
חֵן n.m. favour, grace
favour, grace, elegance
favour, acceptance
base
H2580 חֵן favour, grace . favour, grace, elegance
. favour, acceptane
2580 chen khane
from 2603; graciousness, i.e. subjective (kindness, favor) or
objective (beauty):--favour, grace(-ious), pleasant, precious,
(well-)favoured.
see HEBREW for 02603
חֵן (chen) — favor.
1) favour, grace, charm
1a) favour, grace, elegance
1b) favour, acceptance
N-ms — Noun common · masculine singular absoluteHNcmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp2ms
The Hebrew word נָכַר (nakar) encompasses meanings related to recognition and alienation. It can signify acknowledging, regarding, or understanding someone or something, as well as treating something as foreign or strange. The entries highlight its use in various forms, including recognizing and disguising, but do not indicate any significant disagreement among lexicons.
[נָכַר] vb. (not Qal) regard, recognize
Niph. they are not recognized
Pi. he regardeth not the opulent above the poor
Hiph.
regard, observe, esp. with a view to recognition
Recognize (as formerly known)
Be willing to recognize, acknowledge
Be acquianted with
Distinguish, understand
Hithp. Impf by his deeds a youth maketh himself known, whether his doing be pure, etc.
base
[נכר] vb. denom. act or treat as foreign, or strange; disguise, misconstrue
Niph. with his lips a hater disguiseth himself
Pi. and they have treated this place as foreign
Hithp. he acted as a stranger toward them
base
H5234a נָכַר (not Qal) regard, recognize . they are not recognized
. he regardeth not the opulent above the poor
. . regard, observe, esp. with a view to recognition
. Recognize (as formerly known)
. Be willing to recognize, acknowledge
. Be acquianted with
. Distinguish, understand
. Impf by his deeds a youth maketh himself known, whether his doing be pure, etc.
H5234b נכר vb. denom. act or treat as foreign, or strange; disguise, misconstrue
5234 nakar naw-kar'
a primitive root; properly, to scrutinize, i.e. look intently
at; hence (with recognition implied), to acknowledge, be
acquainted with, care for, respect, revere, or (with suspicion
implied), to disregard, ignore, be strange toward, reject,
resign, dissimulate (as if ignorant or
disowning):--acknowledge, X could, deliver, discern,
dissemble, estrange, feign self to be another, know, take
knowledge (notice), perceive, regard, (have) respect, behave
(make) self strange(-ly).
נָכַר (na.khar) — to recognize.
1) to recognise, acknowledge, know, respect, discern, regard
1a) (Niphal) to be recognised
1b) (Piel) to regard
1c) (Hiphil)
1c1) to regard, observe, pay attention to, pay regard to, notice
1c2) to recognise (as formerly known), perceive
1c3) to be willing to recognise or acknowledge, acknowledge with honour
1c4) to be acquainted with
1c5) to distinguish, understand
1d) (Hithpael) to make oneself known
נָכַר (na.khar) — to alienate.
1) to act or treat as foreign or strange, disguise, misconstrue
1a) (Niphal) to disguise oneself
1b) (Piel)
1b1) to treat as foreign (profane)
1b2) to misconstrue
1c) (Hithpael)
1c1) to act as alien
1c2) to disguise oneself
Prep | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixHR/Vhcc/Sp1bs
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Conj | Pron — Conjunction · pronounHC/Pp1bs
נָכְרִי (nokriy) means foreign or alien, covering a range of meanings from a foreign person to something unfamiliar or strange. It can also refer specifically to a foreign woman or harlot. The word is built from a root that suggests strangeness in various contexts.
נָכְרִי adj. foreign, alien
base
H5237 נָכְרִי foreign, alien
5237 nokriy nok-ree'
from 5235 (second form); strange, in a variety of degrees and
applications (foreign, non-relative, adulterous, different,
wonderful):--alien, foreigner, outlandish, strange(-r,
woman).
see HEBREW for 05235
נׇכְרִי (nokh.ri) — foreign.
1) foreign, alien
1a) foreign
1b) foreigner (subst)
1c) foreign woman, harlot
1d) unknown, unfamiliar (fig.)
Adj — AdjHAafsa
for'-in-er" The translation of nokhri, "unknown," "foreign," frequently rendered "stranger" (De 15:3; Ob 1:11); of toshabh, "a settler," "an alien resident" (Ex 12:45; the Revised Version (British and American) "sojourner"; compare Le 25:47; Ps 39:12); of paroikos, "dwelling near," "sojourner" (Eph 2:19, the Revised Version (British and American) sojourners").
Revised Version has "foreigner" for "stranger" (De 17:15; 23:20; 29:22; Ru 2:10;
Foreigner
A Gentile. Such as resided among the Hebrews were required by the law to be treated with kindness (Ex. 22:21; 23:9; Lev. 19:33, 34; 23:22; Deut. 14:28; 16:10, 11; 24:19). They enjoyed in many things equal rights with the native-born residents (Ex. 12:49; Lev. 24:22; Num. 15:15; 35:15), but were not allowed to do anything which was an abomination according to the Jewish law (Ex. 20:10; Lev. 17:15,16; 18:26; 20:2; 24:16, etc.).
→ FIGURATIVE Eph 2:19
See ALIENS
See GENTILES
See STRANGERS
