Deuteronomy 5:7 — Word Study
WLCלֹ֣א יִהְיֶ֥ה־ לְךָ֛֩ אֱלֹהִ֥֨ים אֲחֵרִ֖֜ים עַל־ פָּנָֽ֗יַ׃
BSAYou shall havehâyâh▸ [none except] nolôʼ otherʼachêr godsʼĕlôhîym [but me, in my presence] beforeʻal [in the presence of, in front of] Mepânîym [the one supreme God, Elohim]
| Greek | English | Parsing |
|---|---|---|
| לֹ֣א | not | Particle |
| יִהְיֶ֥ה־ | it will belong | Verb, Qal, imperfect third person masculine singular |
| לְךָ֛֩ | to you | Preposition, suffix |
| אֱלֹהִ֥֨ים | gods | Noun common, masculine plural absolute |
| אֲחֵרִ֖֜ים | other | Adj |
| עַל־ | on | Preposition |
| פָּנָֽ֗יַ׃ | face my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You shall have no other gods before Me. |
| KJV | Thou shalt have none other gods before me. |
| ASV | Thou shalt have no other gods before me. |
| YLT | 'Thou hast no other gods in My presence. |
| WEB | “You shall have no other gods before me. |
| BBE | You are to have no other gods but me. |
Translations generally agree on the meaning of אֱלֹהִ֥֨ים — see How Translations Differ.
One main clause with a prepositional phrase clarifying the context of the command.



4 commentators on this verse
Jamieson, Ellicott, Cambridge, Whedon & more — read them ›
clause
verbהָיָה
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 — Deuteronomy 5:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Ten Commandmentsgenerated
Deuteronomy 5:7 is part of the Ten Commandments, where God instructs the Israelites on their covenant relationship with Him. This command emphasizes the importance of loyalty to the one true God, contrasting with the polytheistic practices of surrounding nations. It sets the stage for the Israelites' identity as God's chosen people, as seen throughout the Torah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:3 | You shall have no other gods before Me. |
| 2 | Matthew 4:10 | “Away from Me, Satan!” Jesus declared. “For it is written: ‘Worship the Lord your God and serve Him only.’ ” |
| 3 | John 5:23 | so that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent Him. |
| 4 | 1 John 5:21 | Little children, keep yourselves from idols. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אֱלֹהִ֥֨ים, 'E.lo.Himgenerated
The Hebrew word אֱלֹהִים (elohiym) is a plural noun that refers to God or gods, often highlighting the supreme deity in the Old Testament. Its usage here emphasizes God's singular authority over the Israelites, forbidding the worship of any other deities.
This word can also denote divine beings or judges, reflecting the majesty and power of God. The context of this command reinforces the idea that the Israelites are to recognize only one God, reinforcing their unique relationship with Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we read the verse in the Berean Standard Bible, which uses no other gods to convey the meaning of אֱלֹהִ֥֨ים.
Sentence Structuregenerated
The main verb in this command is יִהְיֶ֥ה, it will belong, which governs the structure of the sentence. The sentence begins with a negation, לֹא, not, establishing the prohibition.
The sentence structure emphasizes the exclusivity of God through the use of prepositional phrases, which clarify the relationship between the Israelites and their God.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִ֥֨ים as θεοὶ (theoi), which means 'gods.' This choice indicates a direct acknowledgment of the plural form while still emphasizing the singularity of worship due to the one true God.
The use of οὐκ (ouk) for the negation mirrors the Hebrew לֹא, maintaining the strong prohibition against the worship of other deities.
In plain words — the whole versegenerated
Deuteronomy 5:7 tells the Israelites that they must not have any other gods besides the one true God. This command is part of the Ten Commandments, which outline the relationship between God and His people.
Frequently Asked Questionsgenerated
This command emphasizes that the Israelites are to worship only the one true God and not to turn to other deities or idols.
It establishes the foundation of monotheism for the Israelites, setting them apart from surrounding nations that worship multiple gods.
It calls for loyalty and devotion to God, reminding believers to prioritize their relationship with Him above all else.
In modern times, 'gods' can refer to anything that takes the place of God in a person's life, such as wealth, power, or personal desires.
Reflection Questionsgenerated
- What does it look like to put God first in my life?
- Are there areas where I might be tempted to prioritize other 'gods' over my relationship with God?
- How can I encourage others to recognize the importance of worshiping the one true God?
- What practices can help me stay focused on my commitment to God?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Deuteronomy 5:7 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt have none other gods before me. No JFB commentary on these verses.
Read Robert Jamieson on Deuteronomy 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Thou shalt have none other gods before me.—Literally, upon my face, in addition to my presence; or, as Rashi says, “in any place where I am, that is, in the whole world.” “Whither shall I go from Thy Spirit, or whither shall I flee from Thy face?” Idols are, at the very best, only masks which man puts upon the face of God, insulting to His dignity, and tending to conceal Him from our view. (8,9) These two verses should be closely connected, according to the idiom of the original, “Thou shalt not make to thyself any of these things for the purpose of bowing down to them or worshipping them.”
Read Charles John Ellicott on Deuteronomy 5 →
CambridgeThe Cambridge Bible for Schools and Colleges7. The First Commandment as in Exodus 20:3. in front of me] a strong phrase, but of what exact degree of strength is doubtful. Literally over against my face, or presence. By D it is elsewhere (Deuteronomy 21:16) taken as in precedence, or preference, to; but in Job 16:14 it merely means in addition to. Calvin regards in preference to as ‘too frigid’ here, not sufficiently exclusive of other gods; and takes the idea to be ‘that God will not have companions obtruded upon Him.’ Others expand ‘as if to provoke Him’ or ‘dare Him to His face.’ Unless some sense of rivalry is meant the phrase is superfluous to the rest of the commandment; and the selection of the strongest of three kindred forms…
Read Cambridge on Deuteronomy 5 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleOF THE TEN , Deuteronomy 5:6-21.Here, on the plains of Moab, in sight of the Land of Promise, thirty-eight years after the first announcement of the law on Sinai, Moses repeats the code which Jehovah
Read Daniel Denison Whedon on Deuteronomy 5 →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
You shall have no other gods before Me.
“You shall have no other gods before me.
You shall have no other gods before Me.
You must not have any other gods besides me.
Tyndale line
Thou shalt have none other gods before me.
Thou shalt have no other gods before me.
Thou shalt have none other gods before me.
Thou shalt have no other gods before me.
Thou shalt haue none other gods before my face.
Strictly literal
Thou shalt have no other gods before me.
'Thou hast no other gods in My presence.
You have no other gods in My presence.
Thou shalt have no other gods before me.
You will have no other gods before me.
From the Latin
Thou shalt not have strange gods in my sight.
Simplified
You must not have any other gods except me.
You are to have no other gods but me.
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 is supported by the Septuagint and the Samaritan Pentateuch, which agree word for word. The Dead Sea Scrolls show a mix of agreement and restoration, with several fragments matching the Masoretic Text closely, confirming the consistency of this command across ancient witnesses.
לֹ֣א יִהְיֶ֥ה־ לְךָ֛֩ אֱלֹהִ֥֨ים אֲחֵרִ֖֜ים עַל־ פָּנָֽ֗יַ׃
7 of the 7 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.
לא יהיה לך אלהים אחרים על פני
Agrees with the Masoretic Text here, word for word.
כי לא יהיה ל׳ך אלהים [אחרים] על פנ׳י
5 words on the leather — 2 partly restored, 1 supplied entire by an editor.
לוא יהיה ל׳ך אלוהים [אחרים] [על] [פנ׳י]
4 words on the leather — 3 supplied entire by an editor.
לוא יהיה ל׳ך אלוהים אחרים על פנ׳י
7 words on the leather.
[לא] [יהיה] [ל׳ך] [אלהים] [אחרים] [על] [פנ׳י]
nothing on the leather here — 7 supplied entire by an editor.
לוא [יהיה] [ל׳ך] [אלהים] [אחרים] [על] [פנ׳י]
1 word on the leather — 6 supplied entire by an editor.
לא יהיה ל׳ך אלהים אחרים [על] [פנ׳י]
5 words on the leather — 2 supplied entire by an editor.
לוא יהיה ל׳כה אלוהים אחרים על פנ׳י
7 words on the leather.
[לא] [יהיה] [ל׳ך] [אלהים] [אחרים] [על] [פנ׳י]
nothing on the leather here — 7 supplied entire by an editor.
לא יהיה ל׳ך אלהים אחרים על פנ׳י
7 words on the leather.
לא יהיה ל׳ך אלהים אחרים על פנ׳י
6 words on the leather — 1 partly restored.
[יהיה] [ל׳כה] אלוהים אחרם על [פנ׳י]
6 words of the verse are on this fragment — 2 partly restored, 3 supplied entire by an editor.
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 Deuteronomy 5:7
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Adj — AdjHAampa
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/Sp1bs
