Exodus 34:33 — Word Study
WLCוַיְכַ֣ל מֹשֶׁ֔ה מִדַּבֵּ֖ר אִתָּ֑ם וַיִּתֵּ֥ן עַל־ פָּנָ֖יו מַסְוֶֽה׃
BSAWhen MosesMôsheh [the Israelite leader] had finishedkâlâh▸ [completed, ended] speakingdâbar [communicating, conversing] with themʼêth he putnâthan▸ [placed, set] a veilmaçveh [a covering, a mask] overʻal his facepânîym [his presence, his countenance]
| Greek | English | Parsing |
|---|---|---|
| וַיְכַ֣ל | and he finished | Verb, Piel, sequential imperfect third person masculine singular |
| מֹשֶׁ֔ה | Moses | Noun proper masculine |
| מִדַּבֵּ֖ר | from speaking | Preposition, verb piel infinitive construct common |
| אִתָּ֑ם | with them | Preposition, suffix |
| וַיִּתֵּ֥ן | and he put | Verb, Qal, sequential imperfect third person masculine singular |
| עַל־ | over | Preposition |
| פָּנָ֖יו | face his | Noun common masculine plural construct, suffix |
| מַסְוֶֽה׃ | a veil | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Moses had finished speaking with them, he put a veil over his face. |
| KJV | And till Moses had done speaking with them, he put a vail on his face. |
| ASV | And when Moses had done speaking with them, he put a veil on his face. |
| YLT | And Moses finisheth speaking with them, and putteth on his face a vail; |
| WEB | When Moses was done speaking with them, he put a veil on his face. |
| BBE | And at the end of his talk with them, Moses put a veil over his face. |
Where they part company is וַיְכַ֣ל — see How Translations Differ.
The main clause introduces Moses' action, followed by a subordinate clause that describes what he did afterward.







8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectמֹשֶׁה
verbוְ
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 — Exodus 34:33
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 — Moses' Encounter with Godgenerated
Exodus 34:33 describes the moment when Moses, after speaking with the Israelites, placed a veil over his face. This act followed his encounter with God on Mount Sinai, where his face shone with divine glory. The context shows the importance of Moses as a mediator between God and the people, emphasizing the transformative power of God's presence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 10:4 | For Christ is the end of the law, to bring righteousness to everyone who believes. |
| 2 | 2 Corinthians 3:13–18 | We are not like Moses, who would put a veil over his face to keep the Israelites from gazing at the end of what was fading away. |
| 3 | 2 Corinthians 4:4–6 | The god of this age has blinded the minds of unbelievers so they cannot see the light of the gospel of the glory of Christ, who is the image of God. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — וַיְכַ֣ל, vay.Khalgenerated
The word וַיְכַ֣ל (*vay.Khal*) is a Piel verb meaning 'to finish' or 'to complete.' It indicates that Moses has fully completed his task of speaking to the Israelites, much like God finished His creation in Genesis 2:2.
This verb carries the nuance of bringing something to an end, highlighting the finality of Moses' communication. The Piel stem suggests an active engagement in the process of finishing, emphasizing that Moses was deliberate in concluding his address.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is וַיְכַ֣ל, he finished, which governs the entire sentence. It is followed by a prepositional phrase indicating what he finished doing, and then another verb phrase that describes the action taken afterward.
The structure emphasizes the sequence of actions: first, Moses finishes speaking, and then he puts on the veil, showing a clear progression in the narrative.
Septuagint Backgroundgenerated
The Septuagint translates וַיְכַ֣ל as καὶ (*kai*), meaning 'and.' This choice reflects a straightforward conjunction, maintaining the flow of the narrative without additional interpretation.
The absence of a more descriptive term in the Greek suggests a focus on the action rather than the completion itself, which may indicate a different emphasis in the Greek tradition.
In plain words — the whole versegenerated
Exodus 34:33 tells us that after Moses had finished speaking to the Israelites, he put a veil over his face. This action signifies the glory of God that was reflected in Moses' face, which he covered to shield the people from its brightness.
Frequently Asked Questionsgenerated
It means that Moses completed his communication of God's commands to the Israelites, marking the end of that particular interaction.
Moses put a veil over his face to cover the radiance that reflected God's glory, which could be overwhelming for the Israelites.
The veil symbolizes the separation between God's holiness and the people, as well as the fading glory of Moses' face after being in God's presence.
This event highlights Moses' role as a mediator between God and the Israelites, as he conveyed God's messages while also managing the impact of God's glory on the people.
Reflection Questionsgenerated
- How can I recognize moments in my life when I have felt a strong connection with God, similar to Moses' experience?
- In what ways can I communicate God's truth to others while being mindful of their understanding?
- What barriers might I need to remove to allow others to see God's glory more clearly?
- How does Moses' example of leadership inspire me to lead in my own community?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this passage to discuss the spiritual implications of Moses' veiling, arguing from the text to illustrate deeper truths about understanding and revelation.
For so long as a man does not attend to the spiritual meaning “a veil lies upon his heart,” in consequence of which veil, in other words his duller understanding, the Scripture itself is said or thought to be veiled.Early Church Fathers on Exodus 34 →
The shadows bring forth the truth, even if they are not at all the truth themselves. Because of this, the divinely inspired Moses placed a veil upon his face and spoke thus to the children of Israel,Early Church Fathers on Exodus 34 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 34:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd [till] Moses had done speaking with them,.... Not when he had done, as the Septuagint version, for then there would have been no occasion for it; but when he first began to speak to Aaron and the
Read John Gill on Exodus 34 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd till Moses had done speaking with them, he put a vail on his face.
Read Robert Jamieson on Exodus 34 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 34:33 And [till] Moses had done speaking with them, he put a vail on his face.Ver. 33. He put a vail on his face.] And had more glory by his vail than by his face. How far are those spirits from this Christian modesty, which care only to be seen and wish only to dazzle others’ eyes with admiration, not caring for unknown riches! This vail signifieth the law’ s obscurity and our infidelity.
Read John Trapp on Exodus 34 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) Till Moses had done speaking with them, he put a vail on his face.—This translation exactly inverts the meaning, which is that “when Moses had done speaking with them, he put a vail on his face.” The vail became part of his ordinary costume, and was worn excepting upon occasions of two kinds: (1) When Moses was alone with God, either in the temporary “tent of meeting” or in the permanent Tabernacle, he ceased to wear the vail, and spoke with God face to face; (2) when he had a message to the people from God, and spoke to them as God’s representative, he authenticated his message by uncovering himself, and allowing the glory of his face to be seen. Otherwise, in his ordinary dealings…
Read Charles John Ellicott on Exodus 34 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. And till Moses had done speaking] The meaning of the verse appears to be this: As often as Moses spoke in public to the people, he put the veil on his face, because they could not bear to look on the brightness of his countenance; but when he entered into the tabernacle to converse with the Lord, he removed this veil, Exodus 34:34. St. Paul, 2 Corinthians 3:7, c., makes a very important use of the transactions recorded in this place. He represents the brightness of the face of Moses as emblematical of the glory or excellence of that dispensation but he shows that however glorious or excellent that was, it had no glory when compared with the superior excellence of the Gospel. As…
Read AdamClarke on Exodus 34 →
CambridgeThe Cambridge Bible for Schools and Colleges29–35. The shining of Moses’ face when he came down after God’s converse with him on the mountain. The sequel in P to Exodus 24:15-18 a, Exodus 25:1 to Exodus 31:18 a (Di.).
Read Cambridge on Exodus 34 →
Albert Barnes1798–1870Barnes' Notes on the BiblePaul refers to this passage as showing forth the glory of the law, though it was but a “ministration of condemnation,” and was to be done away, in order to enhance the glory of the gospel, “the
Read Albert Barnes on Exodus 34 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible33. Till Moses had done — Rather, when he had done speaking, etc. Literally, And Moses ceased from speaking with them, and put upon his face a vail.
Read Daniel Denison Whedon on Exodus 34 →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 Moses had finished speaking with them, he put a veil over his face.
When Moses was done speaking with them, he put a veil on his face.
When Moses had finished speaking with them, he put a veil over his face.
When Moses finished speaking with them, he would put a veil on his face.
Tyndale line
And till Moses had done speaking with them, he put a vail on his face.
And when Moses had done speaking with them, he put a veil on his face.
And when Moses had done speaking with them, he put a veil on his face.
And till Moses had done speaking with them, he put a vail on his face.
So Moses made an end of comuning with them, and had put a couering vpon his face.
Strictly literal
And Moses ended speaking with them; and he had put on his face a veil.
And Moses finisheth speaking with them, and putteth on his face a vail;
And Moses finishes speaking with them, and puts a veil on his face;
And when Moses had done speaking with them, he put a vail over his face.
When Moses had finished speaking with them, he put a veil over his face.
From the Latin
And having done speaking, he put a veil upon his face.
Simplified
After Moses finished talking with them, he put a veil over his face.
And at the end of his talk with them, Moses put a veil over his face.
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 Samaritan Pentateuch agree word for word on this verse, affirming the consistency of the text across these traditions. The Septuagint, while it matches six of the eight words, presents a different word order and structure, reflecting its own interpretative style.
וַיְכַ֣ל מֹשֶׁ֔ה מִדַּבֵּ֖ר אִתָּ֑ם וַיִּתֵּ֥ן עַל־ פָּנָ֖יו מַסְוֶֽה׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויכל משׁה מדבר אתם ויתן על פניו מסוה
Agrees with the Masoretic Text here, word for word.
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 Exodus 34:33
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.
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
→ EVIL Ex 22:28; Job 19:18; Ps 10:7,8; 12:3,4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120:1-7; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31,32; 11:11; 12:5,6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27,28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6,7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5;
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHRd/Sp3mp
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
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
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/Sp3ms
מַסְוֶה (masveh) means 'veil' and is derived from an unused root that suggests the idea of covering. The term appears in the context of Exodus 34:33, where it refers to a veil over the face.
מַסְוֶה n.[m.] veil;—מ׳ עַל־פָּנָיו Ex 34:33 cf. v 34, 35 (P).
done
H4533 מַסְוֶה
4533 macveh mas-veh'
apparently from an unused root meaning to cover; a
veil:--vail.
מַסְוֶה (mas.veh) — veil.
veil
N-ms — Noun common · masculine singular absoluteHNcmsa
With regard to the use of the veil, it is important to observe that it was by no means so general in ancient as in modern times. Much of the scrupulousness in respect of the use of the veil dates from the promulgation of the Koran, which forbade women appearing unveiled except in the presence of their nearest relatives. In ancient times the veil was adopted only in exceptional cases, either as an article of ornamental dress, (Solomon 4:1,3; 6:7) or by betrothed maidens in the presence of their future husbands, especially at the time of the wedding, (Genesis 24:65) or lastly, by women of loose character for purposes of concealment. (Genesis 38:14) Among the Jews of the New Testament age it appears to have been customary for the women to cover their heads (not necessarily their…
An indispensable part of the outdoor dress of Eastern Ladies, who live secluded from the sight of all men except their own husbands and their nearest relatives. If an Egyptian lady is surprised uncovered, she quickly draws her veil over her face, with some exclamation like, "O my misfortune." To lift or remove one’s veil was to insult and degrade her, Ge 24:65 So 5:7 1Co 11:5,10. The custom of wearing veils, however, has not been prevalent at all times. Sarah the wife of Abraham, and Rebekah and her companions at the well do not appear to have worn them, Ge 12:14,15 24:16. Compare also Ge 38:14,15
→ Worn
By Rebekah Ge 24:65
By Tamar Ge 38:14,19
By Moses, to screen his face when he descended from Mount Sinai Ex 34:33,35; 2Co 3:13-16
→ See DRESS
→ See WIMPLE
