Isaiah 50:6 — Word Study
WLCגֵּוִי֙ נָתַ֣תִּי לְמַכִּ֔ים וּלְחָיַ֖י לְמֹֽרְטִ֑ים פָּנַי֙ לֹ֣א הִסְתַּ֔רְתִּי מִכְּלִמּ֖וֹת וָרֹֽק׃
BSAI offerednâthan■ My backgêv [to smiters] to those who struck Menâkâh and My cheekslᵉchîy [jaw, the jawbone] to those who tore out My beardmâraṭ [plucked off the hair, smoothed my face] I did notlôʼ hideçâthar■ [conceal, keep secret] My facepânîym [presence, being in front of someone] from scornkᵉlimmâh [shame, disgrace, reproach] and spittlerôq [spit, saliva]
| Greek | English | Parsing |
|---|---|---|
| גֵּוִי֙ | back my | Noun common masculine singular construct, suffix |
| נָתַ֣תִּי | I gave | Verb, Qal, perfect first person common singular |
| לְמַכִּ֔ים | to [those who] struck [it] | Preposition, verb hiphil participle (active) masculine plural |
| וּלְחָיַ֖י | and cheeks my | Conjunction, noun common masculine dual construct, suffix |
| לְמֹֽרְטִ֑ים | to [those who] made [them] bare | Preposition, verb qal participle (active) masculine plural |
| פָּנַי֙ | face my | Noun common masculine plural construct, suffix |
| לֹ֣א | not | Particle |
| הִסְתַּ֔רְתִּי | I hid | Verb, Hiphil, perfect first person common singular |
| מִכְּלִמּ֖וֹת | from insults | Preposition, noun common feminine plural absolute |
| וָרֹֽק׃ | and spittle | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I offered My back to those who struck Me, and My cheeks to those who tore out My beard. I did not hide My face from scorn and spittle. |
| KJV | I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. |
| ASV | I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting. |
| YLT | My back I have given to those smiting, And my cheeks to those plucking out, My face I hid not from shame and spitting. |
| WEB | I gave my back to those who beat me, and my cheeks to those who plucked off the hair. I didn’t hide my face from shame and spitting. |
| BBE | I was offering my back to those who gave me blows, and my face to those who were pulling out my hair: I did not keep my face covered from marks of shame. |
The translations agree on the core meaning of the verse, reflecting the Servant's willingness to endure suffering.
The verse contains a main clause followed by several phrases that expand on the actions taken by the Servant, creating a layered structure that emphasizes His willingness to endure suffering.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 — Isaiah 50:6
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 Suffering Servantgenerated
Isaiah 50:6 is a poignant declaration of the Servant's willingness to endure suffering and shame. The passage emphasizes the Servant's resolve to face humiliation without hiding, drawing a parallel to the trials faced by those who serve God faithfully. This theme of suffering is echoed throughout the prophetic literature, highlighting the cost of obedience and the expectation of vindication, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 3:30 | Let him offer his cheek to the one who would strike him; let him be filled with reproach. |
| 2 | Micah 5:1 | Now, O daughter of troops, mobilize your troops; for a siege is laid against us! With a rod they will strike the cheek of the judge of Israel. |
| 3 | Matthew 5:39 | But I tell you not to resist an evil person. If someone slaps you on your right cheek, turn to him the other also; |
| 4 | Matthew 26:67 | Then they spit in His face and struck Him. Others slapped Him |
| 5 | Matthew 27:26 | So Pilate released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — גֵּוִי, ge.Vigenerated
The word גֵּוִי (gevi) means 'my back' and is derived from the root that suggests centrality. In this context, it signifies the physical body offered to those who strike. The use of 'back' implies a readiness to endure pain and suffering.
This construction emphasizes the Servant's submission to violence, highlighting both vulnerability and strength. The choice of the word reflects a deeper theological significance, as it connects to the broader themes of sacrifice and redemption within the text.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse are consistent across the board, with all versions reflecting the same core meaning.
Sentence Structuregenerated
The finite verb נָתַ֣תִּי (natan, 'I gave') governs the entire verse, with multiple phrases describing what was given. The structure emphasizes the actions taken by the Servant in response to violence.
The Hebrew word order places emphasis on the actions of giving and not hiding, which creates a powerful contrast between submission and defiance against shame.
Septuagint Backgroundgenerated
The Septuagint translates גֵּוִי as μου (mou), meaning 'my.' This choice indicates a personal offering, aligning closely with the original Hebrew intent.
This translation choice emphasizes the intimate connection between the Servant and His suffering, highlighting the personal nature of the sacrifice.
In plain words — the whole versegenerated
Isaiah 50:6 describes the Servant of the Lord, who willingly offers His body to those who strike and insult Him. He does not hide from shame or scorn, demonstrating His commitment to endure suffering. This verse highlights the theme of resilience in the face of adversity, a common motif in the prophetic writings.
Frequently Asked Questionsgenerated
It signifies His willingness to endure suffering and violence without resistance, highlighting His role as a sacrificial figure.
This reflects His courage and determination to face humiliation openly, embodying the theme of steadfastness in suffering.
It emphasizes the cost of obedience and the expectation of vindication, which are central to the message of many prophets.
We can learn about the importance of resilience and faithfulness in the face of trials, as well as the value of enduring hardship for a greater purpose.
Reflection Questionsgenerated
- In what ways can I demonstrate resilience in my own life when facing challenges?
- How can understanding the Servant's suffering help me in my own struggles?
- What does it mean for me to not hide from shame or scorn in my own circumstances?
- How can I apply the lessons of sacrifice and endurance from this verse in my daily life?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss the nature of Christ's suffering and His example of endurance in the face of humiliation.
And being by nature intangible, the Word yet said, “I gave my back to the stripes, and my cheeks to blows, and I hid not my face from shame and spitting.” For what the human body of the Word suffered, this the Word, dwelling in the body,Early Church Fathers on Isaiah 50 →
Our Lord and Savior Jesus Christ comes before us, when he would show [people] how to suffer, who when he was struck bore it patiently, being reviled he reviled not again, when he suffered he threatened not,Early Church Fathers on Isaiah 50 →
Now if God willed to accept and to lower Himself to such sufferings, dishonours, and humiliations, then no matter how much you humble yourself, you whose nature is mud and subject to death, you will never resemble your Lord [in this].Early Church Fathers on Isaiah 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 50:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI gave my back to the smiters,.... To Pontius Pilate, and those he ordered to scourge him, Matthew 27:26 and my cheeks to them that plucked off the hair; of the beard; which, is painful, so a great indignity and affront.
Read John Gill on Isaiah 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. Smiters - with scourges and with the open hand (Isaiah 52:14). Mark 14:65; Matt.
Read Robert Jamieson on Isaiah 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI gave my back to the smiters; I patiently yielded up myself, and turned my back to those who smote me. I was willing not only to do, but to suffer, the will of God, and the injuries of men. This and the following passages were literally fulfilled in Christ, as is expressly affirmed, ,67 27:26,30, and elsewhere; but we read of no such thing concerning Isaiah. And therefore it is most safe and reasonable to understand it of Christ; the rather, because it is not usual with the prophets to commend themselves so highly as the prophet here commends the person of whom he speaketh. Plucked off the hair; which was a contumely or punishment inflicted upon malefactors, . I hid not my face from shame…
Read Matthew Poole on Isaiah 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 50:6 I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.Ver. 6. I gave my back to the smiters.] Ecce pro impio pietas flagellatur, &c., saith Ambrose. "Behold the man" (as Pilate once said), "the just" man scourged "for the unjust," wisdom derided for the fool’ s sake, truth denied for the liar’ s sake, mercy afflicted for the cruel man’ s sake, life dying for the dead man’ s sake. What are all our sufferings to his? how oft have we been whipped, depiled, despitefully spat upon, &c., for his sake? Oh that I might have the maidenhead of that kind of suffering! said one of the martyrs in the Marian times; for I have…
Read John Trapp on Isaiah 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5, 6) The Lord God.—Jehovah Adonai, as before. The Servant continues his soliloquy. What has come to him in the morning communings with God is, as in the next verse, that he too is to bear reproach and shame, as other disciples had done before him. The writer of Psa 22:7, the much-enduring Job (Job 30:10), the prophet Jeremiah (Jeremiah 20:7), were but foreshadowings of the sufferings that should fall on him. And all this the true Servant-Scholar accepts willingly. because it is his Father’s will. Here again we cannot fail to trace the influence of Isaiah’s words in all our Lord’s utterances as to His passion. (Comp. Matthew 16:21; Mark 10:34; Luke 18:32.)
Read Charles John Ellicott on Isaiah 50 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. And my cheeks to them that plucked off the hair] The greatest indignity that could possibly be offered. See the note on Isaiah 7:20. I hid not my face from shame and spitting.] Another instance of the utmost contempt and detestation. It was ordered by the law of Moses as a severe punishment, carrying with it a lasting disgrace; Deuteronomy 25:9. Among the Medes it was highly offensive to spit in any one's presence, Herod. i. 99; and so likewise among the Persians, Xenophon, Cyrop. Lib. i., p. 18. "They abhor me; they flee far from me; They forbear not to spit in my face." Job 30:10. "And JEHOVAH said unto Moses, If her father had but spit in her face, should she not be ashamed…
Read AdamClarke on Isaiah 50 →CambridgeThe Cambridge Bible for Schools and Colleges6. That persecutions were to be incurred in the performance of his work is already indicated in the last words of Isa 50:5; now the speaker declares his voluntary acquiescence in the hardships of his appointed lot. I gave my back to the smiters] In Psalms 129:3 the same figure is applied to the sufferings of Israel as a nation. to them that plucked off the hair] of the beard (cf. Ezra 9:3; Nehemiah 13:25); an extreme insult to an Oriental, to whom the beard is the symbol of dignity (see on ch. Isaiah 7:20). from shame and spitting] Numbers 12:14; Deuteronomy 25:9; Matthew 26:67; Matthew 27:30.
Read Cambridge on Isaiah 50 →Albert Barnes1798–1870Barnes' Notes on the BibleI gave my back to the smiters - I submitted willingly to be scourged, or whipped. This is one of the parts of this chapter which can be applied to no other one but the Messiah.
Read Albert Barnes on Isaiah 50 →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
I offered My back to those who struck Me, and My cheeks to those who tore out My beard. I did not hide My face from scorn and spittle.
I gave my back to those who beat me, and my cheeks to those who plucked off the hair. I didn’t hide my face from shame and spitting.
I offered My back to those who struck Me, and My cheeks to those who tore out My beard. I did not hide My face from scorn and spittle.
I offered my back to those who attacked, my jaws to those who tore out my beard; I did not hide my face from insults and spitting.
Tyndale line
I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.
I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting.
I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.
I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.
I gaue my backe vnto the smiters, and my cheekes to the nippers: I hidde not my face from shame and spitting.
Strictly literal
I gave my back to smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting.
My back I have given to those smiting, And my cheeks to those plucking out, My face I hid not from shame and spitting.
I have given My back to those striking, || And My cheeks to those plucking out, || I did not hide My face from shame and spitting.
My back I gave up to the smiters, and my cheeks to those that plucked off the hair: my face I hid not from abuse and spitting.
I gave my back to those who beat me, and my cheeks to those who plucked out my beard; I did not hide my face from acts of shame and spitting.
From the Latin
I have given my body to the strikers, and my cheeks to them that plucked them: I have not turned away my face from them that rebuked me, and spit upon me.
Simplified
I offered my back for people to beat me and my cheeks for people to pull my beard. I didn't hide my face from their mocking and spitting.
I was offering my back to those who gave me blows, and my face to those who were pulling out my hair: I did not keep my face covered from marks of shame.
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, with the Dead Sea Scrolls also matching the Hebrew text. The consistency across these witnesses reinforces the integrity of the verse.
גֵּוִי֙ נָתַ֣תִּי לְמַכִּ֔ים וּלְחָיַ֖י לְמֹֽרְטִ֑ים פָּנַי֙ לֹ֣א הִסְתַּ֔רְתִּי מִכְּלִמּ֖וֹת וָרֹֽק׃
10 of the 10 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.
גו׳י נתתי למכים ולחי׳י למטלים פנ׳י לוא הסירותי מכלמות ורוק
10 words on the leather.
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 Isaiah 50:6
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.
גֵּו (gev) primarily means 'back' and 'midst.' It is derived from roots that suggest a connection to the body and centrality. The word appears in contexts that emphasize location or position, including a reference in Job 30:5. The Aramaic equivalent is noted as גַּו (gav), meaning 'midst.'
ref
H1460a גֵּו back H1460b גֵּו midst
1460 gev gave
from 1342 (corresponding to 1354); the back; by analogy, the
middle:--+ among, back, body.
see HEBREW for 01342
see HEBREW for 01354
גֵּו (gev) — back.
the back, back
גֵּו (gev) — midst.
midst
Aramaic equivalent: gav (גַּו "midst" H1459)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Prep | V-Hiphil — Preposition · verb hiphil participle (active) masculine pluralHR/Vhrmpa
לְחִי (lechi) refers to the jaw or cheek, derived from a root meaning to be soft, highlighting its fleshy nature. It encompasses both the jawbone of animals and the cheek of humans. The entries also note its connection to the name Lehi, which shares the same root.
לְחִי n.m. jaw, cheek
jaw, jawbone, of animal
cheek, of man
base
H3895 לְחִי jaw, cheek
3895 lchiy lekh-ee'
from an unused root meaning to be soft; the cheek (from its
fleshiness); hence, the jaw-bone:--cheek (bone), jaw (bone).
לְחִי (le.chi) — Lehi.
This name means jaw, cheek
Another name of le.chi (לֶחִי "Lehi" H3896)
לְחִי (le.chi) — jaw.
1) jaw, cheek
1a) jaw, jawbone (of animal)
1b) cheek (of man)
Conj | N-cd | Suff — Conjunction · noun common masculine dual construct · suffixHC/Ncmdc/Sp1bs
מָרַט (marat) is a Hebrew verb meaning to make smooth or bare, often associated with polishing or scouring. It can imply making something bald, particularly the head, or sharpening an object. The word appears in various forms, including Qal (to make bare) and Niphal (to be made bald).
[מָרַט] vb. make smooth, bare, bald; scour, polish
Qal
make bare
scour, polish
Niph. his head is made bald
Pu. scoured, polished
base
H4803 [מָרַט] make smooth, bare, bald; scour, polish
4803 marat maw-rat'
a primitive root; to polish; by implication, to make bald
(the head), to gall (the shoulder); also, to
sharpen:--bright, furbish, (have his) hair (be) fallen off,
peeled, pluck off (hair).
מָרַט (ma.rat) — to smooth.
1) to bare, polish, make smooth or bald or bare
1a) (Qal)
1a1) to make bare
1a2) to scour, polish
1b) (Niphal) to be made bald
Prep | V-Qal — Preposition · verb qal participle (active) masculine pluralHR/Vqrmpa
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
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
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
כְּלִמָּה (klimmah) refers to concepts of disgrace, reproach, and shame. It encompasses meanings such as insult, dishonor, and ignominy. The word is derived from a root that suggests confusion or dishonor, reflecting a range of negative social perceptions.
כְּלִמָּה n.f. insult, reproach, ignominy
base
H3639 כְּלִמָּה insult, reproach, ignominy
3639 klimmah kel-im-maw'
from 3637; disgrace:--confusion, dishonour, reproach, shame.
see HEBREW for 03637
כְּלִמָּה (ke.lim.mah) — shame.
1) disgrace, reproach, shame, confusion, dishonour, insult, ignominy
1a) insult, reproach
1b) reproach, ignominy
Prep | N-fp — Preposition · noun common feminine plural absoluteHR/Ncfpa
רֹק (roq) means 'spittle' or 'spit' in Hebrew. It is derived from the root word associated with the act of spitting. The entries consistently define it as a noun referring specifically to spittle.
רֹק n.[m.] spittle
base
H7536 רֹק spittle
7536 roq roke
from 7556; spittle:--spit(-ting, -tle).
see HEBREW for 07556
רֹק (roq) — spittle.
spittle
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa