Job 11:4 — Word Study
WLCוַ֭תֹּאמֶר זַ֣ךְ לִקְחִ֑י וּ֝בַ֗ר הָיִ֥יתִי בְעֵינֶֽיךָ׃
BSAYou have saidʼâmar▸ [spoken, declared] My doctrine [is]leqach [teaching, instruction] soundzak [pure, clean] and I amhâyâh■ ◂purebar [clean, innocent] in Your sightʻayin [eyes, presence]
| Greek | English | Parsing |
|---|---|---|
| וַ֭תֹּאמֶר | and you have said | Verb, Qal, sequential imperfect second person masculine singular |
| זַ֣ךְ | [is] pure | Adj |
| לִקְחִ֑י | teaching my | Noun common masculine singular construct, suffix |
| וּ֝בַ֗ר | and clean | Conjunction |
| הָיִ֥יתִי | I am | Verb, Qal, perfect first person common singular |
| בְעֵינֶֽיךָ׃ | in view your | Preposition, noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have said, ‘My doctrine is sound, and I am pure in Your sight.’ |
| KJV | For thou hast said, My doctrine is pure, and I am clean in thine eyes. |
| ASV | For thou sayest, My doctrine is pure, And I am clean in thine eyes. |
| YLT | And thou sayest, 'Pure [is] my discourse, And clean I have been in Thine eyes.' |
| WEB | For you say, ‘My doctrine is pure. I am clean in your eyes.’ |
| BBE | You may say, My way is clean, and I am free from sin in your eyes. |
Where they part company is זַךְ — see How Translations Differ.
The main clause is Job's assertion, followed by two subordinate clauses detailing his claims about his doctrine and purity.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Job 11:4
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 — Job's Defense Against Accusationsgenerated
Job 11:4 is part of Job's response to his friends, who have accused him of sin. In this verse, Job defends himself by stating that his teachings are sound and that he is pure in God's sight. This claim reflects Job's struggle to reconcile his suffering with his understanding of righteousness, as he grapples with the implications of his friends' accusations and the nature of divine justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 6:10 | It still brings me comfort, and joy through unrelenting pain, that I have not denied the words of the Holy One. |
| 2 | Job 10:7 | though You know that I am not guilty, and there is no deliverance from Your hand? |
| 3 | 1 Peter 3:15 | But in your hearts sanctify Christ as Lord. Always be prepared to give a defense to everyone who asks you the reason for the hope that is in you. But respond with gentleness and respect, |
| 4 | Job 6:29–30 | Reconsider; do not be unjust. Reconsider, for my righteousness is at stake. |
| 5 | Job 7:20 | If I have sinned, what have I done to You, O watcher of mankind? Why have You made me Your target, so that I am a burden to You ? |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — זַךְ, zakhgenerated
The word זַךְ (zakh) is an adjective meaning 'pure' or 'clean'. It suggests a state of moral clarity and innocence, often associated with a clear conscience. In this context, it emphasizes Job's assertion of his own purity and righteousness before God.
Job uses this term to assert that he has not engaged in wrongdoing, positioning himself as blameless in the eyes of God. This word appears in various contexts throughout the Bible, often highlighting the importance of moral integrity and purity.
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. The BSB has pure for זַךְ, while the KJV and several other versions use clean, maintaining the essence of the original Hebrew.
Where translations differ is in the rendering of זַךְ — clean (ASV, KJV) versus pure (BSB, NETB). This distinction reflects subtle nuances in the interpretation of Job's claim to righteousness.
Sentence Structuregenerated
The finite verb תֹּאמֶר (to say) governs the main clause, asserting Job's declaration. The structure includes a predicate describing his state and a prepositional phrase indicating the context of his purity.
The sentence is constructed with a clear subject-verb-object order, emphasizing Job's claim of purity and his self-defense against the accusations made by his friends.
Septuagint Backgroundgenerated
The Septuagint translates זַךְ as καθαρός (katharos), which also means 'pure' or 'clean'. This choice aligns closely with the Hebrew meaning, reinforcing Job's assertion of moral integrity.
The use of καθαρός in the Septuagint maintains the emphasis on purity, suggesting that the translators understood Job's claim as one of innocence and righteousness before God.
In plain words — the whole versegenerated
Job 11:4 shows Job defending himself against accusations of wrongdoing. He claims that his teachings are sound and that he is pure in God's sight. This reflects his struggle to understand his suffering in light of his integrity.
Frequently Asked Questionsgenerated
Job asserts that his teachings and beliefs are correct and aligned with God's truth.
Job believes that his innocence is crucial in defending himself against the accusations of his friends.
It highlights Job's struggle with his suffering and his desire to prove his righteousness despite the challenges he faces.
Job's insistence on his integrity encourages readers to consider the importance of maintaining one's principles in the face of adversity.
Reflection Questionsgenerated
- In what ways do I assert my beliefs and values when faced with criticism?
- How can I maintain a clear conscience in my actions and teachings?
- What does purity mean in my own life, and how can I strive for it?
- How do I respond to accusations or misunderstandings about my character?
The early church on this verse — how the Fathers read it
Early interpretations of this verse reflect on Job's claims of purity and righteousness, with comments from Hesychius of Jerusalem and Gregory the Dialogist addressing the implications of Job's words.
Previously Job had already said, “If I am ungodly, why have I not died?” Did he not define himself as “blameless”? These words do not belong to Job but to God.Early Church Fathers on Job 11 →
For Thou hast said, My speech is pure, and I am clean in Thine eyes. Whoso remembers the words of blessed Job, knows how falsely this charge is fastened upon his voice.Early Church Fathers on Job 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 11:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou hast said,.... What follows is produced to support the charge, especially of lying, which seems to be founded on what he had said in Job 6:10; my doctrine [is] pure; free from error,
Read John Gill on Job 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou hast said, My doctrine is pure, and I am clean in thine eyes. Thou hast said, My doctrine is pure - purposely used of Job's speeches, which sounded like lessons of doctrine.
Read Robert Jamieson on Job 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy doctrine, concerning God and his providence. Pure, i.e. true and certain. I am clean in thine eyes; I am innocent before God; I have not sinned, either by my former actions, or by my present expressions. Thou standest wholly upon thy justification. But Zophar aggravates and perverts Job’ s words, for he did not deny that he was a sinner in God’ s sight, ,21 9:2,3 10:14, but only that he was a hypocrite or ungodly man, as they made him.
Read Matthew Poole on Job 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 11:4 For thou hast said, My doctrine [is] pure, and I am clean in thine eyes.Ver. 4. For thou hast said] Thou hast confidently affirmed; and this he makes to be a loud lie, and not an idle word only. But where and when had Job said it? Did not Zophar openly play the sophister, so interpreting what Job had spoken, Job 6:10; Job 9:22; Job 10:7, in defence of his innocence, as if Job had maintained that he was free from all sin; whereas, notwithstanding, he had very often witnessed and confessed himself to be a sinner, insomuch as that albeit he were without sin, yet he could not be accounted clear and pure in the sight of God? But Zophar took these for good words only, and was therefore…
Read John Trapp on Job 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Clean in thine eyes is variously referred to God, to mortal men (Job 11:3), and to Job himself (Job 32:1). The first seems most to be preferred, for at all events Job had hypothetically spoken of himself as righteous before God (Job 10:15). (Comp. Job 9:30. &c.) Zophar, therefore, who professes superior wisdom, desires that God would show Job how far short he falls of it: that He would show him the hidden things, the secrets of wisdom; for sound wisdom is manifold: it has many aspects, and lies as it were fold over fold in unexpected complexities, defying the shallow and unscrutinising gaze; and were He to do this, Job would find out to his dismay that God still credited him part of the…
Read Charles John Ellicott on Job 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. My doctrine is pure] לקחי likchi, "my assumptions." What I assume or take as right, and just, and true, are so; the precepts which I have formed, and the practice which I have founded on them, are all correct and perfect. Job had not exactly said, My doctrine and way of life are pure, and I am clean in thine eyes; but he had vindicated himself from their charges of secret sins and hypocrisy, and appealed to God for his general uprightness and sincerity: but Zophar here begs the question, in order that he may have something to say, and room to give vent to his invective.
Read AdamClarke on Job 11 →
CambridgeThe Cambridge Bible for Schools and Colleges4. For thou hast said] Better, and sayest, explaining what his mockery consists in. My doctrine is pure] Job had not used precisely such words. Zophar gives what he understands as the gist of his contention. and I am clean in thine eyes] Perhaps rather, I was clean, when plunged into my afflictions. The words are those of Job addressed to God, which Zophar recalls, cf. ch. Job 9:21, Job 10:7. It is probable that this clause explains what Zophar means by the preceding clause, “my doctrine is pure.” Job’s “doctrine,” which Zophar considers an example of “mockery,” is not his general principles, but this particular point, that God afflicts a man whom He knows to be righteous. Zophar quite…
Read Cambridge on Job 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleMy doctrine is pure - The Septuagint instead of the word “doctrine” here reads “deeds,” ἔργοις ergois; the Syriac, “thou sayest I have acted justly.” But the word used here (לקח leqach) means
Read Albert Barnes on Job 11 →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 have said, ‘My doctrine is sound, and I am pure in Your sight.’
For you say, ‘My doctrine is pure. I am clean in your eyes.’
You have said, ‘My doctrine is sound, and I am pure in Your sight.’
For you have said, ‘My teaching is flawless, and I am pure in your sight.’
Tyndale line
For thou hast said, My doctrine is pure, and I am clean in thine eyes.
For thou sayest, My doctrine is pure, And I am clean in thine eyes.
For thou sayest, My doctrine is pure, and I am clean in thine eyes.
For thou hast said, My doctrine is pure, and I am clean in thy eyes.
For thou hast sayde, My doctrine is pure, and I am cleane in thine eyes.
Strictly literal
For thou sayest, My doctrine is pure, and I am clean in thine eyes.
And thou sayest, 'Pure [is] my discourse, And clean I have been in Thine eyes.'
And you say, My discourse [is] pure, || And I have been clean in Your eyes.
For thou hast said [to God], My doctrine is pure, and I am become clean in thy eyes.
For you say to God, 'My beliefs are pure, I am blameless in your eyes.'
From the Latin
For thou hast said: My word is pure, and I am clean in thy sight.
Simplified
You said, ‘What I teach is the pure truth,’ and ‘in God's eyes I am clean.’
You may say, My way is clean, and I am free from sin in your eyes.
Word by word, the decisions they made
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 reads: וַ֭תֹּאמֶר זַ֣ךְ לִקְחִ֑י וּ֝בַ֗ר הָיִ֥יתִי בְעֵינֶֽיךָ׃. The Septuagint matches five of the six words, indicating a strong agreement between the two texts, although the word order differs.
וַ֭תֹּאמֶר זַ֣ךְ לִקְחִ֑י וּ֝בַ֗ר הָיִ֥יתִי בְעֵינֶֽיךָ׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 11:4
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-2ms — Verb · Qal · sequential imperfect second person masculine singularHc/Vqw2ms
זַךְ (zak) means pure or clean, indicating something that is unmixed and free from foreign substances. It can also refer to a figurative sense of righteousness. The word is built from the root associated with clarity and cleanliness, covering both literal and metaphorical uses.
זַךְ adj. pure, clean
lit., pure, i.e. unmixed, free from foreign substances
fig., pure, clean, righteous
base
H2134 זַךְ pure, clean . lit., pure, i.e. unmixed, free from foreign substances
. fig., pure, clean, righteous
2134 zak zak
from 2141; clear:--clean, pure.
see HEBREW for 02141
זַךְ (zakh) — pure.
1) clean, pure
1a) pure
1b) pure, clean, righteous (fig.)
2) the pure one (subst)
Adj — AdjHAamsa
לֶ֫קַח (leqach) refers to learning or teaching, encompassing both the act of instruction and the content taught. It implies something received, whether as personal insight or as a doctrine. The term can also carry a negative connotation, suggesting persuasion or inveiglement. The entries collectively highlight its use in contexts of education and influence.
לֶ֫קַח n.m. learning, teaching (concrete; prob. what is received)
instruction, subjective, as personal acquirement
teaching, obj., as thing taught; also = teaching-power, persuasiveness
base
H3948 לֶ֫קַח learning, teaching (concrete; prob. what is received) . instruction, subjective, as personal acquirement
. teaching, obj., as thing taught; also = teaching-power, persuasiveness
3948 leqach leh'-kakh
from 3947; properly, something received, i.e. (mentally)
instruction (whether on the part of the teacher or hearer);
also (in an active and sinister sense)
inveiglement:--doctrine, learning, fair speech.
see HEBREW for 03947
לֶ֫קַח (le.qach) — teaching.
1) learning, teaching, insight
1a) instruction (obj)
1b) teaching (thing taught)
1b1) teaching-power
1b2) persuasiveness
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
בַּר (bar) means pure or clean, and can also imply clarity or emptiness. It is an adjective that describes something as sincere or untainted. The word is derived from a root that suggests beloved or choice qualities, indicating a range of meanings from purity to clarity.
בַּר adj. pure, clean
pure, clear
clean
perh. adv. kiss purely, of sincere homage
base
H1249 בַּר pure, clean
1249 bar bar
from 1305 (in its various senses); beloved; also pure,
empty:--choice, clean, clear, pure.
see HEBREW for 01305
בַּר (bar) — pure.
adj
1) pure, clear, sincere
2) clean, empty
adv
3) purely
Conj | Adj — ConjunctionHC/Aamsa
klen (Anglo-Saxon cloene, "clear," "pure"): Rendering four Hebrew roots: bar, etc., "purify," "select," "make shining"; zakh, etc., "bright," "clean" "pure"; naqi, "free from," "exempt"; Taher, "clean," "pure," "empty," "bright" (?) the principal root, rendered "clean" 80 times (the King James Version); occurring in all its forms in various renderings about 200 times; also one Greek root, katharos, etc., akin to castus, "chaste," "free from admixture or adhesion of anything that soils, adulterates, corrupts" (Thayer's Lexicon). The physical, ritual, ethical, spiritual, figurative uses continually overlap, especially the last four.
1. Physical:
The physical use is infrequent: "Wash .... with snow water, and make my hands never so clean" (zakhakh, Job 9:30; figurative also); "clean provender" (hamits, the Revised Version (British and…
Clean
The various forms of uncleanness according to the Mosaic law are enumerated in Lev. 11-15; Num. 19. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (Gen. 7:2). The regulations regarding such animals are recorded in Lev. 11 and Deut. 14:1-21.
The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat tail of certain sheep (Ex. 29:13, 22; Lev. 3:4-9; 9:19; 17:10; 19:26).
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-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp2ms
