Job 13:20 — Word Study
WLCאַךְ־ שְׁ֭תַּיִם אַל־ תַּ֣עַשׂ עִמָּדִ֑י אָ֥ז מִ֝פָּנֶ֗יךָ לֹ֣א אֶסָּתֵֽר׃
BSAOnlyʼak grantʻâsâh▸ [do not do] these twoshᵉnayim things to meʻimmâd [a pair, a duo] so thatʼâz I need notlôʼ [will not have to] hideçâthar▸ [conceal myself, be hidden] from Youpânîym [Your face, Your presence]
| Greek | English | Parsing |
|---|---|---|
| אַךְ־ | only | Adverb |
| שְׁ֭תַּיִם | two [things] | Adj |
| אַל־ | may not | Particle |
| תַּ֣עַשׂ | you do | Verb, Qal, jussive second person masculine singular |
| עִמָּדִ֑י | with me | Preposition, suffix |
| אָ֥ז | then | Adverb |
| מִ֝פָּנֶ֗יךָ | from before you | Preposition, noun common masculine plural construct, suffix |
| לֹ֣א | not | Particle |
| אֶסָּתֵֽר׃ | I will hide myself | Verb, Niphal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Only grant these two things to me, so that I need not hide from You: |
| KJV | Only do not two things unto me: then will I not hide myself from thee. |
| ASV | Only do not two things unto me; Then will I not hide myself from thy face: |
| YLT | Only two things, O God, do with me: Then from Thy face I am not hidden. |
| WEB | “Only don’t do two things to me, then I will not hide myself from your face: |
| BBE | Only two things do not do to me, then I will come before your face: |
The translations agree on the meaning and wording of the verse.
The main clause is followed by a purpose clause, which highlights Job's motivation in making his request.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
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 13:20
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 Plea for Claritygenerated
Job 13:20 reflects Job's desperate plea to God, asking for two specific things that would allow him to remain open and honest before God, rather than hiding in fear. This verse is part of a larger conversation where Job challenges the accusations of his friends and seeks a direct encounter with God, as seen in the surrounding verses, particularly Job 13:19 and Job 13:21.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:34–35 | Let Him remove His rod from me, so that His terror will no longer frighten me. |
| 2 | Genesis 3:8–10 | Then the man and his wife heard the voice of the LORD God walking in the garden in the breeze of the day, and they hid themselves from the presence of the LORD God among the trees of the garden. |
| 3 | Psalm 139:12 | even the darkness is not dark to You, but the night shines like the day, for darkness is as light to You. |
| 4 | Revelation 6:15–16 | Then the kings of the earth, the nobles, the commanders, the rich, the mighty, and every slave and free man hid in the caves and among the rocks of the mountains. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אֶסָּתֵֽר, 'e.sa.Tergenerated
The verb סָתַר (sa.tar) means to hide or conceal, and here it is in the Niphal form, indicating a reflexive action — Job is expressing a desire not to hide himself from God. The parsing as imperfect first person common singular shows Job's personal plea.
This word captures the essence of Job's emotional state; he does not want to be hidden from God's presence. The choice of this verb emphasizes the relational aspect between Job and God, highlighting Job's yearning for transparency.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main clause is governed by the verb תַּ֣עַשׂ (you do), with a noun phrase as the object and two prepositional phrases providing additional context. The structure emphasizes Job's direct appeal to God.
The arrangement of the sentence places Job's requests at the forefront, followed by the consequences of those requests, emphasizing the urgency and significance of his plea.
Septuagint Backgroundgenerated
In the Septuagint, the verb סָתַר is rendered with the Greek word κρυβήσομαι, which also means to hide. This choice maintains the original meaning while potentially broadening the sense of concealment to include divine judgment.
The translation reflects an understanding of Job's emotional state, emphasizing the seriousness of his desire not to be hidden from God's sight.
In plain words — the whole versegenerated
Job 13:20 shows Job asking God for two specific requests so that he does not have to hide from Him. This plea highlights Job's desire for a direct and honest relationship with God, free from fear and concealment.
Frequently Asked Questionsgenerated
Job does not specify the two requests in this verse, but he emphasizes their importance for maintaining his openness before God.
Job's plea reflects his deep anguish and desire for a transparent relationship with God, as he feels the weight of his suffering.
This verse is part of Job's larger discourse where he challenges his friends' accusations and seeks clarity and understanding from God.
Hiding from God signifies a break in the relationship and a fear of divine judgment, which Job is desperately trying to avoid.
Reflection Questionsgenerated
- In what ways do I feel the need to be open and honest with God in my own life?
- How can I approach God with my requests without fear of judgment?
- What does it mean to me to not hide from God's presence?
- How can I encourage others to seek a transparent relationship with God?
The early church on this verse — how the Fathers read it
Early commentators like Didymus the Blind and Gregory the Dialogist provide insights on Job's plea, discussing the implications of hiding from God's presence.
The lack of clarity in the text could be explained in the following way. Job says, “If you want to treat me as the friends say, as if you wanted to show my wickedness, I will hide from your face.” But if I am right,Early Church Fathers on Job 13 →
Only do not two things unto me: then will I not hide myself from Thy face. What are we to understand here by the 'face of God,' saving His visitation? In which, whilst He beholds, He also punishes our sins,Early Church Fathers on Job 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 13:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOnly do not two [things] unto me,.... This is an address not to Zophar as in the place of God, as to me, but to God himself; by this it appears, that though in modesty he does not mention him, yet he
Read John Gill on Job 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOnly do not two things unto me: then will I not hide myself from thee. Address to God. Not hide - stand forth boldly to maintain my cause.
Read Robert Jamieson on Job 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich two he expresseth . Then shall I boldly present myself and cause before thee.
Read Matthew Poole on Job 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 13:20 Only do not two [things] unto me: then will I not hide myself from thee.Ver. 20. Only do not two things unto me] Accord me only two conditions, and then I will not fly the combat. He knew he might have anything from God that was fit and lawful to be asked. When poor men make requests to princes they usually answer them as the echo doth the voice, the answer cuts off half the petition; and if they beg two boons at once, they may be glad that they get one. But God dealeth by his servants and suppliants not only as the prophet did by the Shunammite (when he bade her ask what she needed, and promised her a son, which she most desired, and yet through modesty asked not, 2 Kings 4:16)…
Read John Trapp on Job 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Will I not hide myself from thee—i.e., “I shall not be hidden”—quite a different word from that in Genesis 3:10, though the comparison of the two places is not without interest.
Read Charles John Ellicott on Job 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Only do not two things unto me] These two things are the following: 1. Withdraw thine hand far from me-remove the heavy affliction which thy hand has inflicted. 2. Let not thy dread make me afraid-terrify me not with dreadful displays of thy majesty. The reasons of this request are sufficiently evident: 1. How can a man stand in a court of justice and plead for his life, when under grievous bodily affliction? Withdraw thy hand far from me. 2. Is it to be expected that a man can be sufficiently recollected, and in self-possession, to plead for his life, when he is overwhelmed with the awful appearance of the judge, the splendour of the court, and the various ensigns of justice? Let…
Read AdamClarke on Job 13 →CambridgeThe Cambridge Bible for Schools and Colleges13–22. Job now turns from his friends, whom he commands to be silent, to his great plea with God, resuming the intention expressed in Job 13:3. The passage has two parts, one preliminary, Job 13:13-16, exhibiting a singular picture of the conflict between resolution and fear in Job’s mind. He will go before God come upon him what will (Job 13:13). Yet he cannot hide from himself that it may be at the hazard of his life. Yet he will not be deterred; he will defend his ways to God’s face (Job 13:14-15). And yet again, this very courage which he has, arising from his sense of innocence, is a token to him that he shall be victorious (Job 13:16). The second part, Job 13:17-22. Feeling that the…
Read Cambridge on Job 13 →Albert Barnes1798–1870Barnes' Notes on the BibleOnly do not two - things “unto me.” The two things which are specified in the following verse.
Read Albert Barnes on Job 13 →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
Only grant these two things to me, so that I need not hide from You:
“Only don’t do two things to me, then I will not hide myself from your face:
Only grant these two things to me, so that I need not hide from You:
Only in two things spare me, O God, and then I will not hide from your face:
Tyndale line
Only do not two things unto me: then will I not hide myself from thee.
Only do not two things unto me; Then will I not hide myself from thy face:
Only do not two things unto me, then will I not hide myself from thy face:
Only do not two things to me: then will I not hide myself from thee.
But doe not these two things vnto me: then will I not hide my selfe from thee.
Strictly literal
Only do not two things unto me; then will I not hide myself from thee.
Only two things, O God, do with me: Then from Thy face I am not hidden.
Only two things, O God, do with me, || Then I am not hidden from Your face:
Only two things do not unto me: then will I not hide myself from thy presence.
God, do only two things for me, and then I will not hide myself from your face:
From the Latin
Two things only do not to me, and then from thy face I shall not be hid:
Simplified
God, I have two requests, then I can face you.
Only two things do not do to me, then I will come before your 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 is supported by the Septuagint, which matches 6 of the 9 words in this verse, indicating a strong agreement on the core meaning. The Dead Sea Scrolls fragment contains 7 words, with some restoration, showing consistency with the Masoretic Text.
אַךְ־ שְׁ֭תַּיִם אַל־ תַּ֣עַשׂ עִמָּדִ֑י אָ֥ז מִ֝פָּנֶ֗יךָ לֹ֣א אֶסָּתֵֽר׃
6 of the 9 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.
[אל] [תעש] [עמד׳י] [אז] [מפני׳ך] לא אסתר
7 words of the verse are on this fragment — 1 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 13:20
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.
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcfda
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
The Hebrew word עִם (*im*) means 'with' and is used to indicate companionship, aid, or joint actions. It can also imply opposition in contexts of contest or combat. The entries suggest a range of meanings, including proximity, possession, and metaphorical uses, such as 'in spite of.' There are no significant disagreements among the lexicons.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
H5978 עִם with
5978 `immad im-mawd'
prol. for 5973; along with:--against, by, from, + me, +
mine, of, + that I take, unto, upon, with(-in.)
see HEBREW for 05973
עִמָּדִי (im.mad) — with me.
with
A grammatical form of im (עִם "with" H5973A)
§ 1) with
Prep | Suff — Preposition · suffixHR/Sp1bs
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
Adv — AdverbHD
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…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
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-Niphal-Imperf-1cs — Verb · Niphal · imperfect first person common singularHVNi1cs