Job 13:24 — Word Study
WLCלָֽמָּה־ פָנֶ֥יךָ תַסְתִּ֑יר וְתַחְשְׁבֵ֖נִי לְאוֹיֵ֣ב לָֽךְ׃
BSAWhymâh [for what reason, on what account] do You hideçâthar▸ [conceal, veil] Your facepânîym [presence, countenance] and consider mechâshab▸ [think of, reckon] enemyʼôyêb [adversary, one who opposes You]
| Greek | English | Parsing |
|---|---|---|
| לָֽמָּה־ | why? | Preposition, pronoun |
| פָנֶ֥יךָ | face your | Noun common masculine plural construct, suffix |
| תַסְתִּ֑יר | do you hide | Verb, Hiphil, imperfect second person masculine singular |
| וְתַחְשְׁבֵ֖נִי | and do you consider? me | Conjunction, verb qal second person masculine singular, suffix |
| לְאוֹיֵ֣ב | to an enemy | Preposition, verb qal participle (active) masculine singular |
| לָֽךְ׃ | of you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why do You hide Your face and consider me as Your enemy? |
| KJV | Wherefore hidest thou thy face, and holdest me for thine enemy? |
| ASV | Wherefore hidest thou thy face, And holdest me for thine enemy? |
| YLT | Why dost Thou hide Thy face? And reckonest me for an enemy to Thee? |
| WEB | Why do you hide your face, and consider me your enemy? |
| BBE | Why is your face veiled from me, as if I was numbered among your haters? |
Where they part company is over the interpretation of חָשַׁב — see How Translations Differ.
The main clause is a direct question, with a prepositional phrase and a verb phrase following, which detail Job's plea and feelings.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסָתַר
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 13:24
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 Lamentgenerated
Job 13:24 captures Job's plea to God, questioning why He conceals His presence and regards Job as an adversary. This moment reflects Job's profound sense of isolation and his struggle to understand his suffering. The surrounding verses reveal Job's desire for clarity regarding his sins and God's accusations against him, highlighting the tension between divine justice and human experience.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 10:2 | I will say to God: Do not condemn me! Let me know why You prosecute me. |
| 2 | Job 29:2–3 | “How I long for the months gone by, for the days when God watched over me, |
| 3 | Deuteronomy 32:20 | He said: “I will hide My face from them; I will see what will be their end. For they are a perverse generation— children of unfaithfulness. |
| 4 | Psalm 10:1 | Why, O LORD, do You stand far off? Why do You hide in times of trouble? |
| 5 | Psalm 13:1 | How long, O LORD? Will You forget me forever? How long will You hide Your face from me? |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — תַסְתִּ֑יר, tas.Tirgenerated
The verb תַסְתִּ֑יר (tas.Tir) is in the Hiphil stem, indicating a causative action of hiding or concealing. It is used here in the second person masculine singular form, directly addressing God. This word conveys a sense of intentionality in God's actions, suggesting that Job feels deliberately hidden from God's presence.
This verb is often associated with themes of secrecy and concealment, as seen in various contexts throughout the Old Testament. In this verse, it emphasizes Job's emotional turmoil as he perceives God's absence during his time of need.
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 finite verb תַסְתִּ֑יר (do you hide) governs the main clause, with two phrases attached: a prepositional phrase indicating the object of the hiding and a second verb phrase describing Job's status. The structure emphasizes Job's direct address to God, highlighting his plea for understanding.
The word order in Hebrew places the verb at the beginning, which emphasizes Job's urgent question about God's actions and intentions.
Septuagint Backgroundgenerated
The Septuagint translates תַסְתִּ֑יר as κρύπτῃ (kryptē), meaning 'to hide'. This choice reflects a direct equivalence in the sense of concealment, maintaining the emotional weight of Job's question.
The Greek word used here captures the same essence of hiding, reinforcing Job's feeling of abandonment by God.
In plain words — the whole versegenerated
Job 13:24 expresses Job's deep anguish as he asks God why He hides His face and treats him like an enemy. This verse captures Job's feelings of abandonment and confusion in the midst of his suffering.
Frequently Asked Questionsgenerated
Job is expressing his feeling of abandonment by God, as if God is not present to help him during his suffering.
Job feels that God's silence and lack of intervention in his life make him feel like an adversary rather than a beloved servant.
This verse encapsulates Job's struggle to understand his suffering and his desire for a direct connection with God, which he feels is lacking.
By directly addressing God, Job shows his desperation and need for answers, highlighting the personal nature of his relationship with God.
Reflection Questionsgenerated
- In what ways have I felt distant from God during difficult times?
- How can I express my feelings to God, like Job did, when I feel abandoned?
- What can I learn from Job's honesty in his prayers?
- How do I understand the concept of God as both a protector and a judge?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, reflecting on the nature of human suffering and the perceived absence of God.
Wherefore hidest Thou Thy face, and holdest me for Thine enemy? Man enjoyed the light of inward contemplation in Paradise, but by gratifying himself as he departed from himself, he lost the light of the Creator,Early Church Fathers on Job 13 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 13:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore hidest thou thy face,.... Not from his cry, because of his sore and grievous afflictions, as Bar Tzemach; nor from helping and saving him from his troubles, as Sephorno; nor from looking on
Read John Gill on Job 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore hidest thou thy face, and holdest me for thine enemy? Hidest ... face - a figure from the gloomy impression caused by the sudden clouding over of the sun. Enemy.
Read Robert Jamieson on Job 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHidest thou thy face, i.e. withdrawest thy favour and help which thou didst use to afford me; as this phrase is commonly used, as 102:2, &c. Holdest me for thine enemy, i.e. dealest as sharply with me as if I were thy professed enemy.
Read Matthew Poole on Job 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 13:24 Wherefore hidest thou thy face, and holdest me for thine enemy?Ver. 24. Wherefore hidest thou thy face] Who wast wont to shine upon me, Job 29:2-3. He that hideth his face showeth that he neither pitieth nor purposeth to relieve. God seemed to look upon Job no otherwise than as under Satan’ s cloak, said that martyr. But he hideth his love sometimes out of increasement of love, as Joseph did to his brethren; and is never so near us as when, with Mary Magdalene, we are so bleared with tears for his absence, that we cannot see him, though at hand. A child of light may walk in darkness, Isaiah 50:10, which, when he doth, he must resolve, as Isaiah 8:17, I will wait upon the Lord, who…
Read John Trapp on Job 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Wherefore hidest thou thy face] Why is it that I no longer enjoy thy approbation? Holdest me for thine enemy?] Treatest me as if I were the vilest of sinners?
Read AdamClarke on Job 13 →CambridgeThe Cambridge Bible for Schools and Colleges24. Wherefore hidest thou thy face] This does not mean, Wherefore dost thou refuse to answer me now? the reference is to God’s severity in afflicting him, as is shewn by the words “holdest me for thine enemy,” cf. ch. Job 19:5, Job 35:2 seq.
Read Cambridge on Job 13 →Albert Barnes1798–1870Barnes' Notes on the BibleWherefore hidest thou thy face - To hide the face, or to turn it away, is expressive of disapprobation. We turn away the face when we are offended with anyone. See the notes at Isaiah 1:15.
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
Why do You hide Your face and consider me as Your enemy?
Why do you hide your face, and consider me your enemy?
Why do You hide Your face and consider me as Your enemy?
Why do you hide your face and regard me as your enemy?
Tyndale line
Wherefore hidest thou thy face, and holdest me for thine enemy?
Wherefore hidest thou thy face, And holdest me for thine enemy?
Wherefore hidest thou thy face, and holdest me for thine enemy?
Why hidest thou thy face, and holdest me for thy enemy?
Wherefore hidest thou thy face, and takest me for thine enemie?
Strictly literal
Wherefore dost thou hide thy face, and countest me for thine enemy?
Why dost Thou hide Thy face? And reckonest me for an enemy to Thee?
Why do You hide Your face? And reckon me for an enemy to You?
Wherefore wilt thou hide thy face, and regard me as an enemy unto thee?
Why do you hide your face from me and treat me like your enemy?
From the Latin
Why hidest thou thy face, and thinkest me thy enemy?
Simplified
Why are you unfriendly towards me? Why do you treat me as your enemy?
Why is your face veiled from me, as if I was numbered among your haters?
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 preserved in the Septuagint with five of the six words matched, indicating a strong agreement in the core message. The Dead Sea Scrolls contain a fragment that confirms the main elements of the verse, though one word is supplied by an editor, showing some textual damage.
לָֽמָּה־ פָנֶ֥יךָ תַסְתִּ֑יר וְתַחְשְׁבֵ֖נִי לְאוֹיֵ֣ב לָֽךְ׃
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.
[למה] [פני׳ך] [תסתיר] [ותחשב׳ני] [לאיב] ל׳ך
1 word on the leather — 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 13:24
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
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/Sp2ms
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-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
Conj | V-Qal-Imperf-2ms | Suff — Conjunction · verb qal second person masculine singular · suffixHC/Vqu2ms/Sp1bs
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
Prep | V-Qal — Preposition · verb qal participle (active) masculine singularHR/Vqrmsa
en'-e-mi ('oyebh, tsar, tsar; echthros):
"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Nu 10:9; Job 16:9; Ps 27:2,12, the Revised Version (British and American) "adversary," etc.); also tsarar (Es 3:10; Ps 8:2; 10:5 the King James Version, etc.). Other words are `ar, "one awake" (
→ General scriptures concerning Ex 23:5; Job 31:29,30; Ps 35:1-28; Pr 24:17,18; 25:21,22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms