Job 19:16 — Word Study
WLCלְעַבְדִּ֣י קָ֭רָאתִי וְלֹ֣א יַעֲנֶ֑ה בְּמוֹ־ פִ֝֗י אֶתְחַנֶּן־ לֽוֹ׃
BSAI callqârâʼ■ [cry out, summon] for my servantʻebed [slave, attendant] but he does notlôʼ answerʻânâh▸ [respond, give reply] though I implorechânan▸ [beg, entreat] withbᵉmôw my own mouthpeh [lips, voice]
| Greek | English | Parsing |
|---|---|---|
| לְעַבְדִּ֣י | to servant my | Preposition, noun common masculine singular construct, suffix |
| קָ֭רָאתִי | I call | Verb, Qal, perfect first person common singular |
| וְלֹ֣א | and not | Conjunction, particle |
| יַעֲנֶ֑ה | he answers | Verb, Qal, imperfect third person masculine singular |
| בְּמוֹ־ | with | Preposition |
| פִ֝֗י | mouth my | Noun common masculine singular construct, suffix |
| אֶתְחַנֶּן־ | I seek favor | Verb, Hithpael, imperfect first person common singular |
| לֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I call for my servant, but he does not answer, though I implore him with my own mouth. |
| KJV | I called my servant, and he gave me no answer; I intreated him with my mouth. |
| ASV | I call unto my servant, and he giveth me no answer, Though I entreat him with my mouth. |
| YLT | To my servant I have called, And he doth not answer, With my mouth I make supplication to him. |
| WEB | I call to my servant, and he gives me no answer. I beg him with my mouth. |
| BBE | At my cry my servant gives me no answer, and I have to make a prayer to him. |
There are no significant differences among the translations regarding the Hebrew words in this verse.
The sentence features a main clause followed by a conjunction and a negation, leading into a description of Job's plea.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרָא
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 19:16
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 19:16 captures Job's cry for his servant, highlighting his sense of abandonment and the lack of response from those he relies on. This passage is part of a larger discourse where Job articulates his suffering and isolation, feeling estranged even from his own household, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 1:15–16 | the Sabeans swooped down and took them away. They put the servants to the sword, and I alone have escaped to tell you!” |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — עַבְדִּי, le.'av.Digenerated
The word עֶ֫בֶד (*ebed*) refers to a servant or slave, often in a context of servitude to God or a human master. It can also denote a prophet or Levite, indicating various roles of service. The parsing indicates it is a noun in construct form, showing possession or relationship, in this case, 'my servant.'
This term encompasses a range of meanings, from a household servant to someone serving a higher authority, emphasizing the bond between master and servant. Job's use of this word reflects his expectation of loyalty and responsiveness from those he considers part of his household.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is קָרָאתִי, I call, which governs the entire sentence. This is followed by a conjunction and a negation, leading into the response of the servant, which is expressed through an imperfect verb, יַעֲנֶ֑ה, he answers, indicating ongoing action.
The structure emphasizes Job's call and the lack of response, with the phrases detailing his imploring nature and the personal connection through the use of 'my mouth.' The Hebrew word order places emphasis on Job's action of calling out, highlighting his desperation.
Septuagint Backgroundgenerated
The Septuagint translates עַבְדִּי as μου, which means 'my.' This choice indicates a personal relationship, aligning with Job's expression of calling for his servant.
The translation reflects a direct correspondence to the Hebrew, maintaining the personal nature of Job's appeal, though the Greek structure may differ in emphasis.
In plain words — the whole versegenerated
Job 19:16 shows Job calling out for his servant, but the servant does not respond. Job pleads earnestly, using his own mouth to implore him, highlighting his feelings of isolation and frustration in his suffering.
Frequently Asked Questionsgenerated
Job is expressing his expectation of support and response from those in his service, reflecting his feelings of abandonment.
This emphasizes the depth of his desperation and the personal nature of his appeal, indicating that he is not just calling out but earnestly begging.
Job's experience highlights the human need for connection and support, especially in times of suffering.
It illustrates Job's profound sense of loss and abandonment, as he feels unheard even by those closest to him.
Reflection Questionsgenerated
- How do I respond when I feel unheard or abandoned by those around me?
- In what ways can I support others who may be feeling isolated or in need?
- What does this passage teach me about the importance of communication in relationships?
- How can I reflect on my own expectations of those I rely on for support?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss themes of servitude and obedience, drawing parallels to the relationship between God and His people.
I called my servant, and he gave me no answer. For what was the Jewish people but a 'servant,' which never obeyed the Lord with the love of a son, but the fear of a slave? Contrariwise it is said to us by Paul,Early Church Fathers on Job 19 →
“When I rise, they speak against me.” Like a target, Job says, I rise before them, and they will spit upon me all the words of abuse that they want to say.Early Church Fathers on Job 19 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 19:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI called my servant,.... His manservant, whom he had hired into his house, and who waited upon his person, and had been his trusty and faithful servant, and was dear unto him, and he had shown him
Read John Gill on Job 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI called my servant, and he gave me no answer; I intreated him with my mouth. Servant - born in my house (as distinguished from those sojourning in it), and so altogether belonging to the family. Yet even he disobeys my call.
Read Robert Jamieson on Job 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI called my servant, to do some servile office about me, for my case or relief, and he passed by as if he had been deaf, because he loathed and feared to come near to me; although to my commands I added humble and earnest desires. With my mouth: either, 1. With gentle and moving speeches; or rather, 2. With my own mouth, and not by a proxy.
Read Matthew Poole on Job 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 19:16 I called my servant, and he gave [me] no answer; I intreated him with my mouth.Ver. 16. I called my servant, and he gave me no answer] Though I lay under greatest sores and sorrows, and called them to help me, yet such was their impudence and inhumanity, that they would not vouchsafe an answer. Considera hic quanta crux sit, saith Brentius, a sua propria familia despici et rideri; Consider with me, here, what an affliction it is for a man to be despised and derided by his own family. A servant’ s eye should look to the hands of his master, and the eye of a maiden to the hand of her mistress, to observe the motion thereof, and to pick out the meaning, Psalms 123:2. Accounting their…
Read John Trapp on Job 19 →CambridgeThe Cambridge Bible for Schools and Colleges13–19. The estrangement and abhorrence of men. Job’s complaint now is even more touching than before: God not only afflicted him with trouble but removed far from him all human sympathy. And there is something more breaking to the heart in the turning away of men from us than in the severest sufferings. It crushes us quite. We steel ourselves against it for a time and rise to it in bitterness and resentment, but gradually it breaks us and we are crushed at last. And this seems the way whether men frown on us with justice or no. And there came on Job when he contemplated his complete casting off by men, by his friends and his household and even by the little children, a complete break-down…
Read Cambridge on Job 19 →Albert Barnes1798–1870Barnes' Notes on the BibleI called my servant - He lost all respect for me, and paid me no attention. I entreated him - I ceased to expect “obedience,” and tried to see what “persuasion” would do. I ceased to be master in my own house.
Read Albert Barnes on Job 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. My servant — Probably a head servant, as in Genesis 24:2. With my mouth — The mouth that had been accustomed to command now entreats.
Read Daniel Denison Whedon on Job 19 →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 call for my servant, but he does not answer, though I implore him with my own mouth.
I call to my servant, and he gives me no answer. I beg him with my mouth.
I call for my servant, but he does not answer, though I implore him with my own mouth.
I summon my servant, but he does not respond, even though I implore him with my own mouth.
Tyndale line
I called my servant, and he gave me no answer; I intreated him with my mouth.
I call unto my servant, and he giveth me no answer, Though I entreat him with my mouth.
I call unto my servant, and he giveth me no answer, though I entreat him with my mouth.
I called my servant, and he gave me no answer; I entreated him with my mouth.
I called my seruant, but he would not answere, though I prayed him with my mouth.
Strictly literal
I called my servant, and he answered not; I entreated him with my mouth.
To my servant I have called, And he doth not answer, With my mouth I make supplication to him.
I have called to my servant, || And he does not answer, || With my mouth I make supplication to him.
I call for my servant, but he will not answer, though I were to entreat him with my mouth.
I call to my servant, but he gives me no answer although I entreat him with my mouth.
From the Latin
I called my servant, and he gave me no answer, I entreated him with my own mouth.
Simplified
I call my servant, but he doesn't reply. I have to beg him!
At my cry my servant gives me no answer, and I have to make a prayer to him.
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 largely agree in the wording of this verse, with seven of the eight words matched. The differences lie in the word order and grammatical structure, typical of the translation process.
לְעַבְדִּ֣י קָ֭רָאתִי וְלֹ֣א יַעֲנֶ֑ה בְּמוֹ־ פִ֝֗י אֶתְחַנֶּן־ לֽוֹ׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 19:16
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
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)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word בְּמוֹ (*bemo*) is a poetic form meaning 'in,' 'with,' or 'by.' It serves as a prolongation of the prepositional prefix בְּ (*be*), indicating location or accompaniment. The entries consistently describe its usage in a similar context without significant disagreement.
בְּמוֹ poet. for בְּ
base
H1119 בְּמוֹ poet. for בְּ
1119 bmow bem-o'
prolongation for prepositional prefix; in, with, by,
etc.:--for, in into, through.
בְּמוֹ (be.mo) — in/at/by.
in, at, by
Prep — PrepositionHR
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
V-Hithpael-Imperf-1cs — Verb · Hithpael · imperfect first person common singularHVti1cs
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms