Job 19:27 — Word Study
WLCאֲשֶׁ֤ר אֲנִ֨י׀ אֶֽחֱזֶה־ לִּ֗י וְעֵינַ֣י רָא֣וּ וְלֹא־ זָ֑ר כָּל֖וּ כִלְיֹתַ֣י בְּחֵקִֽי׃
BSA◂Iʼănîy [myself, personally] will seechâzâh▸ Himʼăsher [with my own eyes, clearly] my eyesʻayin [the windows of my soul] will behold Himrâʼâh■ and notlôʼ [but intimately] as a strangerzûwr [one unknown or unacquainted] How my heartkilyâh [the center of my being, my emotions] yearnskâlâh■ [longs, is consumed with desire] within mechêyq [in my innermost self]
| Greek | English | Parsing |
|---|---|---|
| אֲשֶׁ֤ר | whom | Particle |
| אֲנִ֨י׀ | I | Pronoun |
| אֶֽחֱזֶה־ | I will see | Verb, Qal, imperfect first person common singular |
| לִּ֗י | for myself | Preposition, suffix |
| וְעֵינַ֣י | and own eyes my | Conjunction, noun common feminine dual construct, suffix |
| רָא֣וּ | they will see | Verb, Qal, perfect third person common plural |
| וְלֹא־ | and not | Conjunction, particle |
| זָ֑ר | a stranger | Adj |
| כָּל֖וּ | they are faint | Verb, Qal, perfect third person common plural |
| כִלְיֹתַ֣י | kidneys my | Noun common feminine plural construct, suffix |
| בְּחֵקִֽי׃ | in bosom my | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will see Him for myself; my eyes will behold Him, and not as a stranger. How my heart yearns within me! |
| KJV | Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me. |
| ASV | Whom I, even I, shall see, on my side, And mine eyes shall behold, and not as a stranger. My heart is consumed within me. |
| YLT | Whom I — I see on my side, And mine eyes have beheld, and not a stranger, Consumed have been my reins in my bosom. |
| WEB | whom I, even I, will see on my side. My eyes will see, and not as a stranger. “My heart is consumed within me. |
| BBE | Whom I will see on my side, and not as one strange to me. My heart is broken with desire. |
The translations agree on the rendering of Job's desire to see God, emphasizing the personal nature of the encounter.
The sentence is structured around Job's personal declaration, with a clear main clause followed by elaborations on the nature of his vision and emotional state.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbחָזָה
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 19:27
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 Affirmation of Faithgenerated
Job 19:27 captures Job's profound desire to see God directly, expressing a personal and intimate relationship with the divine. Despite his suffering, Job maintains hope for a future encounter with God, which he believes will be personal and fulfilling. This passage reflects Job's faith amidst trials, as he contrasts his longing to see God with the idea of seeing Him as a stranger, emphasizing the closeness he desires.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 24:17 | I see him, but not now; I behold him, but not near. A star will come forth from Jacob, and a scepter will arise from Israel. He will crush the skulls of Moab and strike down all the sons of Sheth. |
| 2 | Isaiah 26:19 | Your dead will live; their bodies will rise. Awake and sing, you who dwell in the dust! For your dew is like the dew of the morning, and the earth will bring forth her dead. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — אֶֽחֱזֶה, 'e.che.zeh-generated
The verb אֶֽחֱזֶה (*'e.che.zeh*) is in the imperfect tense, first person singular, indicating an ongoing desire or future action. It conveys the act of seeing or perceiving, often with a sense of clarity or vision.
In this context, it signifies Job's wish to experience God directly, suggesting a deep yearning for understanding and connection. This word is often used in poetic literature, reflecting both literal sight and spiritual insight.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of אֶֽחֱזֶה as 'I will see.' The BSB, KJV, ASV, YLT, WEB, and BBE all render it similarly, emphasizing the personal nature of Job's statement.
Sentence Structuregenerated
The main verb אֶֽחֱזֶה governs the sentence, indicating Job's intention to see God. The structure emphasizes his personal declaration and longing, with subsequent clauses elaborating on the nature of this vision.
The sentence is built around Job's subjectivity, with clauses detailing his eyes, the negation of seeing as a stranger, and the emotional depth of his yearning, creating a layered expression of hope and desire.
Septuagint Backgroundgenerated
The Septuagint translates אֶֽחֱזֶה with the Greek word συνεπίσταμαι, which suggests a more active engagement in the act of seeing. This choice may imply a deeper relational aspect to the encounter Job desires.
This translation reflects a nuanced understanding of Job's longing, emphasizing not just the act of seeing but the relational dynamics involved in that vision.
In plain words — the whole versegenerated
Job 19:27 expresses Job's deep desire to see God with his own eyes, emphasizing a personal connection rather than a distant or unfamiliar encounter. His heart yearns for this vision, reflecting his faith and hope in the midst of suffering.
Frequently Asked Questionsgenerated
Job desires a direct and personal encounter with God, expressing his longing for intimacy and understanding.
Job's yearning reveals his deep emotional struggle and hope for redemption, highlighting the importance of a personal relationship with God.
This contrast emphasizes Job's desire for familiarity and closeness with God, rather than an impersonal or distant experience.
In biblical thought, kidneys symbolize the seat of emotions and desires, indicating that Job's longing is deeply rooted in his innermost being.
Reflection Questionsgenerated
- What does it mean to you to desire a personal encounter with God?
- How can you cultivate a deeper relationship with God in your own life?
- In what ways have you experienced God's presence in your life?
- How do you respond to feelings of longing or yearning for God?
The early church on this verse — how the Fathers read it
Gregory the Dialogist references this verse to discuss the nature of resurrection and the hope of seeing God directly, arguing against certain false beliefs.
Whom I shall see for myself, and mine eyes shall behold, and not another. For if, as certain votaries of false opinions believe, after the resurrection there shall be no palpable body,Early Church Fathers on Job 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 19:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhom I shall see for myself,.... For his pleasure and profit, to his great advantage and happiness, and to his inexpressible joy and satisfaction, see Psalms 17:15; and mine eyes shall behold, and
Read John Gill on Job 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me. For myself - for my advantage, as my friend, vindicating my innocence and delivering me from all my calamities.
Read Robert Jamieson on Job 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhom I shall see, in manner before and after expressed. No wonder that he repeats it again, because the meditation of it was most sweet to him. For myself, i.e. for my own comfort and benefit, as that phrase is oft used. Or, which is much of the same importance, on my behalf; to plead my cause, and vindicate me from all your reproaches. Not another, to wit, for me, or in my stead. I shall not see God by another’ s eyes, but by my own, and by these selfsame eyes in this same body which now I have. Heb. not a stranger, i.e. this privilege shall be granted to me and to all other sincere servants of God, but not to strangers, i.e. to wicked men, who are oft called strangers, as ,45 54:3…
Read Matthew Poole on Job 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 19:27 Whom I shall see for myself, and mine eyes shall behold, and not another; [though] my reins be consumed within me.Ver. 27. Whom I shall see for myself] He speaketh confidently, as one fully assured of a resurrection; which, if it should not be, how should there be a remuneration of the body? Say not, we cannot see how it is possible. See we not a yearly resurrection of grass, grain, herbs, flowers, fruits, every spring time? Know we not that men can of ashes make glasses? that a chemist can of several metals, mixed together, extract the one from the other, and reduce every metal to its own species or kind? Etiam animalculae quaedam typi Resurrectionis sunt, saith Lavater: Some…
Read John Trapp on Job 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) Whom I shall see for myself.—The words “see for myself” may mean see on my side, i.e., as my Judge and Avenger; or they may be the personal intensifying of the conviction which seems confirmed by the words, “and not a stranger.” Do Job’s words then teach the doctrine of the resurrection? Possibly not directly, but they express the firm conviction of that faith of which the resurrection is the only natural justification; they express a living trust in a living personal God, who, if He is to come into contact with man, cannot suffer His Holy One to see corruption nor leave His soul in hell. How far Job believed in the resurrection of the flesh hereafter, he certainly believed there was…
Read Charles John Ellicott on Job 19 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. Whom I shall see for myself] Have a personal interest in the resurrection, as I shall have in the Redeemer. And mine eyes shall behold] That very person who shall be the resurrection, as he is the life. And not another] ולא זר velo zar, and not a stranger, one who has no relation to human nature; but גאלי goali, my redeeming Kinsman. Though my reins be consumed within me.] Though I am now apparently on the brink of death, the thread of life being spun out to extreme tenuity. This, on the mode of interpretation which I have assumed, appears to be the meaning of this passage. The words may have a somewhat different colouring put on them; but the basis of the interpretation will be…
Read AdamClarke on Job 19 →
CambridgeThe Cambridge Bible for Schools and Colleges27. Whom I shall see for myself] These words might mean merely, whom I myself shall see; or, for myself may mean, favourable to me, on my side and to my joy. and not another] i. e. I and not another (shall see). Job heaps up phrases to express his assurance that he shall see God, “I shall see for myself,” “mine eyes shall behold,” “I and not another.” The whole of his misery might be expressed in saying that God hid Himself from him, and the whole of his redemption and joy will consist in seeing God. Others take the words “not another,” lit. not a stranger, to refer to God—whom I shall see not as a stranger, i. e. no more estranged or hostile. The position of the words, however, close…
Read Cambridge on Job 19 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhom I shall see for myself - It will not come to be by mere report. I shall not merely hear of the decision of God in my favor, but I shall myself behold him.
Read Albert Barnes 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 will see Him for myself; my eyes will behold Him, and not as a stranger. How my heart yearns within me!
whom I, even I, will see on my side. My eyes will see, and not as a stranger. “My heart is consumed within me.
I will see Him for myself; my eyes will behold Him, and not as a stranger. How my heart yearns within me!
whom I will see for myself, and whom my own eyes will behold, and not another. My heart grows faint within me.
Tyndale line
Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.
Whom I, even I, shall see, on my side, And mine eyes shall behold, and not as a stranger. My heart is consumed within me.
Whom I shall see for myself, and mine eyes shall behold, and not another. My reins are consumed within me.
Whom I shall see for myself, and my eyes shall behold, and not another; though my reins be consumed within me.
Whome I my selfe shall see, and mine eyes shall beholde, and none other for me, though my reynes are consumed within me.
Strictly literal
Whom I shall see for myself, and mine eyes shall behold, and not another: — my reins are consumed within me.
Whom I — I see on my side, And mine eyes have beheld, and not a stranger, Consumed have been my reins in my bosom.
Whom I see on my side, || And my eyes have beheld, and not a stranger, || My reins have been consumed in my bosom.
Whom I shall myself behold to my happiness, and whom my eyes will see, and not as a stranger, [when even] my reins are consumed within my bosom.
I will see him with my own eyes—I, and not someone else. My heart fails within me.
From the Latin
Whom I myself shall see, and my eyes shall behold, and not another: this my hope is laid up in my bosom.
Simplified
I myself will see him—with my own eyes, and not those of someone else! The thought overcomes me!
Whom I will see on my side, and not as one strange to me. My heart is broken with desire.
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 on the wording of this verse. The Septuagint captures the essence of Job's declaration, though its word order differs. Both texts affirm Job's longing to see God personally.
אֲשֶׁ֤ר אֲנִ֨י׀ אֶֽחֱזֶה־ לִּ֗י וְעֵינַ֣י רָא֣וּ וְלֹא־ זָ֑ר כָּל֖וּ כִלְיֹתַ֣י בְּחֵקִֽי׃
9 of the 11 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 19:27
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 אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
חָזָה (chazah) is a Hebrew verb primarily used in poetic contexts, meaning to see or behold. It encompasses a range of meanings including perceiving, contemplating, and having visions, often in an ecstatic state. The entries highlight its use in prophesying and providing insight, with an Aramaic equivalent also noted.
חָזָה vb. (almost wholly poet.) see, behold
Qal
see, behold
see as a seer in the ecstatic state
see, perceive
base
H2372 חָזָה (almost wholly poet.) see, behold
2372 chazah khaw-zaw'
a primitive root; to gaze at; mentally, to perceive,
contemplate (with pleasure); specifically, to have a vision
of:--behold, look, prophesy, provide, see.
חָזָה (cha.zah) — to see.
1) to see, perceive, look, behold, prophesy, provide
1a) (Qal)
1a1) to see, behold
1a2) to see as a seer in the ecstatic state
1a3) to see, perceive
1a3a) with the intelligence
1a3b) to see (by experience)
1a3c) to provide
Aramaic equivalent: cha.zah (חֲזָה "to see" H2370)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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
Conj | N-cd | Suff — Conjunction · noun common feminine dual construct · suffixHC/Ncfdc/Sp1bs
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 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
זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.
[זוּר] vb. be a stranger
Qal
Pf. become estranged
Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H2114a זוּר be a stranger .. Pf. become estranged
. Pt. as adj. strange, or as noun stranger
. Pf. be estranged
. Pt. estranged
H2114b זוּר, זִיר be loathsome
2114 zuwr zoor
a primitive root; to turn aside (especially for lodging);
hence to be a foreigner, strange, profane; specifically
(active participle) to commit adultery:--(come from) another
(man, place), fanner, go away, (e-)strange(-r, thing, woman).
זוּר (zur) — be a stranger.
1) to be strange, be a stranger
1a) (Qal)
1a1) to become estranged
1a2) strange, another, stranger, foreigner, an enemy (participle)
1a3) strange woman, prostitute, harlot (meton)
1b) (Niphal) to be estranged
1c) (Hophal) to be a stranger, be one alienated
זוּר (zur) — be loathsome.
loathsome (of breath) (participle)
Adj — AdjHAamsa
Stranger
This word generally denotes a person from a foreign land residing in Palestine. Such persons enjoyed many privileges in common with the Jews, but still were separate from them. The relation of the Jews to strangers was regulated by special laws (Deut. 23:3; 24:14-21; 25:5; 26:10-13). A special signification is also sometimes attached to this word. In Gen. 23:4 it denotes one resident in a foreign land; Ex. 23:9, one who is not a Jew; Num. 3:10, one who is not of the family of Aaron; Ps. 69:8, an alien or an unknown person. The Jews were allowed to purchase strangers as slaves (
A "stranger," in the technical sense of the term, may be defined to be a person of foreign, i.e. non-Israelitish, extraction resident within the limits of the promised land. He was distinct from the proper "foreigner," inasmuch as the latter still belonged to another country, and would only visit Palestine as a traveller: he was still more distinct from the "nations," or non-Israelite peoples. The term may be compared with our expression "naturalized foreigner." The terms applied to the "stranger" have special reference to the fact of residing in the land. The existence of such a class of persons among the Israelites is easily accounted for the "mixed multitude" that accompanied them out of Egypt, (Exodus 12:38) formed one element the Canaanitish Population,which was never wholly extirpated from their native soil, formed another and…
Is sometimes used in a special sense, easily understood from the context. It usually denotes a foreigner, who is not a native of the land in which he resides, Ge 23:4. The Mosaic Law enjoined a generous hospitality towards foreign residents, saying, "Thou shalt love him as thyself," Le 19:33,34 De 10:18,19 24:17 27:19. They were subject to the law, Ex 20:10 Le 16:20, and were admitted to many of the privileges of the chosen people of God, Nu 9:14 15:14.
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
fant (`ayeph, `uph, ya`aph, `alaph, aTaph, dawway, yaghea`, macac, rakhakh, paghar, kahah; ekluo, ekkakeo, kamno): The Hebrew vocabulary for the depressing physical conditions and mental emotions which are rendered in the King James Version by the English words "faint," "fainthess," and other compounds of that stem, is, as will be seen above, wide and varied in derivation. The 11 Hebrew and 3 Greek words and their derivatives are used in 62 passages in the King James Version to express these conditions.
`Ayeph is used to express the exhaustion from fatigue and hunger in the case of Esau (Ge 25:29,30). This and its variants come from a root which primarily means "to cover or conceal," therefore "to be dark or obscure," and so, figuratively, "to be faint or depressed." Israel's helpless state when harassed by Amalek (
כִּלְיָה (kilyah) refers to kidneys in the plural form, primarily as a physical organ. It can also denote the seat of emotion and affection figuratively, and is used in the context of sacrificial animals. The term is derived from a related word for 'kidney' and is noted for its figurative use in describing the mind or interior self.
[כִּלְיָה] n.f. only pl. kidneys
base
H3629 [כִּלְיָה] only pl. kidneys
3629 kilyah kil-yaw'
feminine of 3627 (only in the plural); a kidney (as an
essential organ); figuratively, the mind (as the interior
self):--kidneys, reins.
see HEBREW for 03627
כִּלְיָה (kil.yah) — kidney.
1) kidneys
1a) of physical organ (lit.)
1b) of seat of emotion and affection (fig.)
1c) of sacrificial animals
2) (TWOT) reins
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs
חֵיק (cheq) means 'bosom' and can refer to the literal or figurative sense of being enclosed, such as in the body or in garments. It encompasses meanings like embrace, lap, and secret, indicating a sense of intimacy or closeness. The entries suggest a range of uses, including physical and metaphorical contexts.
חֵיק, חֵק n.[m.] bosom
of fold of garment, at breast
carry in bosom
bosom as part of body
base
H2436 חֵיק, חֵק bosom
2436 cheyq khake
or cheq {khake}; and chowq {khoke}; from an unused root,
apparently meaning to inclose; the bosom (literally or
figuratively):--bosom, bottom, lap, midst, within.
חֵיק (cheq) — bosom: embrace.
: embrace/chest
bosom, hollow, bottom, midst
חֵיק (cheq) — bosom: garment.
: garment
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
חֵיק (cheq) — bosom: lap.
: lap/base
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
חֵיק (cheq) — bosom: secret.
: secret
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
