Job 22:26 — Word Study
WLCכִּי־ אָ֭ז עַל־ שַׁדַּ֣י תִּתְעַנָּ֑ג וְתִשָּׂ֖א אֶל־ אֱל֣וֹהַּ פָּנֶֽיךָ׃
BSASurelykîy thenʼâz [at that time, in the future] you will delightʻânag▸ [find joy, take pleasure] inʻal the AlmightyShadday [Shadday, the all-powerful One] and lift upnâsâʼ▸ [raise, exalt] your facepânîym [presence, countenance] toʼêl Godʼĕlôwahh [Eloah, the one true Deity]
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| אָ֭ז | then | Adverb |
| עַל־ | on | Preposition |
| שַׁדַּ֣י | [the] Almighty | Noun proper |
| תִּתְעַנָּ֑ג | you will take delight | Verb, Hithpael, imperfect second person masculine singular |
| וְתִשָּׂ֖א | and you may lift up | Conjunction, verb qal second person masculine singular |
| אֶל־ | to | Preposition |
| אֱל֣וֹהַּ | God | Noun common, masculine singular absolute |
| פָּנֶֽיךָ׃ | face your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely then you will delight in the Almighty and lift up your face to God. |
| KJV | For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. |
| ASV | For then shalt thou delight thyself in the Almighty, And shalt lift up thy face unto God. |
| YLT | For then on the Mighty thou delightest thyself, And dost lift up unto God thy face, |
| WEB | For then you will delight yourself in the Almighty, and will lift up your face to God. |
| BBE | For then you will have delight in the Ruler of all, and your face will be lifted up to God. |
Translations agree on the essential meanings of delighting in God and lifting one's face to Him.
The sentence is structured around a main clause with two actions connected by a conjunction, indicating a relationship between delighting in God and lifting one's face to Him.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָנֹג
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 22:26
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 Response to His Friendsgenerated
Job 22:26 occurs in a conversation where Job is addressing the claims made by his friends about his suffering. He asserts that true delight comes from a relationship with God, the Almighty. This passage emphasizes the importance of turning towards God in times of distress and recognizing His power and authority, as seen in the surrounding verses that speak of God's greatness and the blessings that follow faithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 27:10 | Will he delight in the Almighty? Will he call upon God at all times? |
| 2 | Job 34:9 | For he has said, ‘It profits a man nothing that he should delight in God.’ |
| 3 | Psalm 37:4 | Delight yourself in the LORD, and He will give you the desires of your heart. |
| 4 | Song of Solomon 2:3 | |
| 5 | Isaiah 58:14 | then you will delight yourself in the LORD, and I will make you ride on the heights of the land and feed you with the heritage of your father Jacob.” For the mouth of the LORD has spoken. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שַׁדַּי, sha.Daigenerated
The term שַׁדַּי (Shadday) refers to God as the Almighty, emphasizing His supreme power and authority. It is derived from a root suggesting self-sufficiency and is often used in contexts that highlight God's ability to provide and protect.
In this verse, the use of שַׁדַּי underscores the relationship between human delight and divine strength. Job is encouraging a turn towards the Almighty, suggesting that true joy and elevation come from recognizing and engaging with God's power.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses delight and lift up to convey the actions of finding joy in God and exalting one's presence before Him.
Sentence Structuregenerated
The finite verbs תִּתְעַנָּג (you will delight) and תִשָּׂא (you may lift up) govern the main actions of the verse. The structure suggests a cause-and-effect relationship, where delighting in God leads to lifting one's face to Him.
The sentence is built around these verbs, with the adverb אָ֭ז (then) indicating the timing of these actions, while the prepositional phrases provide context for the subject's relationship with God.
Septuagint Backgroundgenerated
The Septuagint translates שַׁדַּי as κυρίου (Lord), which conveys a similar sense of authority and power. This choice reflects an understanding of God's sovereignty and might.
The choice of ἀναβλέψας for תִשָּׂא indicates a focus on the act of looking up or turning one's gaze towards God, emphasizing the relational aspect of seeking His presence.
In plain words — the whole versegenerated
Job 22:26 speaks about a time when one will find joy in the Almighty and will lift their face to God. This reflects a relationship where delight in God leads to a positive response, showing the importance of turning to Him in faith.
Frequently Asked Questionsgenerated
To delight in the Almighty means to find joy and pleasure in one's relationship with God, recognizing His power and goodness.
Lifting up one's face to God symbolizes approaching Him with confidence and reverence, which naturally follows from a heart that delights in Him.
The term 'Almighty' signifies God's supreme power and authority, emphasizing His ability to provide and protect those who trust in Him.
Having a relationship with God is important because it brings joy, guidance, and fulfillment, as indicated by Job's assertion that delight in God leads to a positive outcome.
Reflection Questionsgenerated
- In what ways have I experienced joy in my relationship with God?
- How can I lift my face to God in times of trouble?
- What does it mean for me to recognize God as the Almighty in my life?
- How can I encourage others to find delight in God?
The early church on this verse — how the Fathers read it
Early commentary on Job's dialogue highlights the significance of delighting in God and the fullness of joy found in His presence.
Then shalt thou abound with delicacies over the Almighty. To 'abound with delicacies over the Almighty' is in the love of Him to be filled to the full with the banquet of Holy Scripture.Early Church Fathers on Job 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 22:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor then shall thou have thy delight in the Almighty,.... In the perfections of his nature, in the works of his hands, in his word and worship, in communion with him, and in the relation he stands in
Read John Gill on Job 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. Lift up ... face ... - repeated from Zophar (Job 11:15).
Read Robert Jamieson on Job 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor; — so this verse contains a reason why he might confidently expect all those former outward blessings, because he should have God’ s favour, which is the spring and foundation of them. Or, surely, or, yea, moreover; for this particle chi is sometimes used by way of aggravation, or amplification, as 32:13. And this suits very well here; yea, God will do greater things than these for thee. Thou shalt have thy delight in the Almighty; thou shalt find delight not only in these outward comforts, but also and especially in God, whose face shall shine upon thee; who shall give time these things not in anger and wrath, as he doth to wicked men, but as pledges of his love and favour to thee, and…
Read Matthew Poole on Job 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 22:26 For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God.Ver. 26. For then shalt thou have thy delight in the Almighty] As in thine only portion. Thou shalt enjoy him, which is the peak of human happiness; solace thyself in the fruition of him, taste and see how good the Lord is, and thereupon love him dearly, Psalms 18:1; not only with a love of desire, as Psalms 42:1-2, but of complacence, as Psalms 73:25-26, affecting not only a union, but a unity, with him; and conversing with him, as we may, in the mean while, in a fruitful and cheerful use of his holy ordinances. And shall lift up thy face unto God] Wrapping thyself in Christ’ s…
Read John Trapp on Job 22 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Then shalt thou have thy delight in the Almighty.—Zophar had told him the same thing, that he should lift up his face without spot (Job 11:15).
Read Charles John Ellicott on Job 22 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. For then shalt thou have thy delight] Thou shalt know, from thy temporal prosperity, that God favours thee; and for his bounty thou shalt be grateful. How different is this doctrine from that of St. Paul and St. John! "Being justified by faith, we have peace with God, through our Lord Jesus." "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father!" "The Spirit himself beareth witness with our spirits that we are the children of God." "We glory in tribulation also, knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed, because the love of God is shed abroad in our hearts…
Read AdamClarke on Job 22 →
CambridgeThe Cambridge Bible for Schools and Colleges26. lift up thy face unto God] i. e. in confidence, and no more ashamed by God’s afflictions. Cf. Job 10:15 and Job 11:15.
Read Cambridge on Job 22 →
Albert Barnes1798–1870Barnes' Notes on the BibleShalt thou have thy delight in the Almighty - Instead of complaining of him as you now do, you would then find calm enjoyment in contemplating his character and his moral government.
Read Albert Barnes on Job 22 →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
Surely then you will delight in the Almighty and lift up your face to God.
For then you will delight yourself in the Almighty, and will lift up your face to God.
Surely then you will delight in the Almighty and lift up your face to God.
Surely then you will delight yourself in the Almighty, and will lift up your face toward God.
Tyndale line
For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God.
For then shalt thou delight thyself in the Almighty, And shalt lift up thy face unto God.
For then shalt thou delight thyself in the Almighty, and shalt lift up thy face unto God.
For then shalt thou have thy delight in the Almighty, and shalt lift up thy face to God.
And thou shalt then delite in the Almightie, and lift vp thy face vnto God.
Strictly literal
Yea, then shalt thou delight thyself in the Almighty, and shalt lift up thy face unto God:
For then on the Mighty thou delightest thyself, And dost lift up unto God thy face,
For then you delight yourself on the Mighty, || And lift up your face to God,
For then wilt thou have in the Almighty thy delight, and thou canst lift up unto God thy face.
For then you will take pleasure in the Almighty; you will lift up your face to God.
From the Latin
Then shalt thou abound in delights in the Almighty, and shalt lift up thy face to God.
Simplified
Then you will find delight in the Almighty, and be able to face him without feeling ashamed.
For then you will have delight in the Ruler of all, and your face will be lifted up to God.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads: כִּי־ אָ֭ז עַל־ שַׁדַּ֣י תִּתְעַנָּ֑ג וְתִשָּׂ֖א אֶל־ אֱל֣וֹהַּ פָּנֶֽיךָ׃. The Septuagint matches 5 of the 9 words, showing some agreement but with differences in word order and structure.
כִּי־ אָ֭ז עַל־ שַׁדַּ֣י תִּתְעַנָּ֑ג וְתִשָּׂ֖א אֶל־ אֱל֣וֹהַּ פָּנֶֽיךָ׃
5 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.
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 22:26
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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 עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
שַׁדַּי (Shadday) is a Hebrew word meaning 'Almighty' and is often used to refer to God. It is derived from a root that suggests self-sufficiency. The entries indicate that this term emphasizes God's power and might, and it is recognized as another name for the LORD (יהוה).
שַׁדַּי 48 n.m.dei (etym. dub. (1) (self-)sufficient. (2) = Almighty)
base
H7706 שַׁדַּי (etym. dub. (1) (self-)sufficient. (2) = Almighty)
7706 Shadday shad-dah'-ee
from 7703; the Almighty:--Almighty.
see HEBREW for 07703
שַׁדַּי (shad.day) — Almighty.
Shaddai, the Almighty (God)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means almighty, most powerful
N-proper — Noun properHNpt
ol-mit'-i:
(1) (shaddai (Ge 17:1)): Found in the Old Testament forty-eight times, most of these in the Book of Job; it occurs either alone or in combination with 'el, "God"). The root meaning is uncertain.
(2) (pantokrator), the exclusive translation of this Greek word in the New Testament, found principally in Re (nine times), once besides (2Co 6:18). Its occurrence in the Apocrypha is frequent. See GOD, NAMES OF.
עָנֹג (anag) is a Hebrew verb meaning to be soft or delicate. It encompasses a range of meanings from being dainty or pampered to taking exquisite delight in something. The entries also note a negative connotation of making sport of someone or something. The word appears in various forms, including Pual and Hithpael, indicating different nuances of its meaning.
[עָנֹג] vb. be soft, delicate, dainty
Pu. daintily bred
Hithp.
be of dainty habit
take exquisite delight
in bad sense, make merry over, make sport of
base
H6026 עָנֹג be soft, delicate, dainty . daintily bred
. . be of dainty habit
. take exquisite delight
. in bad sense, make merry over, make sport of
6026 `anag aw-nag'
a primitive root; to be soft or pliable, i.e. (figuratively)
effeminate or luxurious:--delicate(-ness), (have) delight
(self), sport self.
עָנֹג (a.nag) — to delight.
1) to be soft, be delicate, be dainty
1a) (Pual) to be delicate
1b) (Hithpael)
1b1) to be of dainty habit, be pampered
1b2) to be happy about, take exquisite delight
1b3) to make merry over, make sport of
V-Hithpael-Imperf-2ms — Verb · Hithpael · imperfect second person masculine singularHVti2ms
de-lit' (verb, chaphets, ratsah, sha`a`; sunedomai): "To delight" is most frequently expressed by chaphets, which means originally "to bend" (compare Job 40:17, "He moveth his tail"), hence, "to incline to," "take pleasure in." It is used of God's pleasure in His people (Nu 14:8; 2Sa 22:20; Ps 18:19, etc.), and in righteousness, etc. (Isa 66:4; Jer 9:24; Mic 7:18, etc.), also of man's delight in God and His will (Ps 40:8; 73:25; the King James Version and the…
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-Imperf-2ms — Conjunction · verb qal second person masculine singularHC/Vqu2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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
