Job 31:36 — Word Study
WLCאִם־ לֹ֣א עַל־ שִׁ֭כְמִי אֶשָּׂאֶ֑נּוּ אֶֽעֶנְדֶ֖נּוּ עֲטָר֣וֹת לִֽי׃
BSASurelyʼim I would carry itnâsâʼ▸ [take up, lift] onʻal my shouldershᵉkem [back, upper body] and wearʻânad▸ [bind, tie] it like a crownʻăṭârâh [as, in the manner of, royal dignity]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| לֹ֣א | not | Particle |
| עַל־ | on | Preposition |
| שִׁ֭כְמִי | shoulder my | Noun common masculine singular construct, suffix |
| אֶשָּׂאֶ֑נּוּ | I will carry it | Verb qal imperfect first person common singular, suffix |
| אֶֽעֶנְדֶ֖נּוּ | I will tie on it | Verb qal imperfect first person common singular, suffix |
| עֲטָר֣וֹת | a crown | Noun common, feminine plural absolute |
| לִֽי׃ | to myself | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely I would carry it on my shoulder and wear it like a crown. |
| KJV | Surely I would take it upon my shoulder, and bind it as a crown to me. |
| ASV | Surely I would carry it upon my shoulder; I would bind it unto me as a crown: |
| YLT | If not — on my shoulder I take it up, I bind it a crown on myself. |
| WEB | Surely I would carry it on my shoulder, and I would bind it to me as a crown. |
| BBE | Truly I would take up the book in my hands; it would be to me as a crown; |
The translations agree on the meaning of אֶשָּׂאֶ֑נּוּ as 'I will carry it'.
The sentence is structured around the main action of carrying, with two subordinate phrases that describe the manner of carrying and wearing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 31:36
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 Defense of His Integritygenerated
Job 31:36 is part of Job's declaration of his innocence and integrity. He is expressing a desire to bear the weight of his circumstances with dignity, as he reflects on his life and the accusations against him. This verse highlights Job's willingness to take responsibility for his actions and to face his challenges head-on, much like a king would wear a crown as a symbol of honor and authority.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 28:12 | Fasten both stones on the shoulder pieces of the ephod as memorial stones for the sons of Israel. Aaron is to bear their names on his two shoulders as a memorial before the LORD. |
| 2 | Isaiah 22:22 | I will place on his shoulder the key to the house of David. What he opens no one can shut, and what he shuts no one can open. |
| 3 | Job 29:14 | I put on righteousness, and it clothed me; justice was my robe and my turban. |
| 4 | Isaiah 62:3 | You will be a crown of glory in the hand of the LORD, a royal diadem in the palm of your God. |
| 5 | Philippians 4:1 | Therefore, my brothers, whom I love and long for, my joy and crown, that is how you must stand firm in the Lord, my beloved. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אֶשָּׂאֶ֑נּוּ, 'es.sa.'E.nugenerated
The verb נָשָׂא (nasa') means to lift or carry, and in this context, it conveys Job's determination to bear his burdens. The parsing indicates that it is in the imperfect tense, suggesting an ongoing action — Job is not just willing to carry but is committed to doing so.
This verb is often used in the context of lifting physical burdens, but here it carries a deeper meaning of taking on responsibilities and challenges. Job's choice of words emphasizes his strength and resolve in the face of adversity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of אֶשָּׂאֶ֑נּוּ as 'I will carry it'.
Sentence Structuregenerated
The finite verb אֶשָּׂאֶ֑נּוּ governs the main action of the verse, indicating Job's commitment to carry. The structure is straightforward, with a series of phrases that elaborate on how he will carry his burden — on his shoulder and as a crown.
The prepositional phrase עַל־ שִׁ֭כְמִי specifies the manner of carrying, while the noun phrase עֲטָר֣וֹת indicates what he will wear, emphasizing the dignity associated with his burden.
Septuagint Backgroundgenerated
The Septuagint translates the phrase with ἂν, suggesting a conditional or potential aspect to Job's statement. This choice may imply a broader interpretation of Job's willingness to bear his burdens, hinting at the possibility of divine assistance or intervention.
The Greek word choice reflects the translators' understanding of the Hebrew text, focusing on the act of bearing burdens with a sense of responsibility.
In plain words — the whole versegenerated
Job 31:36 shows Job's determination to carry his burdens with dignity, suggesting that he would take them on his shoulder and wear them like a crown. This reflects his strength and commitment to facing challenges head-on.
Frequently Asked Questionsgenerated
Job is expressing his willingness to bear his burdens and responsibilities, signifying strength and resilience.
The crown symbolizes honor and dignity, suggesting that Job sees his challenges as something he can bear with pride.
This verse highlights Job's integrity and determination to face his trials, showcasing his commitment to his principles.
Job's resolve teaches us about the importance of facing our challenges with strength and dignity.
Reflection Questionsgenerated
- In what areas of my life do I need to take on responsibilities with a sense of dignity?
- How can I better support others who are carrying burdens?
- What does it mean to me to wear my challenges like a crown?
- How can I find strength in my difficulties, similar to Job?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse to illustrate the importance of bearing the burdens of Holy Scripture with diligence and care.
That I might bear it upon my shoulder, and put it round me like a crown. To 'bear the book upon the shoulder,' is by practising to carry out Holy Scripture.Early Church Fathers on Job 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 31:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSurely I would take it upon my shoulder,.... The bill of indictment, the charge in writing; this he would take up and carry on his shoulder as a very light thing, having nothing weighty in it, no
Read John Gill on Job 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySurely I would take it upon my shoulder, and bind it as a crown to me. So far from hiding the adversary's "answer" or 'charge' through fear, 'I would take it on my shoulders' as a public honour (Isaiah 9:6).
Read Robert Jamieson on Job 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI would take it, i.e. that book containing my charge or accusation. Upon my shoulder; as a trophy or badge of honour. I should not fear nor smother it, but glory in it, and make open show of it, as that which gave me the happy and long-desired occasion of vindicating myself, which I doubt not fully to do.
Read Matthew Poole on Job 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 31:36 Surely I would take it upon my shoulder, [and] bind it [as] a crown to me.Ver. 36. Surely I would take it on my shoulder] As a father doth his darling, or as a standard bearer doth his ensign, or as a man carrieth his most desirable things out of a common combustion. And bind it as a crown to me] Heb. Crowns. I should be very proud of it, as we use to speak, and take it for a great glory, as not doubting with much ease and in a trice to confute it; or at least to slight it. The lash of lewd tongues it is as impossible to avoid as necessary to contemn. The best apology to such is that of Isaac to his brother Ishmael, patience and silence. If any reply be made, it should be like…
Read John Trapp on Job 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 36. Surely I would take it upon my shoulder] I would be contented to stand before the bar as a criminal, bearing upon my shoulder the board to which the accusation is affixed. In a book of Chinese punishments now before me, containing drawings representing various criminals brought to trial, in trial, and after trial, charged with different offences; in almost all of them a board appears, on which the accusation or crime of which they are accused, or for which they suffer, is fairly written. Where the punishment is capital, this board appears fastened to the instrument, or stuck near the place of punishment. In one case a large, heavy plank, through which there is a hole to pass the…
Read AdamClarke on Job 31 →CambridgeThe Cambridge Bible for Schools and Colleges36. upon my shoulder] If Job but possessed the Almighty’s indictment against him he would not hide it as a thing that caused him shame, he would bear it in triumph before the world as that which was his greatest honour. He would even wear it as a diadem upon his brows, as that which would give him kingly dignity and adornment. The language expresses the strongest assurance of innocence and that the indictment could in truth contain nothing against him.
Read Cambridge on Job 31 →Albert Barnes1798–1870Barnes' Notes on the BibleSurely, I would take it upon my shoulder - That is, the book or bill which the Almighty would write in the case.
Read Albert Barnes on Job 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible36. Surely — If not. God do so and more to me if I would not display it as a visible badge of honour; for Job was sure that his life contained nothing grossly criminal.
Read Daniel Denison Whedon on Job 31 →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 I would carry it on my shoulder and wear it like a crown.
Surely I would carry it on my shoulder, and I would bind it to me as a crown.
Surely I would carry it on my shoulder and wear it like a crown.
Surely I would wear it proudly on my shoulder, I would bind it on me like a crown;
Tyndale line
Surely I would take it upon my shoulder, and bind it as a crown to me.
Surely I would carry it upon my shoulder; I would bind it unto me as a crown:
Surely I would carry it upon my shoulder; I would bind it unto me as a crown.
Surely I would take it upon my shoulder, and bind it as a crown to me.
Woulde not I take it vpon my shoulder, and binde it as a crowne vnto me?
Strictly literal
Would I not take it upon my shoulder? I would bind it on to me [as] a crown;
If not — on my shoulder I take it up, I bind it a crown on myself.
If not—on my shoulder I take it up, || I bind it [as] a crown on myself.
Surely upon my shoulder would I carry it: I would bind it as a crown unto me.
Surely I would carry it openly on my shoulder; I would put it on like a crown.
From the Latin
That I may carry it on my shoulder, and put it about me as a crown?
Simplified
I would hold them up high; I would wear them on my head like a crown.
Truly I would take up the book in my hands; it would be to me as a crown;
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 presents the verse as Job's declaration of intent to carry his burdens and wear them like a crown. The Septuagint aligns closely with the Hebrew but has a different word order and structure, indicating some interpretative differences in the translation.
אִם־ לֹ֣א עַל־ שִׁ֭כְמִי אֶשָּׂאֶ֑נּוּ אֶֽעֶנְדֶ֖נּוּ עֲטָר֣וֹת לִֽי׃
4 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 31:36
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
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)
HTn — ParticleHTn
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
שְׁכֶם (shekhem) refers to the shoulder or neck area, often including the back of the neck. It can denote the general back region and is associated with the idea of bearing burdens. The word is derived from a root that emphasizes this physical aspect.
שְׁכֶם n.m. shoulder
neck (sometimes incl. back of neck)
in gen. back
base
H7926 שְׁכֶם shoulder . neck (sometimes incl. back of neck)
. in gen. back
7926 shkem shek-em'
from 7925; the neck (between the shoulders) as the place of
burdens; figuratively, the spur of a hill:--back, X consent,
portion, shoulder.
see HEBREW for 07925
שְׁכֶם (she.khem) — shoulder.
1) shoulder, back
1a) shoulder, shoulder-blade
1b) back (in general)
Also means: shikh.mah (שִׁכְמָה "shoulder" H7929)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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
V-Qal-Imperf-1cs | Suff — Verb qal imperfect first person common singular · suffixHVqi1cs/Sp3ms
עָנַד (anad) is a Hebrew verb meaning to bind or tie up. It conveys the action of lacing something fast, either around or upon an object. The entries consistently emphasize this binding aspect without any noted disagreement among lexicons.
[עָנַד] vb. bind around, upon
base
H6029 עָנַד
6029 `anad aw-nad'
a primitive root; to lace fast:--bind, tie.
עָנַד (a.nad) — to bind.
1) to bind, tie up, bind around or upon
1a) (Qal) to tie up
V-Qal-Imperf-1cs | Suff — Verb qal imperfect first person common singular · suffixHVqi1cs/Sp3ms
עֲטָרָה (atarah) means 'crown' or 'wreath' and is derived from the root word עָטַר (atar). It can refer to a literal crown, a decorative wreath, or symbolize honor. The term appears in contexts related to idol imagery and materials like silver and gold.
עֲטָרָה n.f. crown, wreath
of idol-image
of silver and gold
fig. of honour
base
H5850 עֲטָרָה crown, wreath
5850 `atarah at-aw-raw'
from 5849; a crown:--crown.
see HEBREW for 05849
עֲטָרָה (a.ta.rah) — crown.
crown, wreath
N-fp — Noun common · feminine plural absoluteHNcfpa
kroun: The word crown in the Old Testament is a translation of five different Hebrew words, and in the New Testament of two Greek words. These express the several meanings, and must be examined to ascertain the same.
1. In Hebrew:
The five Hebrew words are as follows:
(1) qodhqodh, from qadhadh;
(2) zer, from zarar;
(3) nezer, or nezer, both from nazar;
(4) aTarah, from `atar;
(5) kether, from kathar.
(1) Qodhqodh means "the crown of the head," and is also rendered in the King James Version "top of the head," "scalp," "pate." It comes from qadhadh, meaning "to shrivel up," "contract," or bend the body or neck through courtesy. Both the Revised Version (British and American) and the American Standard Revised Version, in De 28:35 and 33:16, translation it "crown" instead of "top" as in the King James Version. Jacob in his prophecy concerning…
Crown
(1.) Denotes the plate of gold in the front of the high priest’s mitre (Ex. 29:6; 39:30). The same Hebrew word so rendered (ne’zer) denotes the diadem worn by Saul in battle (2 Sam. 1:10), and also that which was used at the coronation of Joash (2 Kings 11:12).
(2.) The more general name in Hebrew for a crown is ’atarah, meaning a “circlet.” This is used of crowns and head ornaments of divers kinds, including royal crowns. Such was the crown taken from the king of Ammon by David (2 Sam. 12:30). The crown worn by the Assyrian kings was a high mitre, sometimes adorned with flowers. There are sculptures also representing the crowns worn by the early Egyptian and…
This ornament, which is both ancient and universal, probably originated from the fillets used to prevent the hair from being dishevelled by the wind. Such fillets are still common; they gradually developed into turbans, which by the addition of ornamental or precious materials assumed the dignity of mitres or crowns. Both the ordinary priests and the high priest wore them. The crown was a symbol of royalty, and was worn by kings, (2 Chronicles 23:11) and also by queens. (Esther 2:17) The head-dress of bridegrooms, (Ezekiel 24:17; Isaiah 61:10) Bar. 5:2, and of women, (Isaiah 3:20) a head-dress of great splendor, (Isaiah 28:5) a wreath of flowers, (Proverbs 1:9; 4:9) denote…
There are two distinct Hebrew terms rendered crown. The one represents such headdresses as we should designate coronet, band, miter, tiara, garland, etc. The other is generally applied to the headdresses of kings.
The former was a simple fillet or diadem around the head, variously ornamented. Newly-married persons of both sexes wore crowns on their wedding-day, So 3:11 Eze 16:12.
The crowns of kings were sometimes white fillets, bound round the forehead, the ends falling back on the neck; or were made of gold tissue, adorned with jewels. That of the Jewish high priest was a fillet, or diadem, tied with a ribbon of a hyacinth color, Ex 28:36 39:30. Occasionally the crown was of pure gold, and was worn by kings,
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs