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Job 32:21 — Word Study

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WLCאַל־ נָ֭א אֶשָּׂ֣א פְנֵי־ אִ֑ישׁ וְאֶל־ אָ֝דָ֗ם לֹ֣א אֲכַנֶּֽה׃

BSAI will be partialnâsâʼ [not show favor to, respect, biased, prejudiced] to noʼal oneʼîysh nor willlôʼ I flatterkânâh [refuse to, not, give flattering titles to, praise excessively] any manʼâdâm [person, individual]

Word
Listen & take awayJob 32
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 21 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration ('a.kha.Neh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Job 32:21quick helps
In a sentenceJob declares he will not show favoritism or flatter anyone.
Who is speakingJob, expressing his commitment to impartiality.
Where we areIn a discourse about justice and honesty.
The hard wordאֲכַנֶּֽה
Take awayJob insists on honesty without bias or flattery.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbנָשָׂא The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 32:21

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 Declaration of Impartialitygenerated

19Behold, my belly is like unvented wine; it is about to burst like a new wineskin.
20I must speak and find relief; I must open my lips and respond.
21I will be partial to no one, nor will I flatter any man.
22For I do not know how to flatter, or my Maker would remove me in an instant.

Job 32:21 is a part of Job's response to his friends, where he emphasizes the importance of speaking truthfully without bias. He acknowledges the pressure to conform to expectations but asserts his commitment to honesty in his judgments. This statement reflects Job's integrity as he navigates the complexities of his situation.


Cross References

ReferenceText (BSB)
1Job 13:8Would you show Him partiality or argue in His defense?
2Job 34:19who is not partial to princes and does not favor rich over poor? For they are all the work of His hands.
3Leviticus 19:15You must not pervert justice; you must not show partiality to the poor or favoritism to the rich; you are to judge your neighbor fairly.
4Deuteronomy 1:17Show no partiality in judging; hear both small and great alike. Do not be intimidated by anyone, for judgment belongs to God. And bring to me any case too difficult for you, and I will hear it.”
5Deuteronomy 16:19Do not deny justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.

The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to


The Key Word אֲכַנֶּֽה, 'a.kha.Nehgenerated

The verb כָּנָה (kanah) means to flatter, often implying an insincere or excessive praise. It is used here in the Piel form, indicating an active role in flattering others, which Job explicitly rejects.

Job's choice of words emphasizes his refusal to engage in flattery, suggesting a deep commitment to truthfulness and integrity in his speech. This aligns with the broader themes of justice and righteousness found throughout the Book of Job.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which uses flatter to translate אֲכַנֶּֽה.


Sentence Structuregenerated

The verse contains two main clauses, with the finite verbs אֶשָּׂ֣א ('e.Sa) and אֲכַנֶּֽה ('a.kha.Neh) governing the actions Job will not take. The structure emphasizes Job's commitment to impartiality and honesty.

The Hebrew word order places emphasis on the negative particles אַל (al) and לֹא (lo'), highlighting Job's strong refusal to show favoritism or flatter anyone.


Septuagint Backgroundgenerated

In the Septuagint, the Hebrew phrases are rendered using the Greek word αἰσξυνθῶ, which conveys a sense of shame or dishonor. This choice suggests a deeper moral implication, indicating that flattery is not only disallowed but also shameful.

The translation reflects an interpretation that emphasizes the ethical dimension of Job's statement, aligning with the moral teachings found throughout the wisdom literature.


In plain words — the whole versegenerated

Job 32:21 expresses Job's firm stance against favoritism and flattery. He declares that he will not show partiality to anyone nor give excessive praise, highlighting the importance of honesty and integrity in his words.


Frequently Asked Questionsgenerated

What does Job mean by not flattering anyone?

Job is emphasizing his commitment to speak truthfully without resorting to insincere praise or favoritism, which aligns with the values of justice and integrity.

Why is impartiality important in Job's context?

Impartiality is crucial for Job as he navigates the judgments and opinions of his friends, ensuring that he remains true to his beliefs and experiences without bias.

How does this verse relate to the overall message of Job?

This verse underscores the theme of integrity in the face of suffering and the importance of honest discourse, which is central to Job's struggle throughout the book.

What can we learn from Job's refusal to flatter?

Job's refusal to flatter teaches the value of honesty and the importance of maintaining integrity in our interactions with others, regardless of external pressures.


Reflection Questionsgenerated

  1. In what situations have I felt pressure to flatter or show favoritism? How can I respond with integrity?
  2. How does Job's commitment to honesty inspire me in my own conversations?
  3. What are practical ways I can ensure my words reflect truth and fairness?
  4. How can I encourage others to speak truthfully and avoid flattery in our discussions?

The early church on this verse — how the Fathers read it

The early commentary from Gregory the Dialogist emphasizes the importance of impartiality in judgment, arguing from this verse to illustrate the need for honesty in our dealings with others.

Gregory the DialogistMorals on the Book of Job, Book XXIII c. 540–604
I will not accept the person of man, I will not equal God to man; for I know not how long I shall continue, or whether after a while my Maker may take me away.
Early Church Fathers on Job 32 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Job 32:21 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Let me not, I pray you, accept any man's person,.... Neither the person of Job, because of his poverty and affliction, indulging too much to pity and commiseration, and affecting to get a good name

Read John Gill on Job 32 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man. 'May I never accept,' etc.

Read Robert Jamieson on Job 32 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Do not expect that I should out of fear or respect to any of you speak partially, but bear with my free and plain dealing with you all. As I shall not censure and reproach Job as a hypocrite or profane person, which you have done; so neither shall I flatter him, but faithfully reprove him for his exorbitant speeches of God.

Read Matthew Poole on Job 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Job 32:21 Let me not, I pray you, accept any man’ s person, neither let me give flattering titles unto man. Ver. 21. Let me not, I pray you, accept any man’ s person] q.d. This leave you must give me, or at least wise I must take it, since my life lieth upon it to be impartial and plain dealing, laying the blame where it lights, and sparing the pains of pleasing and parasitical poems of oratorical and rhetorical insinuations. Nihil loquar ad gratiam, &c. I shall know no man after the flesh in this business, nor look on any face. If Job found this fault with his other three friends, Job 13:7, he shall have no cause so to do with me; but, as a right moderator, I will hear arguments speak, and…

Read John Trapp on Job 32 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 21. Let me not - accept any man's person] I will speak the truth without fear or favour. Neither let me give flattering titles] I will not give epithets to any man that are not descriptive of his true state. I will not beguile him by telling him he is what he is not. אכנה acanneh, from כנה canah, is generally supposed to signify to surname, to put a name to or upon a name, as the French word surnom implies. It means to give proud titles to persons who are worthless. It is well known that the Arabs make court to their superiors by carefully avoiding to address them by their proper names, instead of which they salute them with some title or epithet expressive of respect. - SCOTT. See…

Read AdamClarke on Job 32 →
CambridgeThe Cambridge Bible for Schools and Colleges

21. neither let me give] Rather, neither will I give flattery. The words express the speaker’s resolution to be sincere and fearless, to have regard to the question itself solely, and not to allow himself to be influenced by respect to the persons interested in it. Elihu does not refer here to impartiality between Job and the three friends. There is no allusion to the friends. He speaks generally, saying that he will have respect to truth only; comp. the language, ch. Job 33:3, Job 34:2-4. Coverdale goes far enough when he renders: “no man wil I spare.” Hitzig oversteps the line when he says that Elihu “intimates his intention of being rude to Job.”

Read Cambridge on Job 32 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Let me not, I pray you - This is not to be regarded as an address to them, or a prayer to God, but as an expression of his determination.

Read Albert Barnes on Job 32 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

21. Accept any man’s person. — See note Job 13:8. Young as he is, Elihu will regard no one, but strive to be impartial.

Read Daniel Denison Whedon on Job 32 →

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

BSBBerean Standard Bible2020

I will be partial to no one, nor will I flatter any man.

WEBWorld English Bible2000

Please don’t let me respect any man’s person, neither will I give flattering titles to any man.

MSBMajority Standard Bible2022

I will be partial to no one, nor will I flatter any man.

NETBNew English Translation2006

I will not show partiality to anyone, nor will I confer a title on any man.

Tyndale line

KJVKing James Version1611

Let me not, I pray you, accept any man’s person, neither let me give flattering titles unto man.

ASVAmerican Standard Version1901

Let me not, I pray you, respect any man’s person; Neither will I give flattering titles unto any man.

RVARevised Version, American1894

Let me not, I pray you, respect any man’s person; neither will I give flattering titles unto any man.

NWBWebster's Bible1833

Let me not, I pray you, accept any man's person, neither let me give flattering titles to man.

GNVGeneva Bible1599

I will not now accept the person of man, neyther will I giue titles to man.

Strictly literal

DBYDarby Translation1890

Let me not, I pray you, accept any man's person; neither will I give flattery to man.

YLTYoung's Literal Translation1862

Let me not, I pray you, accept the face of any, Nor unto man give flattering titles,

LSVLiteral Standard Version2020

Please do not let me accept the face of any, || Nor give flattering titles to man,

ILTInterlinear Literal Translation2000

On no account will I show undue favor to any man, and to no son of earth will I give flattering titles.

ULBUnlocked Literal Bible2017

I will not show favoritism; neither will I give honorific titles to any man.

From the Latin

DRADouay-Rheims (Challoner)1899

I will not accept the person of man, and I will not level God with man.

Simplified

FBVFree Bible Version2020

I will not take sides, and I'm not going to flatter anyone.

BBEBible in Basic English1949

Let me not give respect to any man, or give names of honour to any living.

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.

clauseadverbialאַלnotadverbialנָ֭אpleaseverbאֶשָּׂ֣אlet.me.lift.upnoun phrase · objectפְנֵי[the].faceאִ֑ישׁof.anyoneוְandclauseprepositional phrase · prepositionalאֶלtoאָ֝דָ֗םanyoneadverbialלֹ֣אnotverbאֲכַנֶּֽהI.will.give.a.title

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 show some agreement, with five of the nine words matched. However, the Septuagint's word order and articles differ significantly from the Hebrew text, indicating a distinct interpretive approach.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

אַל־ נָ֭א אֶשָּׂ֣א פְנֵי־ אִ֑ישׁ וְאֶל־ אָ֝דָ֗ם לֹ֣א אֲכַנֶּֽה׃

Septuagintthe Greek the translators chose, word by word
אַל־οὐפְנֵי־αἰσξυνθῶאָ֝דָ֗םβροτὸνלֹ֣אοὐאֲכַנֶּֽה׃ἐντραπῶ

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.

Job 32:21אַלmay notmay notאַלנָאpleasepleaseנָאנָשָׂאI lift upI lift upנָשָׂאפָּנֶה[the] face [the] face ofפָּנֶהאִישׁanyoneanyoneאִישׁאֶלand toand toאֶלאָדָםanyoneanyoneאָדָםלֹאnotnotלֹאכָּנָהI will use I will use flatכָּנָהפָּנָהCorner (GaCorner (Gate)פָּנָהאָדֹםto reddento reddenאָדֹםלֹאnotnotלֹאאֵבfruitfruitאֵבאָבַדto perishto perishאָבַדאֱנוֹשׁhumanhumanאֱנוֹשׁאִשָּׁהwomanwomanאִשָּׁהחָתַתto to be dto to be dismayחָתַתיָרֵאto fearto fearיָרֵאחֵןfavorfavorחֵןעַתָּ֫הnownowעַתָּ֫הכְּלִמָּהshameshameכְּלִמָּהמָשָׁלproverbproverbמָשָׁלסָתַרto hideto hideסָתַרנוּסto fleeto fleeנוּסרֵעַneighborneighborרֵעַפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫ה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Job 32:21

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.

may not please I lift up [the] face of anyone and to anyone not I will use flattery
אַל־'al- may not H408 Particle
724× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition

base

Brown-Driver-Briggs glosses

H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition

Strong's Hebrew Dictionary

408 'al al

a negative particle (akin to 3808); not (the qualified

negation, used as a deprecative); once (Job 24:25) as a noun,

nothing:--nay, neither, + never, no ,nor, not, nothing

(worth), rather than.

see HEBREW for 03808

Translators Brief Hebrew Lexicon

אַל (al) — not.

1) not, no, nor, neither, nothing (as wish or preference)

1a) do not, let not (with a verb)

1b) let there not be (with a verb understood)

1c) not, no (with substantive)

1d) nothing (as substantive)

Aramaic equivalent: al (אַל "not" H0409)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
may not please I lift up [the] face of anyone and to anyone not I will use flattery
נָ֭אna' please H4994 Particle
404× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word 'nâ'' is used to express a polite request, like 'please' or 'I pray', and is often added to verbs to make them more polite. In the Bible, it appears in passages like Ezra's reading of the law to the people.
Tyndale gloss
please
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)

base

Brown-Driver-Briggs glosses

H4994 נָא I (we) pray, now (enclitic)

Strong's Hebrew Dictionary

4994 na' naw

a primitive particle of incitement and entreaty, which may

usually be rendered: "I pray," "now," or "then"; added mostly

to verbs (in the Imperative or Future), or to interjections,

occasionally to an adverb or conjunction:--I beseech (pray)

thee (you), go to, now, oh.

Translators Brief Hebrew Lexicon

נָא (na) — please.

1) I (we) pray, now, please

1a) used in entreaty or exhortation

Morphologythe parsing behind the code
Berean parsing
HTj — Particle
HTj
may not please I lift up [the] face of anyone and to anyone not I will use flattery
אֶשָּׂ֣א'e.Sa' I lift up H5375 Verb · Qal · infinitive construct first person common singular
656× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to lift or raise something, and it's used in many ways, like lifting a burden or raising someone's status. It appears in books like Genesis and Isaiah, often talking about God lifting people up. It's about supporting or carrying something or someone.
Amplified meaning
not show favor to, respect, biased, prejudiced
Tyndale gloss
to lift: raise
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-1cs — Verb · Qal · infinitive construct first person common singular
HVqc1cs
may not please I lift up [the] face of anyone and to anyone not I will use flattery
פְנֵי־fe.nei- [the] face of H6440 Noun common · masculine plural construct
2,127× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means face or presence, like being in front of someone or something. It's used in many contexts, like in Genesis, Exodus, and Psalms, to describe interactions and relationships.
Tyndale gloss
face
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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)

Read the full entry →
Translators Brief Hebrew Lexicon

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…

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HNcmpc — Noun common · masculine plural construct
HNcmpc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…

The company it keepswords that stand beside it more often than chance
may not please I lift up [the] face of anyone and to anyone not I will use flattery
אִ֑ישׁ'Ish anyone H376 Noun common · masculine singular absolute
1,664× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Tyndale gloss
man
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

אִישׁ 2166 n.m. man (= vir)

base

Brown-Driver-Briggs glosses

H376 אִישׁ man (= vir)

Strong's Hebrew Dictionary

376 'iysh eesh

contracted for 582 (or perhaps rather from an unused root

meaning to be extant); a man as an individual or a male

person; often used as an adjunct to a more definite term (and

in such cases frequently not expressed in

translation):--also, another, any (man), a certain, +

champion, consent, each, every (one), fellow, (foot-,

husband-)man, (good-, great, mighty) man, he, high (degree),

him (that is), husband, man(-kind), + none, one, people,

person, + steward, what (man) soever, whoso(-ever), worthy.

Compare 802.

see HEBREW for 0582

see HEBREW for 0802

Translators Brief Hebrew Lexicon

אִישׁ (ish) — man.

: man

1) man

1a) man, male (in contrast to woman, female)

1b) husband

1c) human being, person (in contrast to God)

1d) servant

1e) mankind

1f) champion

1g) great man

2) whosoever

3) each (adjective)

אִישׁ (ish) — man: husband.

: husband

1) man

1a) man, male (in contrast to woman, female)

1b) husband

1c) human being, person (in contrast to God)

1d) servant

1e) mankind

1f) champion

1g) great man

2) whosoever

3) each (adjective)

אִישׁ (ish) — man: anyone.

: anyone/someone

1) man

1a) man, male (in contrast to woman, female)

1b) husband

1c) human being, person (in contrast to God)

1d) servant

1e) mankind

1f) champion

1g) great man

2) whosoever

3) each (adjective)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
The company it keepswords that stand beside it more often than chance
may not please I lift up [the] face of anyone and to anyone not I will use flattery
וְאֶל־ve.'el- and to H413 Conjunction · preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HC/R — Conjunction · preposition
HC/R
may not please I lift up [the] face of anyone and to anyone not I will use flattery
אָ֝דָ֗ם'a.Dam anyone H120 Noun common · masculine singular absolute
551× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Adam was the first human, created by God and mentioned in Genesis 2:19, who married Eve and had sons including Cain, Abel, and Seth.
Amplified meaning
person, individual
Tyndale gloss
the man (Adam)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָדָם 560 n.m. Gn 1:27 man, mankind

a man = human being

coll. man, mankind

n.pr.m. Adam, first man (without art.)

n.pr.loc. city in Jordan valley (as built?)

base

Brown-Driver-Briggs glosses

H120 אָדָם man, mankind . a man = human being

. coll. man, mankind

Strong's Hebrew Dictionary

120 'adam aw-dawm'

from 119; ruddy i.e. a human being (an individual or the

species, mankind, etc.):--X another, + hypocrite, + common

sort, X low, man (mean, of low degree), person.

see HEBREW for 0119

Translators Brief Hebrew Lexicon

אָדָם (a.dam) — man.

1) man, mankind

1a) man, human being

1b) man, mankind (much more frequently intended sense in OT)

1c) Adam, first man

1d) city in Jordan valley

אָדָם (a.dam) — the man (Adam).

The first named man living at the time before the Flood, first mentioned at Gen.2.19;

married to Eve (H2332);

father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;

Another spelling of a.dam (אָדָם "Adam" H0121)

man, human being

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
may not please I lift up [the] face of anyone and to anyone not I will use flattery
לֹ֣אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
may not please I lift up [the] face of anyone and to anyone not I will use flattery
אֲכַנֶּֽה׃'a.kha.Neh I will use flattery H3655 Verb · Piel · imperfect first person common singular
4× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to give a flattering title or surname, often used to praise someone excessively. It appears in books like Isaiah and Job, where it is used to describe false praise. It is often translated as 'give flattering titles' in English Bibles.
Amplified meaning
refuse to, not, give flattering titles to, praise excessively
Tyndale gloss
to flatter
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כָּנָה (kanah) is a Hebrew verb meaning to give a title or surname, often with a connotation of flattery. It is primarily used in the Piel form, indicating the act of addressing someone by an additional name or epithet. The entries suggest a focus on the act of eulogizing or flattering through titles.

Brown-Driver-Briggs Hebrew Lexicon (full)

[כָּנָה] vb. Pi. betitle, title, give an epithet or cognomen

Pi. I have called thee by thy name, given thee a title

Pu. he is betitled

base

Brown-Driver-Briggs glosses

H3655 [כָּנָה] Pi. betitle, title, give an epithet or cognomen

Strong's Hebrew Dictionary

3655 kanah kaw-naw'

a primitive root; to address by an additional name; hence, to

eulogize:--give flattering titles, surname (himself).

Translators Brief Hebrew Lexicon

כָּנָה (ka.nah) — to flatter.

1) to title, surname, be surnamed, give an epithet or cognomen, give a flattering title

1a) (Piel) to call by name, give a title, betitle

Morphologythe parsing behind the code
Berean parsing
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singular
HVpi1cs
Bible dictionarieson the English sense
Nave's Topical Bible

→ General scriptures concerning Job 17:5; 32:21,22; Ps 5:8,9; 12:2,3; 36:2; 49:13,18; 78:36; Pr 5:3; 6:24; 7:5,21; 14:20; 19:4,6; 20:19; 22:16; 24:24; 25:26; 26:28; 27:21; 28:23; 29:5; Da 11:21,34; Lu 6:26; Ga 1:10; 1Th 2:4-6; Jude 1:16

→ INSTANCE OF

By Jacob Ge 33:10

By Gideon Jud 8:1-3

Torrey's New Topical Textbook

- Saints should not used

Job 32:21,22

- Ministers should not use

1Th 2:5

- THE WICKED USE, TO

. Others

Ps 5:9; 12:2

. Themselves

Ps 36:2

- HYPOCRITES USE, TO

. God

Ps 78:36

. Those in authority

Da 11:34

- False prophets and teachers use

Eze 12:24; Ro 16:18

- Wisdom, a preservative against

Pr 4:5

- Worldly advantage obtained by

Da 11:21,22

- Seldom gains respect

The company it keepswords that stand beside it more often than chance
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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