Job 33:17 — Word Study
WLCלְ֭הָסִיר אָדָ֣ם מַעֲשֶׂ֑ה וְגֵוָ֖ה מִגֶּ֣בֶר יְכַסֶּֽה׃
BSAto turnçûwr [withdraw, cause to depart] a manʼâdâm [the human, Adam] from wrongdoingmaʻăseh [his evil deeds, purpose] and keep himkâçâh▸ [hide, conceal] fromgeber ◂pridegêvâh [arrogance, being lifted up]
| Greek | English | Parsing |
|---|---|---|
| לְ֭הָסִיר | to turn aside | Preposition, verb hiphil infinitive construct common |
| אָדָ֣ם | a person | Noun common, masculine singular absolute |
| מַעֲשֶׂ֑ה | a deed | Noun common, masculine singular absolute |
| וְגֵוָ֖ה | and pride | Conjunction, noun common feminine singular absolute |
| מִגֶּ֣בֶר | from a man | Preposition, noun common masculine singular absolute |
| יְכַסֶּֽה׃ | he will cover | Verb, Piel, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to turn a man from wrongdoing and keep him from pride, |
| KJV | That he may withdraw man from his purpose, and hide pride from man. |
| ASV | That he may withdraw man from his purpose, And hide pride from man; |
| YLT | To turn aside man [from] doing, And pride from man He concealeth. |
| WEB | that he may withdraw man from his purpose, and hide pride from man. |
| BBE | In order that man may be turned from his evil works, and that pride may be taken away from him; |
The translations agree on the core message of God's action to turn a man from wrongdoing and pride.
The structure is straightforward, with a main action followed by details on what the action involves.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּסָה
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 33:17
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 — God's Correction and Guidancegenerated
Job 33:17 describes how God intervenes in a person's life to redirect them from wrongdoing and pride. Elihu emphasizes that God uses various means to guide and protect humanity, illustrating a divine concern for moral integrity. This verse is part of a larger discourse on the ways God communicates with people, particularly in times of distress, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 17:11 | My days have passed; my plans are broken off— even the desires of my heart. |
| 2 | Genesis 20:6 | Then God said to Abimelech in the dream, “Yes, I know that you did this with a clear conscience, and so I have kept you from sinning against Me. That is why I did not let you touch her. |
| 3 | Isaiah 23:9 | The LORD of Hosts planned it, to defile all its glorious beauty, to disgrace all the renowned of the earth. |
| 4 | Hosea 2:6 | Therefore, behold, I will hedge up her path with thorns; I will enclose her with a wall, so she cannot find her way. |
| 5 | Matthew 27:19 | While Pilate was sitting on the judgment seat, his wife sent him this message: “Have nothing to do with that innocent man, for I have suffered terribly in a dream today because of Him.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — לְ֭הָסִיר, Le.ha.sirgenerated
The Hebrew verb סוּר (sur) means to turn aside or remove. It conveys actions of departure, avoidance, or putting something away, often in the context of turning away from sin. This verb appears frequently throughout the Bible, indicating its importance in moral and ethical discussions.
In this verse, it emphasizes God's active role in guiding individuals away from their harmful actions. The parsing as a hiphil infinitive construct suggests that it is something God causes to happen — turning a person away from their wrongdoing.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the essence of God's action to redirect a person.
Sentence Structuregenerated
The main verb governing the verse is לְ֭הָסִיר, to turn aside, which is followed by two clauses: one describing the subject אָדָ֣ם, a man, and another detailing the actions involved — turning from wrongdoing and keeping from pride. The structure emphasizes the sequence of God's actions in relation to humanity.
The sentence is built around the main action of turning aside, with additional details providing context about the nature of the actions being addressed, thus highlighting God's protective intent.
Septuagint Backgroundgenerated
The Septuagint translates לְ֭הָסִיר as ἀποστρέψαι (apostrepsai), which means 'to turn away' or 'to cause to turn back.' This choice aligns closely with the Hebrew meaning but may imply a more definitive action of turning away from a path.
The use of this Greek term suggests a strong emphasis on the act of redirecting, reinforcing the idea of God's active involvement in preventing moral failure.
In plain words — the whole versegenerated
Job 33:17 explains that God turns a person away from wrongdoing and keeps them from pride. This shows God's desire to protect people from harmful behaviors and attitudes, emphasizing His role in guiding humanity toward righteousness.
Frequently Asked Questionsgenerated
This refers to God's intervention in a person's life to help them avoid sinful actions and to guide them toward a more righteous path.
Pride can lead to wrongdoing as it often involves an inflated sense of self-importance that can result in harmful decisions and actions.
God may use dreams, visions, or even the counsel of others to redirect individuals away from harmful paths, as mentioned in the surrounding verses.
Pride can lead to a fall, as it often blinds individuals to their faults and can result in destructive behaviors that harm themselves and others.
Reflection Questionsgenerated
- In what ways have I experienced God's guidance away from wrongdoing in my life?
- How can I be more aware of pride in my own life and actively work to keep it in check?
- What steps can I take to help others avoid paths of wrongdoing?
- How does understanding God's desire to guide us change my view of challenges I face?
The early church on this verse — how the Fathers read it
Early commentators reflect on this verse to discuss God's role in guiding humanity away from sin and pride, emphasizing the importance of humility and moral integrity.
That He may withdraw man from the things that he has done, and may deliver him from pride. For what has man done of himself but sin? And it is written, Pride is the beginning of all sin.Early Church Fathers on Job 33 →
The words “that he may turn them aside from their deeds” means this: by way of those [dreams and visions] God keeps people from shameful actions.Early Church Fathers on Job 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 33:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat he may withdraw a man [from his] purpose,.... Or "work" (m), his wicked work, as the Targum; either which he has begun upon, or which he designed to do.
Read John Gill on Job 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat he may withdraw man from his purpose, and hide pride from man. Purpose - margin, 'work.' So. Job 36:9. So 'business' in a bad sense (1 Samuel 20:19). Elihu alludes to Job's words (Job 17:11).
Read Robert Jamieson on Job 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat he, i.e. God, who was expressed , and designed by this pronoun he both in the foregoing and following verses. From his purpose, i.e. from the execution of his purpose. Heb. from his work, i.e. from his evil work as the Chaldee and LXX. understand it; from sin, which is truly and fitly called man’ s work, because it hath its rise in and from him, and is his own proper work, and very agreeable to his nature in his present corrupt estate; as, on the contrary, all the good that is in man is God’ s proper and peculiar work, and is generally ascribed to him in Scripture. So this is noted as the design of God’ s giving man this warning, to keep him from executing that evil work which possibly…
Read Matthew Poole on Job 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 33:17 That he may withdraw man [from his] purpose, and hide pride from man.Ver. 17. That he may withdraw man from his purpose] Or, rather, practice. Heb. work, that is, evil work, called a man’ s own work, Hebrews 4:10; for when we do evil we work de nostro, et secundum hominem, 1 Corinthians 3:3, as when the devil speaketh a lie he speaketh of his own, John 8:44. Now from such bad work God taketb men off, by dreams sometimes, as he did Abimelech, Genesis 20:3, and Laban, Genesis 31:24 but more frequently by corrections of instruction, which are the way of life, Proverbs 6:23 : Christianornm Theologia, as Luther calleth it; Virtutum officina, as Ambrose; Bonorum omnium thesaurus, as…
Read John Trapp on Job 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) From his purpose.—Rather, That He may witharaw man from carrying out his evil actions, and may remove that pride from man which he secretly cherishes. This is the main point of Elihu’s teaching: that the purposes of God are disciplinary, to keep man from the sin which otherwise he would be prone to commit. In this way Job might have been a righteous man, and yet be justly chastened lest he should prove unrighteous.
Read Charles John Ellicott on Job 33 →CambridgeThe Cambridge Bible for Schools and Colleges13–28. When Elihu gives the general answer to Job’s charges against God that “God is greater than man” he means that the moral loftiness of God’s nature made it impossible that He should act in the arbitrary, hostile manner charged against Him by Job (comp. ch. Job 36:5). It was but another form of the same charge of arbitrary hostility to man when Job affirmed that God was deaf to all appeal and refused to speak to man; comp. ch. Job 19:7, Job 30:20, and often. To this general form of the charge Elihu directs his attention and replies that God speaks to man in many ways, though He may not answer when challenged as Job had challenged Him; comp. ch. Job 35:14. He speaks to man in ways…
Read Cambridge on Job 33 →Albert Barnes1798–1870Barnes' Notes on the BibleThat he may withdraw man from his purpose - Margin, “work.” The sense is plain. God designs to warn him of the consequences of executing a plan of iniquity.
Read Albert Barnes on Job 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Purpose — îòùׂ ?ä, deed; used, like the Latin facinus, in the sense of evil deed. Of the two words employed for man, the second, geber, expresses might, and thus forms an antithesis.
Read Daniel Denison Whedon on Job 33 →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
to turn a man from wrongdoing and keep him from pride,
that he may withdraw man from his purpose, and hide pride from man.
to turn a man from wrongdoing and keep him from pride,
to turn a person from his sin, and to cover a person’s pride.
Tyndale line
That he may withdraw man from his purpose, and hide pride from man.
That he may withdraw man from his purpose, And hide pride from man;
That he may withdraw man from his purpose, and hide pride from man;
That he may withdraw man from his purpose, and hide pride from man.
That he might cause man to turne away from his enterprise, and that he might hide the pride of man,
Strictly literal
That he may withdraw man [from his] work, and hide pride from man.
To turn aside man [from] doing, And pride from man He concealeth.
To turn aside man [from] doing, || And He conceals pride from man.
To remove the son of earth [from his intended] deed and he covereth up pride from man;
in order to pull man back from his sinful purposes, and keep pride from him.
From the Latin
That he may withdraw a man from the things he is doing, and may deliver him from pride.
Simplified
to turn them away from doing wrong and to stop them from becoming proud.
In order that man may be turned from his evil works, and that pride may be taken away from him;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as לְ֭הָסִיר אָדָ֣ם מַעֲשֶׂ֑ה וְגֵוָ֖ה מִגֶּ֣בֶר יְכַסֶּֽה׃, while the Septuagint closely matches with five of the six words. This indicates a strong agreement between the two texts, affirming the consistency of the message across traditions.
לְ֭הָסִיר אָדָ֣ם מַעֲשֶׂ֑ה וְגֵוָ֖ה מִגֶּ֣בֶר יְכַסֶּֽה׃
5 of the 6 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 33:17
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.
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
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.
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
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
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
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
N-ms — Noun common · masculine singular absoluteHNcmsa
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
N-ms — Noun common · masculine singular absoluteHNcmsa
ded: Used in its ordinary modern sense in EV. In the Old Testament it is used to translates five Hebrew words: gemylah, literally, "recompense" (Isa 59:18); dabhar, literally, "word," "thing" (2Ch 35:27 the King James Version, the Revised Version (British and American) "acts"; Es 1:17,18; Jer 5:28); ma`aseh (Ge 20:9; 44:15; Ezr 9:13); `alilah (1Ch 16:8 the King James Version, the Revised Version (British and American) "doings"; Ps 105:1 the King James Version…
→ To land Jer 32:12,14; 44
→ See LAND
גֵּוָה (gevah) refers to pride or arrogance, indicating a sense of exaltation or lifting up. It is associated with the concept of pride in both Hebrew and its Aramaic equivalent. The entries consistently highlight its meaning related to pride and lifting up, with no significant disagreements among the lexicons.
גֵּוָה n.f. pride
pride
lifting up
base
H1466 גֵּוָה
1466 gevah gay-vaw'
the same as 1465; exaltation; (figuratively)
arrogance:--lifting up, pride.
see HEBREW for 01465
גֵּוָה (ge.vah) — pride.
pride, a lifting up
Aramaic equivalent: ge.vah (גֵּוָה "pride" H1467)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
→ General scriptures concerning Ex 18:10,11; Le 26:19; De 8:11-14,17-20; Jud 9:14,15; 1Sa 2:3-5; 1Ki 20:11; 2Ki 14:9,10; 2Ch 25:18,19; Job 11:12; 12:2,3; 13:2,5; 15:1-13; 18:3; 21:31,32; 32:9-13; 37:24; Ps 9:20; 10:2-6,11; 12:4; 18:27; 31:23; 49:11; 52:7; 73:6,8,9; 75:4-6; 101:5; 119:21,69,70,78; 138:6;
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms