Psalms 13:1 — Word Study
WLCעַד־ אָ֣נָה יְ֭הוָה תִּשְׁכָּחֵ֣נִי נֶ֑צַח עַד־ אָ֓נָה׀ תַּסְתִּ֖יר אֶת־ פָּנֶ֣יךָ מִמֶּֽנִּי׃
BSAFor the choirmasternâtsach A Psalmmizmôwr of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| עַד־ | until | Preposition |
| אָ֣נָה | when? | Particle |
| יְ֭הוָה | O Yahweh | Noun proper |
| תִּשְׁכָּחֵ֣נִי | will you forget me | Verb qal imperfect second person masculine singular, suffix |
| נֶ֑צַח | perpetuity | Noun common, masculine singular absolute |
| עַד־ | until | Preposition |
| אָ֓נָה׀ | when? | Particle |
| תַּסְתִּ֖יר | will you hide | Verb, Hiphil, imperfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| פָּנֶ֣יךָ | face your | Noun common masculine plural construct, suffix |
| מִמֶּֽנִּי׃ | from me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How long, O LORD? Will You forget me forever? How long will You hide Your face from me? |
| KJV | How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me? |
| ASV | How long, O Jehovah? wilt thou forget me for ever? How long wilt thou hide thy face from me? |
| YLT | To the Overseer. — A Psalm of David. Till when, O Jehovah, Dost Thou forget me? — for ever? Till when dost Thou hide Thy face from me? |
| WEB | How long, Yahweh? Will you forget me forever? How long will you hide your face from me? |
| BBE | Will you for ever put me out of your memory, O Lord? will your face for ever be turned away from me? |
Where they part company is the emotional weight of תִּשְׁכָּחֵ֣נִי — see How Translations Differ.
The verse consists of two main questions, each expressing a deep longing for God's presence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH5641
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 — Psalms 13:1
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 — A Lament of Davidgenerated
Psalm 13:1 reflects the deep anguish of David as he questions the LORD about His apparent absence. This psalm captures the human experience of feeling forgotten by God, a theme that resonates throughout the Psalms. David's plea highlights the tension between faith and feelings of abandonment, as he seeks God's face in his distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 6:3 | My soul is deeply distressed. How long, O LORD, how long? |
| 2 | Psalm 35:17 | How long, O Lord, will You look on? Rescue my soul from their ravages, my precious life from these lions. |
| 3 | Psalm 74:1 | Why have You rejected us forever, O God? Why does Your anger smolder against the sheep of Your pasture? |
| 4 | Psalm 80:4 | O LORD God of Hosts, how long will Your anger smolder against the prayers of Your people? |
| 5 | Psalm 85:5 | Will You be angry with us forever? Will You draw out Your anger to all generations? |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — תִּשְׁכָּחֵ֣נִי, tish.ka.Che.nigenerated
The verb שָׁכַח (shakach) means 'to forget' and indicates a state of being overlooked or neglected. In this verse, it is in the second person masculine singular form, addressing God directly and expressing a personal plea for remembrance.
The use of this verb emphasizes the emotional weight of the speaker's situation. It conveys a sense of desperation, as David feels that God has forgotten him entirely, which is compounded by the context of the psalm where he longs for God's presence.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of תִּשְׁכָּחֵ֣נִי as 'will you forget me'.
Sentence Structuregenerated
The verse consists of two main clauses, both beginning with questions directed at the LORD. The first clause asks how long God will forget the speaker, while the second inquires how long God will hide His face.
The structure emphasizes the urgency and repetition of the speaker's distress, with the repeated question 'how long' underscoring the depth of his longing for God's attention.
Septuagint Backgroundgenerated
The Septuagint translates תִּשְׁכָּחֵ֣נִי with the Greek word δαυιδ, which indicates a direct rendering of the Hebrew meaning. This choice reflects the translators' intent to convey the same emotional plea for remembrance.
The use of this Greek term aligns closely with the Hebrew, maintaining the sense of personal lament and the desire for divine acknowledgment.
In plain words — the whole versegenerated
Psalm 13:1 expresses David's feelings of abandonment by God. He asks how long the LORD will forget him and hide His face, revealing his deep distress and longing for God's presence.
Frequently Asked Questionsgenerated
David is expressing his feelings of abandonment and desperation, wondering why God seems distant during his time of need.
The phrase 'hiding His face' indicates a sense of separation from God, suggesting that David feels ignored or overlooked in his struggles.
In this context, forgetting implies a lack of attention or care from God, which can lead to feelings of despair for the speaker.
Many people experience times when they feel distant from God, and this psalm provides a voice for those feelings, reminding us that we can bring our struggles to God in prayer.
Reflection Questionsgenerated
- In what areas of my life do I feel distant from God, and how can I seek His presence?
- How can I express my feelings of abandonment to God in prayer?
- What does it mean to me to know that God hears my cries for help?
- How can I support others who may feel forgotten or abandoned by God?
The early church on this verse — how the Fathers read it
Early Church Fathers reference Psalm 13:1 to discuss themes of divine remembrance and human suffering. Their insights highlight the timeless nature of David's lament.
Whence comes his knowledge that God had forgotten him, does the text say? Since he knew also when he remembered him, and he was wise enough to know what forgetting meant and what remembering.Early Church Fathers on Psalms 13 →
"For Christ is the end of the law to every one that believes." [Romans 10:4] "How long, O Lord,Early Church Fathers on Psalms 13 →
The psalm’s theme, in fact, is clear: it is uttered on the part of David himself when he suffered the effects of the sin with Bathsheba.Early Church Fathers on Psalms 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 13:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow long wilt thou forget me, O Lord? for ever?.... When God does not immediately deliver his people from their enemies, or help them out of an affliction; when he does not discover his love,
Read John Gill on Psalms 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me?
Read Robert Jamieson on Psalms 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 13 The occasion of this Psalm was David’ s deep and long-continued distresses, from which he prays for deliverance. David complaineth to God of his delay to help, , and the enemies’ triumph, . He, praying for preventing grace, ,4 professeth his trust in God, , and boasteth of Divine mercy, . How long wilt thou forget, i.e. neglect or disregard, me? for ever I how long wilt thou withdraw thy favour and assistance?
Read Matthew Poole on Psalms 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 13:1 « To the chief Musician, A Psalm of David. » How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me?Ver. 1. How long wilt thou forget me, O Lord? for ever?] It appeareth that when David penned this psalm (which some think was about the end of Saul’ s persecution, when he was forced to flee into the land of the Philistines, 1 Samuel 27:1) he was under a dreadful desertion, and that for a long while together; hence his many "How longs," and "for ever?" Christ, saith Greenham, was forsaken for a few hours, David for a few months, and Job for a few years. Luther confesseth of himself that after his conversion he lay three days in desperation; and…
Read John Trapp on Psalms 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) How long? . . . for ever?—Comp. Psalms 74:10; Psalms 79:5; Psalms 89:46. The double question in the Authorised Version is unnecessary, though, as M. Renan (Les Langues Sémitiques, 2 § 4) explains, it shows how ill writing the poet has begun on one plan, and finished on another. (Comp. Psalms 9:3.) Translate, “How long wilt thou continue to forget me?”
Read Charles John Ellicott on Psalms 13 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XIII This Psalm contains the sentiments of an afflicted soul that earnestly desires succour from the Lord. The psalmist complains of delay, 1-3; prays for light and comfort, because he finds himself on the brink of death, 3; dreads the revilings of his enemies, 4; anticipates a favourable answer, and promises thanksgiving, 5, 6. NOTES ON PSALM XIII There is nothing particular in the inscription. The Psalm is supposed to have been written during the captivity, and to contain the prayers and supplications of the distressed Israelites, worn out with their long and oppressive bondage. Verse 1. How long wilt thou forget me] The words עד אנה ad anah, to what length, to what time, translated…
Read AdamClarke on Psalms 13 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. A reproachful expostulation in the hour of despair.
Read Cambridge on Psalms 13 →Albert Barnes1798–1870Barnes' Notes on the BibleHow long wilt thou forget me, O Lord? - literally, “until when.” The psalmist breaks out into this cry “in the midst” of his troubles. He had apparently borne them as long as he could.
Read Albert Barnes on Psalms 13 →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
How long, O LORD? Will You forget me forever? How long will You hide Your face from me?
How long, Yahweh? Will you forget me forever? How long will you hide your face from me?
For the choirmaster. A Psalm of David. How long, O LORD? Will You forget me forever? How long will You hide Your face from me?
How long, Lord, will you continue to ignore me? How long will you pay no attention to me?
Tyndale line
How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me?
How long, O Jehovah? wilt thou forget me for ever? How long wilt thou hide thy face from me?
How long, O LORD, wilt thou forget me for ever? how long wilt thou hide thy face from me?
To the chief Musician, A Psalm of David. How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me?
To him that excelleth. A Psalme of Dauid. Howe long wilt thou forget me, O Lord, for euer? howe long wilt thou hide thy face from me?
Strictly literal
How long, Jehovah, wilt thou forget me for ever? how long wilt thou hide thy face from me?
To the Overseer. — A Psalm of David. Till when, O Jehovah, Dost Thou forget me? — for ever? Till when dost Thou hide Thy face from me?
TO THE OVERSEER. A PSALM OF DAVID. Until when, O YHWH, || Do You forget me forever? Until when do You hide Your face from me?
“To the chief musician, a psalm of David.” (13:2) How long, O Lord, wilt thou forget me continually! how long wilt thou hide thy face from me?
How long, Yahweh, will you keep forgetting about me? How long will you hide your face from me?
From the Latin
Unto the end, a psalm for David. The fool hath said in his heart: There is no God, They are corrupt, and are become abominable in their ways: there is none that doth good, no not one.
Simplified
How long, Lord, are you going to forget me? Forever? How long will you turn away from me?
Will you for ever put me out of your memory, O Lord? will your face for ever be turned away from me?
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 it stands, while the Septuagint has fewer words that match directly. The Dead Sea Scrolls fragments contain parts of the verse, indicating that the core message has been preserved across these texts.
עַד־ אָ֣נָה יְ֭הוָה תִּשְׁכָּחֵ֣נִי נֶ֑צַח עַד־ אָ֓נָה׀ תַּסְתִּ֖יר אֶת־ פָּנֶ֣יךָ מִמֶּֽנִּי׃
3 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[למנצח] [מזמור] [לדויד]
3 words of the verse are on this fragment — 3 supplied entire by an editor.
למנצח מזמור לדוד
3 words of the verse are on this fragment. The rest of the verse is not on it.
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 Psalms 13:1
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.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
אָן (an) is an adverb meaning 'where?' or 'whither?'. It can also refer to time, asking 'when?' or 'how long?'. The word is derived from a root meaning to indicate place or time, and it is used in contexts that inquire about location or duration.
אָן adv. where? or whither?
base
H575 אָן where? or whither?
575 'an awn
or manah {aw-naw'}; contracted from 370; where?; hence,
whither?, when?; also hither and thither:--+ any (no)
whither, now, where, whither(-soever).
see HEBREW for 0370
אָן (an) — where?.
1) where?, whither? (of place)
2) when?, until when?, how long? (of time)
HTi — ParticleHTi
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
HVqi2ms/Sp1bs — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp1bs
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
HNcmsa — Noun common · masculine singular absoluteHNcmsa
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
אָן (an) is an adverb meaning 'where?' or 'whither?'. It can also refer to time, asking 'when?' or 'how long?'. The word is derived from a root meaning to indicate place or time, and it is used in contexts that inquire about location or duration.
אָן adv. where? or whither?
base
H575 אָן where? or whither?
575 'an awn
or manah {aw-naw'}; contracted from 370; where?; hence,
whither?, when?; also hither and thither:--+ any (no)
whither, now, where, whither(-soever).
see HEBREW for 0370
אָן (an) — where?.
1) where?, whither? (of place)
2) when?, until when?, how long? (of time)
HTi — ParticleHTi
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
HVhi2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HR/Sp1bs — Preposition · suffixHR/Sp1bs