Psalms 30:7 — Word Study
WLCיְֽהוָ֗ה בִּרְצוֹנְךָ֮ הֶעֱמַ֪דְתָּה לְֽהַרְרִ֫י עֹ֥ז הִסְתַּ֥רְתָּ פָנֶ֗יךָ הָיִ֥יתִי נִבְהָֽל׃
BSAIʼănîy to sayʼâmar prosperityshelev△ notbal to shakemôwṭ foreverʻôwlâm
| Greek | English | Parsing |
|---|---|---|
| יְֽהוָ֗ה | O Yahweh | Noun proper |
| בִּרְצוֹנְךָ֮ | in favor your | Preposition, noun common masculine singular construct, suffix |
| הֶעֱמַ֪דְתָּה | you made stand | Verb, Hiphil, perfect second person masculine singular |
| לְֽהַרְרִ֫י | to mountain my | Preposition, noun common masculine singular construct, suffix |
| עֹ֥ז | strength | Noun common, masculine singular absolute |
| הִסְתַּ֥רְתָּ | you hid | Verb, Hiphil, perfect second person masculine singular |
| פָנֶ֗יךָ | face your | Noun common masculine plural construct, suffix |
| הָיִ֥יתִי | I was | Verb, Qal, perfect first person common singular |
| נִבְהָֽל׃ | disturbed | Verb, Niphal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD, You favored me; You made my mountain stand strong. When You hid Your face, I was dismayed. |
| KJV | LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled. |
| ASV | Thou, Jehovah, of thy favor hadst made my mountain to stand strong: Thou didst hide thy face; I was troubled. |
| YLT | O Jehovah, in Thy good pleasure, Thou hast caused strength to remain for my mountain,' Thou hast hidden Thy face — I have been troubled. |
| WEB | You, Yahweh, when you favored me, made my mountain stand strong; but when you hid your face, I was troubled. |
| BBE | Lord, by your grace you have kept my mountain strong: when your face was turned from me I was troubled. |
The translations generally agree on the themes of divine favor and emotional distress.
The verse consists of a main clause followed by a subordinate clause, illustrating the relationship between God's favor and the psalmist's emotional state.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלוּ
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 30:7
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 Song of Thanksgivinggenerated
Psalm 30:7 is part of a psalm that celebrates God's deliverance and favor. The psalmist reflects on a time of distress, contrasting it with the strength received from God. This passage highlights the relationship between divine favor and personal strength, emphasizing the importance of God's presence in times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 30:5 | For His anger is fleeting, but His favor lasts a lifetime. Weeping may stay the night, but joy comes in the morning. |
| 2 | Psalm 5:12 | For surely You, O LORD, bless the righteous; You surround them with the shield of Your favor. |
| 3 | Psalm 18:35–36 | You have given me Your shield of salvation; Your right hand upholds me, and Your gentleness exalts me. |
| 4 | Psalm 44:3 | For it was not by their sword that they took the land; their arm did not bring them victory. It was by Your right hand, Your arm, and the light of Your face, because You favored them. |
| 5 | Psalm 89:17 | For You are the glory of their strength, and by Your favor our horn is exalted. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יְהוָ֗ה, Yah.wehgenerated
The name יְהוָ֗ה (Yahweh) signifies the self-existent or eternal nature of God. It is a proper name used throughout the Old Testament to denote the God of Israel, reflecting His covenant relationship with His people.
This name is often associated with God's revelation to Moses and is used in contexts that emphasize His enduring presence and faithfulness. The psalmist's invocation of יְהוָ֗ה establishes a personal connection with God, underscoring His role as a source of strength.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree, using terms that reflect God's favor and strength.
Sentence Structuregenerated
The verse contains two main clauses: the first expresses gratitude for God's favor and strength, while the second describes the psalmist's feelings of dismay when God's face is hidden. The structure emphasizes the contrast between divine support and personal turmoil.
The finite verb הֶעֱמַ֪דְתָּה (you made stand) governs the first clause, while הִסְתַּ֥רְתָּ (you hid) governs the second, illustrating the psalmist's reliance on God's presence.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֗ה as δὲ, indicating a different syntactical approach. This choice reflects a broader interpretation of the text, aligning with the Greek-speaking audience's understanding.
The Greek rendering of the verbs also shows a shift in emphasis, potentially highlighting the psalmist's emotional state in relation to God's actions.
In plain words — the whole versegenerated
Psalm 30:7 expresses the psalmist's gratitude to the LORD for His favor and strength. The psalmist acknowledges that when God hides His face, he feels dismayed. This highlights the importance of God's presence in providing strength during difficult times.
Frequently Asked Questionsgenerated
To be favored by the LORD means to receive His grace and goodwill, indicating a special relationship where God provides strength and support.
When God hides His face, the psalmist feels dismayed, indicating that God's presence is crucial for his emotional and spiritual well-being.
The mountain symbolizes strength and stability, representing the psalmist's secure position when supported by God.
This verse encourages us to reflect on times when we felt God's presence and strength, as well as moments of distress when we felt distant from Him.
Reflection Questionsgenerated
- In what ways have I experienced God's favor in my life?
- How do I respond when I feel distant from God?
- What does the concept of strength mean to me in my faith journey?
- How can I support others who may feel dismayed or troubled?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing the nature of God's favor and the significance of His presence in times of trouble.
They who are engaged in the examination of the reason for virtues have said that some of the virtues spring from contemplation and some are noncontemplative … beauty and strength are noncontemplative virtues since they follow from the…Early Church Fathers on Psalms 30 →
God is said to turn away his face when in times of troubles he permits us to be delivered up to trials, in order that the strength of him who is struggling may be known.… We pray always for the face of God to shine on us,Early Church Fathers on Psalms 30 →
"O Lord, in Your will You have afforded strength unto my beauty" [Psalms 30:7].Early Church Fathers on Psalms 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 30:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLord, by thy favour thou hast made my mountain to stand strong,.... The psalmist found himself mistaken, and acknowledges it; that as it was not owing to his own merit that he enjoyed the prosperity
Read John Gill on Psalms 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled.
Read Robert Jamieson on Psalms 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hast made my mountain to stand strong; thou hast so firmly settled me in my kingdom; which he calls his mountain, partly because kingdoms are usually called mountains in prophetical writings, as ,4 Isaiah 2:2 ,35,44,45; and partly with respect to Mount Zion, where he built his royal palace, the dedication whereof is mentioned in the title of the Psalm. Thou didst hide thy face, i.e. withdraw thy favour and help, and I was quickly brought into such distresses of body, and anxiety of mind, that I saw the vanity of all my carnal confidences.
Read Matthew Poole on Psalms 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 30:7 LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, [and] I was troubled.Ver. 7. Lord, by thy favour thou hast made my mountain, &c]. Yea, but there is no mountain so strong that may not be moved, if not removed with an earthquake. Is it not as easy with God to blast an oak as trample a mushroom? And what though God in his favour had settled strength to David’ s mountain? what though he had constituted and established it sure as Mount Zion (for there was David’ s arx, et aula regia) which cannot be removed, but abideth for ever? Psalms 125:1; yet, by a turn of his countenance only, God can soon dissweeten all in his enjoyments, and plunge…
Read John Trapp on Psalms 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Lord, by thy favour—i.e., and all the while thou (not my own strength) hadst made me secure. The margin gives the literal rendering, but the reading varies between the text “to my mountain,” “to my honour” (LXX., Vulg., and Syriac), and “on mountains,” the last involving the supply of the pronoun “me.” The sense, however, is the same, and is obvious. The mountain of strength, perhaps mountain fortress, is an image of secure retreat. Doubtless Mount Zion was in the poet’s thought. Thou didst . . .—The fluctuation of feeling is well shown by the rapid succession of clauses without any connecting conjunctions.
Read Charles John Ellicott on Psalms 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Thou didst hide thy face] Thou didst show thyself displeased with me for my pride and forgetfulness of thee: and then I found how vainly I had trusted in an arm of flesh.
Read AdamClarke on Psalms 30 →CambridgeThe Cambridge Bible for Schools and Colleges7. R.V., Thou, Lord, of thy favour hadst made my mountain to stand strong; lit. hadst established strength for my mountain. Zion, strong by position and art, may be thought of, partly in itself, partly as an emblem of the Davidic kingdom. Fortress and kingdom alike derived their real strength from Jehovah. Cp. 1 Kings 15:4; 2 Chronicles 9:8. But the reading is doubtful. The LXX, Vulg., and Syr. represent, hadst established strength for my majesty. The Targum, which rarely departs from the Massoretic Text, gives hadst made me stand upon strong mountains; a figure for security. Cp. Psalms 18:33; Psalms 27:5. thou didst hide thy face] Withdrawing the light of thy favour. Then I was troubled…
Read Cambridge on Psalms 30 →Albert Barnes1798–1870Barnes' Notes on the BibleLord, by thy favor thou hast made my mountain to stand strong - Margin: “settled strength for my mountain.” This refers, I apprehend, to his former state of mind; to his confidence in that which
Read Albert Barnes on Psalms 30 →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
O LORD, You favored me; You made my mountain stand strong. When You hid Your face, I was dismayed.
You, Yahweh, when you favored me, made my mountain stand strong; but when you hid your face, I was troubled.
O LORD, You favored me; You made my mountain stand strong. When You hid Your face, I was dismayed.
O Lord, in your good favor you made me secure. Then you rejected me and I was terrified.
Tyndale line
LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled.
Thou, Jehovah, of thy favor hadst made my mountain to stand strong: Thou didst hide thy face; I was troubled.
Thou, LORD, of thy favour hadst made my mountain to stand strong: thou didst hide thy face; I was troubled.
LORD, by thy favor thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled.
For thou Lord of thy goodnes hadest made my mountaine to stande strong: but thou didest hide thy face, and I was troubled.
Strictly literal
Jehovah, by thy favour thou hadst made my mountain to stand strong: thou didst hide thy face; I was troubled.
O Jehovah, in Thy good pleasure, Thou hast caused strength to remain for my mountain,' Thou hast hidden Thy face — I have been troubled.
O YHWH, in Your good pleasure, || You have caused strength to remain for my mountain,” || You have hidden Your face—I have been troubled.
(30:8) Lord, by thy favor hadst thou caused my mountain to stand in strength: thou didst hide thy face, [and] I was terrified.
Yahweh, by your favor you established me as a strong mountain; but when you hid your face, I was troubled.
From the Latin
Thou hast hated them that regard vanities, to no purpose. But I have hoped in the Lord:
Simplified
Lord, when you showed me your favor I stood as strong as a mountain; when you turned away from me I was terrified.
Lord, by your grace you have kept my mountain strong: when your face was turned from me I was troubled.
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 and the Septuagint show some agreement, with five of the nine words matched. However, the Septuagint presents a different word order and structure, reflecting its unique interpretative approach.
יְֽהוָ֗ה בִּרְצוֹנְךָ֮ הֶעֱמַ֪דְתָּה לְֽהַרְרִ֫י עֹ֥ז הִסְתַּ֥רְתָּ פָנֶ֗יךָ הָיִ֥יתִי נִבְהָֽל׃
5 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 30:7
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.
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
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
HVhp2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
הַר (har) refers to a mountain or hill, encompassing the concepts of hill-country and mountain-regions. It is derived from an unused root meaning to loom up, indicating elevation. The entries consistently highlight its use in describing elevated landforms.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2042 הַר mountain, hill, hill-country
2042 harar haw-rawr'
from an unused root meaning to loom up; a mountain:--hill,
mount(-ain).
הָרָר (ha.rar) — mountain.
mountain, hill, hill country, mount
Another spelling of har (הַר ": mount" H2022)
HR/Ncmsc/Sp1bs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
HNcmsa — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29
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)
HVhp2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
בָּהַל (bahal) is a Hebrew verb that conveys a range of meanings related to disturbance and haste. It can mean to be disturbed, terrified, or anxious, as well as to act hastily or make haste. The entries indicate various grammatical forms, including Niph, Pi, Pu, and Hiph, which reflect different nuances of dismay and urgency.
[בָּהַל] vb.
Niph.
be disturbed, dismayed, terrified
be in haste, hasty
Pi.
dismay, terrify
hasten, make haste, act hastily
Pu. hastened; hastily gained
Hiph.
dismay, terrify
(late) hasten, hurry
base
H926 בָּהַל . . be disturbed, dismayed, terrified
. be in haste, hasty
. . dismay, terrify
. hasten, make haste, act hastily
. hastened; hastily gained
. . dismay, terrify
. (late) hasten, hurry
926 bahal baw-hal'
a primitive root; to tremble inwardly (or palpitate), i.e.
(figuratively) be (causative, make) (suddenly) alarmed or
agitated; by implication to hasten anxiously:--be (make)
affrighted (afraid, amazed, dismayed, rash), (be, get, make)
haste(-n, -y, -ily), (give) speedy(-ily), thrust out, trouble,
vex.
בָּהַל (ba.hal) — to dismay.
1) to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous
1a) (Niphal)
1a1) to be disturbed, dismayed, terrified, anxious
1a2) to be in haste, be hasty
1b) (Piel)
1b1) to make haste, act hastily, be hurried, be hastened
1b2) to dismay, terrify
1c) (Pual)
1c1) to hasten
1c2) hastened, hastily gained (part.)
1d) (Hiphil)
1d1) to hasten, hurry, make haste
1d2) to dismay, terrify
HVNrmsa — Verb · Niphal · participle (active) masculine singularHVNrmsa