Psalms 90:8 — Word Study
WLCשַׁתָּ֣ה עֲוֹנֹתֵ֣ינוּ לְנֶגְדֶּ֑ךָ עֲ֝לֻמֵ֗נוּ לִמְא֥וֹר פָּנֶֽיךָ׃
BSAYou have setshîyth■ [placed, appointed] our iniquitiesʻâvôn [moral evil, sin] before Youneged [in Your presence, facing You] our secret [sins]ʻâlam [hidden, concealed, transgressions, wrongdoing] in the lightmâʼôwr [illumination, understanding] of Your presencepânîym [face, countenance]
| Greek | English | Parsing |
|---|---|---|
| שַׁתָּ֣ה | you set | Verb, Qal, perfect second person masculine singular |
| עֲוֹנֹתֵ֣ינוּ | iniquities our | Noun common feminine plural construct, suffix |
| לְנֶגְדֶּ֑ךָ | to before you | Preposition, suffix |
| עֲ֝לֻמֵ֗נוּ | concealed [sins] our | Verb qal participle (passive) masculine singular common, suffix |
| לִמְא֥וֹר | to [the] light of | Preposition, noun common masculine singular construct |
| פָּנֶֽיךָ׃ | face your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have set our iniquities before You, our secret sins in the light of Your presence. |
| KJV | Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. |
| ASV | Thou hast set our iniquities before thee, Our secret sins in the light of thy countenance. |
| YLT | Thou hast set our iniquities before Thee, Our hidden things at the light of Thy face, |
| WEB | You have set our iniquities before you, our secret sins in the light of your presence. |
| BBE | You have put our evil doings before you, our secret sins in the light of your face. |
Where they part company is in the interpretation of עֲוֹנֹתֵ֣ינוּ — see How Translations Differ.
One main verb governs the sentence, with multiple phrases providing detail about the objects and their location.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשִׁית
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 90:8
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 Reflection on Human Frailtygenerated
Psalm 90:8 reflects the psalmist's deep awareness of human sinfulness and the fleeting nature of life. The verses surrounding this one emphasize God's anger and the brevity of human existence, reminding us that our days are limited and that we are always in the presence of God, who sees our iniquities and secret sins. This theme resonates throughout the psalm, highlighting the need for humility and repentance before God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:11 | He says to himself, “God has forgotten; He hides His face and never sees.” |
| 2 | Psalm 50:21 | You have done these things, and I kept silent; you thought I was just like you. But now I rebuke you and accuse you to your face. |
| 3 | Psalm 139:1–4 | O LORD, You have searched me and known me. |
| 4 | Job 34:21 | For His eyes are on the ways of a man, and He sees his every step. |
| 5 | Jeremiah 9:13–16 | And the LORD answered, “It is because they have forsaken My law, which I set before them; they have not walked in it or obeyed My voice. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — שִׁית, sha.Tahgenerated
The verb שִׁית (shiyth) is a perfect second person masculine singular form of the root meaning to set or place. It has a wide range of applications, from appointing someone to a role to laying something down. In this verse, it indicates that God has actively placed our iniquities before Him, emphasizing His awareness of our moral failings.
The use of this verb in the context of God's presence highlights the notion that nothing is hidden from Him. It conveys a sense of accountability, as our sins are not only acknowledged but are also set in front of God for His gaze.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is שַׁתָּ֣ה, you have set, which governs the entire sentence. The structure includes two noun phrases that serve as the objects of the verb: עֲוֹנֹתֵ֣ינוּ (our iniquities) and עֲ֝לֻמֵ֗נוּ (our concealed [sins]), both of which are set before God.
The prepositional phrase לְנֶגְדֶּ֑ךָ (before You) indicates the positioning of these iniquities in relation to God, emphasizing their visibility in His presence.
Septuagint Backgroundgenerated
The Septuagint translates שִׁית as ἡμῶν, which means 'our.' This choice reflects a focus on the collective nature of sin as belonging to the people, rather than just individual actions.
The translation indicates a communal aspect of sinfulness, suggesting that the awareness of iniquity is not only personal but also shared among the community.
In plain words — the whole versegenerated
Psalm 90:8 tells us that God sees our sins, both those we openly acknowledge and those we try to hide. This verse reminds us that nothing is concealed from God, and we are always in His presence.
Frequently Asked Questionsgenerated
It means that God is fully aware of our sins, and they are visible to Him, emphasizing His omniscience and our accountability.
Secret sins refer to those wrongdoings that we may hide from others but are still known to God, highlighting the importance of honesty and repentance.
This verse is part of a larger meditation on God's anger towards sin, reminding us that our iniquities provoke His wrath and that we must seek His mercy.
We learn the importance of recognizing our faults and the need for humility before God, as well as the assurance that He sees and understands our struggles.
Reflection Questionsgenerated
- In what ways do I try to hide my sins from God, and how can I bring them into the light?
- How does understanding that God sees all my iniquities affect my relationship with Him?
- What steps can I take to be more transparent and honest about my shortcomings?
- How can I encourage others to acknowledge their sins and seek God's forgiveness?
The early church on this verse — how the Fathers read it
Early Church Fathers like Jerome and Augustine reflect on this verse to discuss God's omniscience and the nature of sin.
“You have kept our iniquities before you.” Nothing eludes you; night does not conceal our sins, nor does the darkness cover them;Early Church Fathers on Psalms 90 →
"You have set our misdeeds before You" [Psalms 90:8]: that is, You have not dissembled Your anger: "and our age in the light of Your countenance." "The light of Your countenance"…Early Church Fathers on Psalms 90 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 90:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast set our sins before thee,.... The cause of all trouble, consumption, and death; these are before the Lord, as the evidence, according to which he as a righteous Judge proceeds; this is
Read John Gill on Psalms 90 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if by reason of strength they be fourscore years, yet is their strength labour and sorrow - i:e., if one be possessed of an unusually strong constitution, and thereby his years reach fourscore.
Read Robert Jamieson on Psalms 90 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou dost not now cover, or blot out, or pass by our sins, as thou hast usually done to thy people; but thou dost diligently search them out, and accurately observe them, as a severe but righteous Judge, and art now calling us to an account for them. Our secret sins thou dost not only punish us for our notorious and scandalous sins, which thine honour may seem to oblige thee to do, but even for our secret lusts, the murmuring, and unbelief, and apostacy, and idolatry of our hearts; which though hid from the eyes of men, thou hast set before thine eyes, and brought them to light by thy judgments.
Read Matthew Poole on Psalms 90 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 90:8 Thou hast set our iniquities before thee, our secret [sins] in the light of thy countenance.Ver. 8. Thou hast set our iniquities before thee] As a judge doth the misdeeds of a malefactor, together with the proofs and evidences. Our secret sins] Which we either never took notice of or had utterly forgotten (the sins of our youth, some render it, but not so well), those sins which we had hoped to have secreted, such was our hypocrisy. In the light of thy countenance] This light thou hast made use of for the discovery of our inmost evils, those that lie most up in the heart of the country, as it were, as the murmurings and misbelief of our hearts, &c., these thy pure eyes, more…
Read John Trapp on Psalms 90 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Our secret sins.—Or, to keep the singular of the original, our secret (character). The expression, “light of God’s countenance,” usually means “favour.” But here the word rendered light is not the usual one employed in that expression, but rather means a body of light: “the sun (or eye) of Thy countenance.” Comp.: “Then Seeva opened on the accursed one His eye of anger.” SOUTHEY: Curse of Kehama,
Read Charles John Ellicott on Psalms 90 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Thou hast set our iniquities before thee] Every one of our transgressions is set before thee; noted and minuted down in thy awful register! Our secret sins] Those committed in darkness and privacy are easily discovered by thee, being shown by the splendours of thy face shining upon them. Thus we light a candle, and bring it into a dark place to discover its contents. O, what can be hidden from the all-seeing eye of God? Darkness is no darkness to him; wherever he comes there is a profusion of light-for God is light!
Read AdamClarke on Psalms 90 →CambridgeThe Cambridge Bible for Schools and Colleges8. Instead of ‘hiding His face’ from their sins He sets them all before Him, and drags them all to light. Elsewhere ‘the light of God’s countenance’ denotes His favour; here a slightly different word, lit. the luminary of Thy face, is used to denote His Presence as a searching light from which nothing can be hid. Our secret [sin] is rather the inward sin of the heart unseen by man but known to God (Psalms 44:21, a cognate word), than sin of which the sinner is himself unconscious (Psalms 19:12), though this may be included.
Read Cambridge on Psalms 90 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast set our iniquities before thee - Thou hast arrayed them, or brought them forth to view, as a “reason” in thy mind for cutting us down.
Read Albert Barnes on Psalms 90 →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
You have set our iniquities before You, our secret sins in the light of Your presence.
You have set our iniquities before you, our secret sins in the light of your presence.
You have set our iniquities before You, our secret sins in the light of Your presence.
You are aware of our sins; you even know about our hidden sins.
Tyndale line
Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.
Thou hast set our iniquities before thee, Our secret sins in the light of thy countenance.
Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.
Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.
Thou hast set our iniquities before thee, and our secret sinnes in the light of thy countenance.
Strictly literal
Thou hast set our iniquities before thee, our secret [sins] in the light of thy countenance.
Thou hast set our iniquities before Thee, Our hidden things at the light of Thy face,
You have set our iniquities before You, || Our hidden things at the light of Your face,
Thou hast set our iniquities before thee, our concealed sins before the light of thy countenance.
You have set our iniquities before you, our hidden sins in the light of your presence.
From the Latin
But thou shalt consider with thy eyes: and shalt see the reward of the wicked.
Simplified
You have set out our sins before you—our secret sins are visible in the light of your presence.
You have put our evil doings before you, our secret sins in the light of your face.
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 of Psalms 90:8 reads, "שַׁתָּ֣ה עֲוֹנֹתֵ֣ינוּ לְנֶגְדֶּ֑ךָ עֲ֝לֻמֵ֗נוּ לִמְא֥וֹר פָּנֶֽיךָ׃" which translates to, "You have set our iniquities before You, our secret sins in the light of Your presence." The Septuagint, however, does not provide a direct translation that matches the Masoretic Text closely, indicating a divergence in wording and structure. The specific details of the Septuagint's rendering are not fully preserved in the provided text, but it is noted that only 2 out of 6 words correspond directly to the Hebrew, suggesting significant differences in translation and interpretation. There are no surviving readings from the Samaritan Pentateuch or the Dead Sea Scrolls for this verse to compare with the Masoretic Text, leaving the Masoretic Text as the primary witness for this verse.
שַׁתָּ֣ה עֲוֹנֹתֵ֣ינוּ לְנֶגְדֶּ֑ךָ עֲ֝לֻמֵ֗נוּ לִמְא֥וֹר פָּנֶֽיךָ׃
2 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 Psalms 90:8
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.
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bp
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Prep | Prep | Suff — Preposition · suffixHR/Acmsc/Sp2ms
עָלַם (alam) is a Hebrew verb meaning to conceal or hide. It covers various forms, including being hidden, hiding oneself, and the act of concealing something. The entries indicate its use in different grammatical stems, such as Qal, Niphal, Hiphil, and Hithpael, which express nuances of secrecy and concealment.
[עָלַם] vb. conceal
Qal as subst. our secret, i.e. hidden sin
Niph. be concealed
Hiph. conceal, hide
Hithp. and thou hide thyself completely from them (utterly neglect to aid)
base
H5956 [עָלַם] conceal
5956 `alam aw-lam'
a primitive root; to veil from sight, i.e. conceal (literally
or figuratively):--X any ways, blind, dissembler, hide
(self), secret (thing).
עָלַם (a.lam) — to conceal.
1) to conceal, hide, be hidden, be concealed, be secret
1a) (Qal) secret (participle)
1b) (Niphal)
1b1) to be concealed
1b2) concealed, dissembler (participle)
1c) (Hiphil) to conceal, hide
1d) (Hithpael) to hide oneself
V-Qal-Inf-c | Suff — Verb qal participle (passive) masculine singular common · suffixHVqsmsc/Sp1bp
מָאוֹר (ma'owr) refers to a luminary or luminous body, encompassing concepts of light and brightness. It can also denote cheerfulness and specifically refers to a chandelier. The word is derived from a root meaning 'light' and is connected to the idea of illumination.
מָאוֹר n.m. luminary
base
H3974 מָאוֹר luminary
3974 ma'owr maw-ore'
or maor {maw-ore'}; also (in plural) feminine mpowrah
{meh-o-raw'}; or morah {meh-o-raw'}; from 215; properly, a
luminous body or luminary, i.e. (abstractly) light (as an
element): figuratively, brightness, i.e.cheerfulness;
specifically, a chandelier:--bright, light.
see HEBREW for 0215
מָאוֹר (ma.or) — light.
light, luminary
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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.
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 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…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms