Psalms 119:42 — Word Study
WLCוְאֶֽעֱנֶ֣ה חֹרְפִ֣י דָבָ֑ר כִּֽי־ בָ֝טַחְתִּי בִּדְבָרֶֽךָ׃
BSAThen I can answer himʻânâh▸ [reply, make a response] who tauntschâraph [reproaches, mocks] forkîy I trustbâṭach■ [have faith, confidence] in Your worddâbâr [promise, divine declaration, Chronicles of Your deeds]
| Greek | English | Parsing |
|---|---|---|
| וְאֶֽעֱנֶ֣ה | so I may answer | Conjunction, verb qal first person common singular |
| חֹרְפִ֣י | [the] [one who] taunts me | Verb qal participle (active) masculine singular common, suffix |
| דָבָ֑ר | a word | Noun common, masculine singular absolute |
| כִּֽי־ | for | Particle |
| בָ֝טַחְתִּי | I trust | Verb, Qal, perfect first person common singular |
| בִּדְבָרֶֽךָ׃ | in word your | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then I can answer him who taunts, for I trust in Your word. |
| KJV | So shall I have wherewith to answer him that reproacheth me: for I trust in thy word. |
| ASV | So shall I have an answer for him that reproacheth me; For I trust in thy word. |
| YLT | And I answer him who is reproaching me a word, For I have trusted in Thy word. |
| WEB | So I will have an answer for him who reproaches me, for I trust in your word. |
| BBE | So that I may have an answer for the man who would put me to shame; for I have faith in your word. |
Translations align on the meanings of key words, particularly עָנָה and בָּטַח.
The structure centers on the main verb, with additional phrases providing context and rationale for the psalmist's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּטַח
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 119:42
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 Prayer for Deliverancegenerated
Psalm 119:42 reflects the psalmist's plea for God's loving devotion and salvation, rooted in the assurance of God's promises. The surrounding verses emphasize the importance of God's word and the psalmist's commitment to it, showcasing a deep reliance on divine truth amidst adversity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 3:2 | Many say of me, “God will not deliver him.” Selah |
| 2 | Psalm 42:10 | Like the crushing of my bones, my enemies taunt me, while they say to me all day long, “Where is your God?” |
| 3 | Psalm 71:10–11 | For my enemies speak against me, and those who lie in wait for my life conspire, |
| 4 | Psalm 109:25 | I am an object of scorn to my accusers; when they see me, they shake their heads. |
| 5 | Matthew 27:40–43 | and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross!” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — עָנָה, ve.'e.'e.Nehgenerated
The verb עָנָה (*anah*) is a qal first person common singular form, meaning 'to answer' or 'to respond.' It encompasses both verbal replies and musical expressions, indicating a range of responses to questions or circumstances. In this verse, it highlights the psalmist's intention to respond to those who taunt him.
This word carries the nuance of being attentive or heeding, suggesting that the psalmist is not only prepared to answer but is also engaged in a dialogue with his adversary, rooted in his trust in God's word.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses 'answer' for עָנָה and 'trust' for בָּטַח, aligning with the KJV and ASV.
Sentence Structuregenerated
The main verb אֶֽעֱנֶ֣ה governs the sentence, indicating the psalmist's intention to respond. The structure includes a participial phrase describing the one who taunts, and a prepositional phrase that clarifies the basis for the psalmist's confidence.
The order of the Hebrew words emphasizes the psalmist's response to mockery, showing that his trust in God's word is central to his ability to answer.
Septuagint Backgroundgenerated
The Septuagint translates עָנָה as ἀποκριθήσομαι (I will answer), which maintains the focus on the act of responding. This choice reflects the psalmist's active engagement in dialogue with his adversary.
The Greek rendering does not alter the meaning but emphasizes the psalmist's readiness to reply based on his trust in God.
In plain words — the whole versegenerated
Psalm 119:42 shows the psalmist's confidence in God's word, which empowers him to respond to those who mock him. He expresses trust in God's promises, indicating that this trust gives him the strength to answer his adversaries.
Frequently Asked Questionsgenerated
Trusting in God's word means having confidence in His promises and declarations, believing that He will act according to His word.
The psalmist indicates that his response to taunts is rooted in his trust in God's word, allowing him to stand firm against mockery.
The psalmist's confidence teaches us the importance of relying on God's promises in the face of adversity and mockery.
Answering those who taunt is significant as it demonstrates the psalmist's faith and commitment to God's truth, showing that he is not easily swayed by mockery.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God's word more fully?
- How can I prepare myself to respond to criticism or mockery with confidence?
- What promises of God can I lean on when facing challenges?
- How does my trust in God influence my interactions with others?
The early church on this verse — how the Fathers read it
Early commentary from Augustine of Hippo highlights the psalmist's intention to respond to reproach with God's word.
"And so shall I make answer," he says, "to them that reproach me with the word" [Psalms 119:42].Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:42 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo shall I have wherewith to answer him that reproacheth me,.... Saying there is no help and salvation for him in God; asking where is his God, in whom he trusted? and where is the promise of salvation, on which he depended?
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet thy mercies come also unto me, O LORD, even thy salvation, according to thy word. Let thy mercies come also unto me, O Lord, (even) thy salvation, according to thy word.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat reproacheth me; that chargeth me with folly for my piety and trust in thy promises. For I trust in thy word; or, because I trust, &c. This was the matter of their reproach.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:42 So shall I have wherewith to answer him that reproacheth me: for I trust in thy word.Ver. 42. So shall I have wherewith to answer] i.e. To stop an open mouth. Verbal apologies are sometimes necessary, but real always; we should, by a pious conversation, put to silence the ignorance of foolish men, who, like Blackamoors, despise beauty; like dogs, bark at the shining of the moon. We are also to beg deliverance of God, for the confutation of such as say we shall never be delivered.
Read John Trapp on Psalms 119 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersVAU. (42) So shall I have.—Better literally, as the LXX. and Vulg., and I shall answer my reviler a word, for I trust in Thy word, i.e., when reproached it will be enough to pronounce God’s promise. The repetition of davar here and in Psalms 119:43 makes for this explanation in preference to that of the margin.
Read Charles John Ellicott on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 42. So shall I have wherewith to answer] Many say, "My hope in thy mercy is vain;" but when thou fulfillest thy promises to me, then shall I answer to the confusion of their infidelity.
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges42. So shall I have an answer for him that reproacheth me (R.V.)] Personal experience of God’s manifold lovingkindness manifested in his deliverance will enable him to return a conclusive answer to those who taunt him with the uselessness of serving God. P.B.V. follows some of the Ancient Versions in reading the plural, my blasphemers.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleSo shall I have wherewith to answer him that reproacheth me - I shall have something by which I may reply to those who calumniate me.
Read Albert Barnes on Psalms 119 →The verse in English, compared — 16 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
Then I can answer him who taunts, for I trust in Your word.
So I will have an answer for him who reproaches me, for I trust in your word.
Then I can answer him who taunts, for I trust in Your word.
Then I will have a reply for the one who insults me, for I trust in your word.
Tyndale line
So shall I have wherewith to answer him that reproacheth me: for I trust in thy word.
So shall I have an answer for him that reproacheth me; For I trust in thy word.
So shall I have an answer for him that reproacheth me; for I trust in thy word.
So shall I have with which to answer him that reproacheth me: for I trust in thy word.
So shall I make answere vnto my blasphemers: for I trust in thy woorde.
Strictly literal
So shall I have wherewith to answer him that reproacheth me; for I confide in thy word.
And I answer him who is reproaching me a word, For I have trusted in Thy word.
And I answer him who is reproaching me a word, || For I have trusted in Your word.
Then shall I have a word to answer the one that reproacheth me; for I trust in thy word.
then I will have a reply for the one who mocks me, for I trust in your word.
Simplified
Then I can reply to those who mock me, for I trust what you say.
So that I may have an answer for the man who would put me to shame; for I have faith in your word.
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 Dead Sea Scrolls agree closely, with all six words matched in the Hebrew. The Septuagint aligns with the Hebrew text, confirming the integrity of the verse across these witnesses.
וְאֶֽעֱנֶ֣ה חֹרְפִ֣י דָבָ֑ר כִּֽי־ בָ֝טַחְתִּי בִּדְבָרֶֽךָ׃
6 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.
ואענה חורפ׳י דבר כי בטחתי בדבר׳כה
6 words on the leather.
ואענה חורפ׳י דבר כי פקודי׳ך נצרתי
6 words on the leather.
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 119:42
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 עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-Imperf-1cs — Conjunction · verb qal first person common singularHC/Vqu1cs
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
The Hebrew word חָרַף (charaph) has a range of meanings including to reproach, taunt, and defame, as well as to remain in harvest time and to acquire. It is built from a primitive root and can be used in various forms, such as Qal and Piel. Notably, it appears in Isaiah 18:6 and Leviticus 19:20.
H2778a [חָרַף] reproach H2778b חָרַף vb. denom. remain in harvest time H2778c חָרַף acquire
2778 charaph. khaw-raf'
a primitive root; to pull off, i.e. (by implication) to
expose (as by stripping); specifically, to betroth (as if a
surrender); figuratively, to carp at, i.e. defame;
denominative (from 2779) to spend the winter:--betroth,
blaspheme, defy, jeopard, rail, reproach, upbraid.
see HEBREW for 02779
חָרַף (cha.raph) — to taunt.
1) to reproach, taunt, blaspheme, defy, jeopardise, rail, upbraid
1a) (Qal) to reproach
1b) (Piel) to reproach, defy, taunt
חָרַף (cha.raph) — to winter.
(Qal) to winter, spend harvest time, remain in harvest time
חָרַף (cha.raph) — to acquire.
(Niphal) to acquire, be betrothed
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp1bs
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-ms — Noun common · masculine singular absoluteHNcmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
→ See FAITH
- God is the true object of
- The fear of God leads to
- ENCOURAGEMENTS TO
. The everlasting strength of God
. The goodness of God
. The loving-kindness of God
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms