Psalms 130:3 — Word Study
WLCאִם־ עֲוֹנ֥וֹת תִּשְׁמָר־ יָ֑הּ אֲ֝דֹנָ֗י מִ֣י יַעֲמֹֽד׃
BSAIf Youʼim O LORDYâhh [Jah, the shortened form of God's name] kept trackshâmar▸ [observed, marked, or recorded] ◂of iniquitiesʻâvôn [moral evil, sin] [then] whomîy [what person] O LordʼĂdônây [Adonay, a title of reverence] could standʻâmad▸ [remain, endure, or be upheld]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| עֲוֹנ֥וֹת | iniquities | Noun common, feminine plural absolute |
| תִּשְׁמָר־ | you will keep | Verb, Qal, imperfect second person masculine singular |
| יָ֑הּ | O Yahweh | Noun proper masculine |
| אֲ֝דֹנָ֗י | O Lord | Noun proper |
| מִ֣י | who? | Pronoun |
| יַעֲמֹֽד׃ | will he stand | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If You, O LORD, kept track of iniquities, then who, O Lord, could stand? |
| KJV | If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? |
| ASV | If thou, Jehovah, shouldest mark iniquities, O Lord, who could stand? |
| YLT | If iniquities Thou dost observe, O Lord, who doth stand? |
| WEB | If you, Yah, kept a record of sins, Lord, who could stand? |
| BBE | O Jah, if you took note of every sin, who would go free? |
Where they part company is in the understanding of עֲוֹנ֥וֹת — see How Translations Differ.
The sentence presents a conditional structure, with the main clause leading into a rhetorical question that emphasizes the psalmist's concern.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbשָׁמַר
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 130:3
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 Penitential Reflectiongenerated
Psalm 130:3 presents a heartfelt plea to God, acknowledging human sinfulness and the impossibility of standing before Him without His mercy. The psalmist recognizes that if God were to keep a record of iniquities, no one could endure His scrutiny. This theme resonates throughout the psalm, which emphasizes the need for divine forgiveness and the hope that comes from it, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 143:2 | Do not bring Your servant into judgment, for no one alive is righteous before You. |
| 2 | Job 9:2–3 | “Yes, I know that it is so, but how can a mortal be righteous before God? |
| 3 | Job 10:14 | If I sinned, You would take note, and would not acquit me of my iniquity. |
| 4 | Job 15:14 | What is man, that he should be pure, or one born of woman, that he should be righteous? |
| 5 | Isaiah 53:6 | We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עֲוֹנ֥וֹת, a.vo.Notgenerated
The noun עָוֹן (avon) refers to iniquity or moral evil, encompassing the guilt and consequences of sin. It highlights the serious nature of wrongdoing that God observes in human hearts and actions. The parsing as a feminine plural absolute indicates a collective understanding of sinfulness.
In this verse, the psalmist uses עָוֹן to question the possibility of standing before God if He were to keep track of such iniquities, emphasizing the weight of human guilt and the need for mercy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses kept track of iniquities.
Sentence Structuregenerated
The verse is structured around a conditional clause introduced by אִם־ (im, 'if'), followed by the main clause questioning who could stand. The finite verb יַעֲמֹֽד (ya'amod, 'will he stand') is central, with the subject מִ֣י (mi, 'who?') directly linked to it.
The conditional nature of the sentence emphasizes the psalmist's contemplation of God's justice and mercy, creating a poignant contrast between human sin and divine holiness.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שָׁמַר is rendered as παρατηρήσῃ, meaning 'you will observe.' This choice suggests a focus on God's active role in watching over iniquities, highlighting His omniscience.
The Greek word ἀνομίας for עָוֹן reflects a broader understanding of lawlessness, which may imply a more general view of sin beyond mere iniquity.
In plain words — the whole versegenerated
Psalm 130:3 asks a profound question about human sinfulness and God's judgment. The psalmist acknowledges that if God were to keep a record of sins, no one could stand before Him. This verse highlights the need for God's mercy, which is essential for any hope of acceptance.
Frequently Asked Questionsgenerated
It signifies God's awareness of human sin and moral failures, emphasizing the seriousness of sin in the eyes of God.
The psalmist is expressing the belief that no one is righteous enough to endure God's judgment without His mercy.
It sets the stage for the following verses, which emphasize that despite human sin, God offers forgiveness, allowing for hope and redemption.
Using 'O Lord' reflects a deep reverence and acknowledgment of God's authority and power in the context of the psalmist's plea.
Reflection Questionsgenerated
- In what ways do I recognize my own iniquities before God?
- How can I cultivate a deeper understanding of God's mercy in my life?
- What does it mean for me to stand before God, knowing my shortcomings?
- How can I share the message of God's forgiveness with others who may feel unworthy?
The early church on this verse — how the Fathers read it
The Apostolic Constitutions reference this verse when discussing church discipline and mercy, highlighting the need for compassion even in the face of sin.
When you see the offender, with severity command him to be cast out. As he is going out, let the deacons also treat him with severity, and then let them go and seek for him and keep him out of the church.Early Church Fathers on Psalms 130 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 130:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf thou, Lord, shouldest mark iniquities,.... Or "observe" (f) them.
Read John Gill on Psalms 130 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf thou, LORD, shouldest mark iniquities, O Lord, who shall stand? If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? "Mark" - i:e., take strict account of iniquities (Job 10:14; Job 14:16; Psalms 90:8).
Read Robert Jamieson on Psalms 130 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMark iniquities; observe them accurately, and punish them severely, as they deserve. Who shall stand in thy presence, or at thy tribunal? No man can acquit himself, or escape the sentence of condemnation, because all men are sinners, . To stand is a judicial phrase, and notes a man’ s being absolved or justified, upon an equal trial, as , where it is opposed to falling.
Read Matthew Poole on Psalms 130 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 130:3 If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?Ver. 3. If thou, Lord, shouldest mark iniquities] This and the next verse contains, saith one, the sum of all the Scriptures. Twice he here nameth the Lord, as desirous to take hold of him with both his hands. Extremity of justice he deprecateth; he would not be dealt with in rigour and rage. Extrema, fateor; commeritus sum, Deus; Quid enim aliud dixero? It is confessed I have deserved the extremity of thy fury; but yet let me talk with thee, or reason the case. O Lord, who shall stand?] Stand in judgment, as Psalms 1:5, and not fall under the weight of thy just wrath, which burneth as low as hell itself? How can…
Read John Trapp on Psalms 130 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) If thou.—The word rendered “mark” is “watch” in Psalms 130:6. If “Jah” were to watch for men’s lapses, as one watches for the dawn, nothing but signal punishment could follow. So Job (Job 10:14; Job 14:16) actually believed God did watch; while the prophets Jeremiah (Jeremiah 3:5) and Amos (Amos 1:11) use the word of the strict care taken that the consequences should follow the sin. It is a fact worthy of attention, that misfortune provokes at this crisis, in this people so profoundly religious, not murmurings against the Divine dealings, but a sense of deep contrition.
Read Charles John Ellicott on Psalms 130 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. If thou - shouldest mark iniquities] If thou shouldst set down every deviation in thought, word, and deed from thy holy law; and if thou shouldst call us into judgment for all our infidelities, both of heart and life; O Lord, who could stand? Who could stand such a trial, and who could stand acquitted in the judgment? This is a most solemn saying; and if we had not the doctrine that is in the next verse, who could be saved?
Read AdamClarke on Psalms 130 →CambridgeThe Cambridge Bible for Schools and Colleges3. If thou, Jah, shouldest mark iniquities] Shouldest observe them and keep them in remembrance, instead of blotting them out of Thy record. Cp. Psalms 79:8. The same word is used of God’s ‘observing’ the sinner (Job 10:14; cp. Job 14:16-17), and of ‘keeping’ anger (Jeremiah 3:5; cp. Psalms 103:9). The P.B.V., “If thou, Lord, wilt be extreme to mark what is done amiss,” is one of Coverdale’s boldly beautiful paraphrases. Lord] Adônai, as in Psalms 130:2, implies that the servant is addressing his Master. who would stand] Before Thee in judgement. No one could maintain his innocence: all must inevitably be condemned as guilty at the bar of Divine justice. Cp. Psalms 1:5; Psalms 76:7; Psalms…
Read Cambridge on Psalms 130 →Albert Barnes1798–1870Barnes' Notes on the BibleIf thou, Lord, shouldest mark iniquities - If thou shouldst observe, note, attend to, regard all the evil that I have done. The Hebrew word means properly to keep, to watch, to guard.
Read Albert Barnes on Psalms 130 →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
If You, O LORD, kept track of iniquities, then who, O Lord, could stand?
If you, Yah, kept a record of sins, Lord, who could stand?
If You, O LORD, kept track of iniquities, then who, O Lord, could stand?
If you, O Lord, were to keep track of sins, O Lord, who could stand before you?
Tyndale line
If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?
If thou, Jehovah, shouldest mark iniquities, O Lord, who could stand?
If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?
If thou, LORD, shouldest mark iniquities, O LORD, who shall stand?
If thou, O Lord, straightly markest iniquities, O Lord, who shall stand?
Strictly literal
If thou, Jah, shouldest mark iniquities, Lord, who shall stand?
If iniquities Thou dost observe, O Lord, who doth stand?
If You observe iniquities, Lord YAH, who stands?
If thou, Lord, shouldst treasure up iniquities, O Lord, who would be able to stand?
If you, Yahweh, would mark iniquities, Lord, who could stand?
From the Latin
Let Israel hope in the Lord, from henceforth now and for ever.
Simplified
Lord, if you kept a list of sins, who could escape being condemned?
O Jah, if you took note of every sin, who would go free?
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 130:3 reads, "If You, O LORD, kept track of iniquities, then who, O Lord, could stand?" The Septuagint closely matches this text, with six out of seven words corresponding directly, though its word order and articles differ from the Hebrew. The Dead Sea Scrolls, specifically 4Q87 and 11Q5, also present similar wording, with some words partially restored or supplied by an editor. Overall, the primary witnesses agree in meaning and content, affirming the essence of the verse across different traditions.
אִם־ עֲוֹנ֥וֹת תִּשְׁמָר־ יָ֑הּ אֲ֝דֹנָ֗י מִ֣י יַעֲמֹֽד׃
6 of the 7 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.
[אם] [עונות] [תשמור] [יה] [אדוני] [מי] יעמוד
nothing on the leather here — 1 partly restored, 6 supplied entire by an editor.
[אם] [עונות] תשמור יה אדוני מי יעמוד
4 words on the leather — 1 partly restored, 2 supplied entire by an editor.
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 130:3
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
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 — Noun common · feminine plural absoluteHNcfpa
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
יָהּ (Yahh) is a shortened form of יהוה (YHWH), meaning 'LORD.' It appears in early Hebrew poetry and is often found in names ending with '-iah' or '-jah.' The entries confirm its use as a sacred name, but do not provide specific verse references.
יָהּ 60 n.pr.dei contr. fr. יהוה, first appears in early poems
base
H3050 יָהּ n. pr. dei contr. fr. יהוה, first appears in early poems
3050 Yahh yaw
contraction for 3068, and meaning the same; Jah, the sacred
name:--Jah, the Lord, most vehement. Compare names in "-iah,"
"- jah."
see HEBREW for 03068
יָהּ (yah) — LORD.
A shortened form of the name ye.ho.vah (יהוה "LORD" H3068)
used in many compounds as the letters 'Je' or 'jah'
N-proper — Noun proper masculineHNpm
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
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
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms