Psalms 130:4 — Word Study
WLCכִּֽי־ עִמְּךָ֥ הַסְּלִיחָ֑ה לְ֝מַ֗עַן תִּוָּרֵֽא׃
BSAButkîy with Youʻim [together, in the presence of] there is forgivenessçᵉlîychâh [exists, abides, merciful pardon, act of forgiving] so thatmaʻan [because of, for the purpose of] You may be fearedyârêʼ▸ [are, will be, revered, stood in awe of]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| עִמְּךָ֥ | [is] with you | Preposition, suffix |
| הַסְּלִיחָ֑ה | forgiveness | Particle, noun common feminine singular absolute |
| לְ֝מַ֗עַן | so that | Particle |
| תִּוָּרֵֽא׃ | you may be feared | Verb, Niphal, jussive second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But with You there is forgiveness, so that You may be feared. |
| KJV | But there is forgiveness with thee, that thou mayest be feared. |
| ASV | But there is forgiveness with thee, That thou mayest be feared. |
| YLT | But with Thee [is] forgiveness, that Thou mayest be feared. |
| WEB | But there is forgiveness with you, therefore you are feared. |
| BBE | But there is forgiveness with you, so that you may be feared. |
The translations agree on the main themes of forgiveness and reverence, with slight variations in phrasing.
The structure features a main clause followed by a purpose clause, illustrating the relationship between forgiveness and reverence.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָרֵא
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 130:4
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 Forgiveness and Reverencegenerated
Psalm 130:4 is part of a penitential psalm where the psalmist acknowledges human sinfulness and the need for God's mercy. The surrounding verses emphasize the relationship between God's forgiveness and the appropriate response of reverence and awe. This psalm reflects a deep understanding of God's character as both just and merciful, as seen in the preceding verse that highlights the impossibility of standing before God without His forgiveness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 25:11 | For the sake of Your name, O LORD, forgive my iniquity, for it is great. |
| 2 | Psalm 86:5 | For You, O Lord, are kind and forgiving, rich in loving devotion to all who call on You. |
| 3 | Psalm 103:2–3 | Bless the LORD, O my soul, and do not forget all His kind deeds— |
| 4 | Exodus 34:5–7 | And the LORD descended in a cloud, stood with him there, and proclaimed His name, the LORD. |
| 5 | Isaiah 1:18 | “Come now, let us reason together,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are as red as crimson, they will become like wool. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — הַסְּלִיחָה, ha.se.li.Chahgenerated
The word סְלִיחָה (selichah) refers to the act of forgiveness, derived from the root סָלַח (salach), which means to pardon. This term emphasizes the merciful aspect of God's nature, indicating that forgiveness is not just an action but a state of being that exists with God.
In this verse, the parsing indicates that סְלִיחָה is a feminine singular noun, suggesting that forgiveness is a singular, unified concept that abides with God, making it accessible to those who seek it.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the verse conveys the idea that forgiveness is found with God, leading to a sense of reverence.
Sentence Structuregenerated
The finite verb תִּוָּרֵֽא (ti.va.Re') governs the main clause, indicating the purpose of the forgiveness mentioned. The structure is built around the relationship between God's forgiveness and the resulting reverence from humanity.
The sentence's order places emphasis on the forgiveness as a precursor to the fear of God, illustrating a cause-and-effect relationship that flows naturally in Hebrew syntax.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word הַסְּלִיחָה is rendered as ἱλασμός (hilasmos), which also conveys the idea of atonement or propitiation. This choice emphasizes the theological depth of forgiveness as not only a pardon but also a means of reconciliation with God.
The Greek translation reflects a similar understanding of the relationship between forgiveness and reverence, suggesting that the act of being forgiven leads to a deeper respect for the divine.
In plain words — the whole versegenerated
Psalm 130:4 tells us that with God, there is forgiveness, which allows us to stand in awe of Him. This verse emphasizes the connection between receiving mercy from God and responding with reverence.
Frequently Asked Questionsgenerated
It means that God offers mercy and pardon for sins, allowing individuals to be reconciled with Him.
Forgiveness leads to a deeper respect and awe for God's holiness and mercy, recognizing His power to pardon.
This phrase indicates that the purpose of God's forgiveness is to inspire reverence and honor towards Him.
We can experience God's forgiveness through repentance and seeking His mercy, as highlighted in the psalm.
Reflection Questionsgenerated
- In what ways have I experienced God's forgiveness in my life?
- How does understanding God's mercy influence my reverence for Him?
- What steps can I take to cultivate a deeper sense of awe in my relationship with God?
- How can I share the message of God's forgiveness with others?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to discuss the hope found in God's forgiveness, emphasizing its importance in understanding divine mercy.
But wherefore is there hope? "For there is propitiation with You" [Psalms 130:4].Early Church Fathers on Psalms 130 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 130:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut [there is] forgiveness with thee,.... And with God only; not with angels, nor any of the sons of men; and which flows from his grace and mercy, through the blood of his Son.
Read John Gill on Psalms 130 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut there is forgiveness with thee, that thou mayest be feared. But - rather, in the usual sense of the Hebrew [ kiy (H3588)], "FOR" (see note, Psalms 130:3, for the ellipsis), which requires for, not but, to follow here.
Read Robert Jamieson on Psalms 130 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere is forgiveness with thee; thou art able and ready to forgive repenting sinners. That thou mayest be feared; not with a slavish, but with a child-like fear and reverence. This grace and mercy of thine is the foundation of all religion and worship of thee in the world, without which men would desperately proceed on in their impious courses without any thought of repentance.
Read Matthew Poole on Psalms 130 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 130:4 But [there is] forgiveness with thee, that thou mayest be feared.Ver. 4. But there is forgiveness with thee] This holds head above water, that we have to do with a forgiving God, Nehemiah 9:31; none like him for that, Micah 7:18; for he doth it naturally, Exodus 34:6; abundantly, Isaiah 55:7; constantly, as here; there is (still is) forgiveness and propitiation with God: so John 1:27, the Lamb of God doth take away the sins of the world; it is a perpetual act, and should be as a perpetual picture in our hearts. That thou mayest be feared] i.e. Sought unto and served. It is a speech like that, Psalms 65:2, "O thou that hearest prayer, unto thee shall all flesh come." If there…
Read John Trapp on Psalms 130 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) But.—Rather, for, marking an ellipse easily supplied. Israel’s sense of Jehovah’s readiness to forgive was too deep to need expression, it was understood; “Thou wilt not mark, &c, for . . .” Forgiveness.—The article in the original may be more than that common with abstract nouns. “The forgiveness we need.” That thou mayest be feared.—Either that the forgiven ones may become more profoundly religious, or perhaps, rather, that the manifestation of Divine mercy to Israel may strike fear in the heathen.
Read Charles John Ellicott on Psalms 130 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. But there is forgiveness with thee] Thou canst forgive; mercy belongs to thee, as well as judgment. The doctrine here is the doctrine of St. John: "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." "Hear, O heavens, and give ear, O earth; for the Lord hath spoken!" Jesus has died for our sins; therefore God can be just, and yet the justifier of him who believeth in Jesus.
Read AdamClarke on Psalms 130 →
CambridgeThe Cambridge Bible for Schools and Colleges4. But there is forgiveness with thee] The Heb. conjunction, which literally means for (so P.B.V.), gives the reason for the truth implied in the preceding verse: ‘Thou dost not remember iniquities, for with thee is forgiveness’; and so it may be rendered But or Nay but. The word for forgiveness occurs again only in Nehemiah 9:17; Daniel 9:9 (in plur.): the adj. forgiving in Psalms 86:5. Cp. 1 John 2:1-2. that thou mayest be feared] God forgives in order that men may fear Him. Man might dread a stern unforgiving God, but he could not fear Him with that devout reverence which is the animating spirit of Old Testament religion (Deuteronomy 5:29), and which still finds its place in the New…
Read Cambridge on Psalms 130 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut there is forgiveness with thee - The Septuagint renders this ἱλασμός hilasmos, propitiation, reconciliation; the Latin Vulgate “propitiatio,” propitiation.
Read Albert Barnes on Psalms 130 →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
But with You there is forgiveness, so that You may be feared.
But there is forgiveness with you, therefore you are feared.
But with You there is forgiveness, so that You may be feared.
But you are willing to forgive, so that you might be honored.
Tyndale line
But there is forgiveness with thee, that thou mayest be feared.
But there is forgiveness with thee, That thou mayest be feared.
But there is forgiveness with thee, that thou mayest be feared.
But there is forgiveness with thee, that thou mayest be feared.
But mercie is with thee, that thou mayest be feared.
Strictly literal
But there is forgiveness with thee, that thou mayest be feared.
But with Thee [is] forgiveness, that Thou mayest be feared.
But forgiveness [is] with You, that You may be feared.
But with thee there is forgiveness, in order that thou mayest be feared.
But there is forgiveness with you, that you may be revered.
Simplified
But you are forgiving so that we might respect you.
But there is forgiveness with you, so that you may be feared.
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 reads כִּֽי־ עִמְּךָ֥ הַסְּלִיחָ֑ה לְ֝מַ֗עַן תִּוָּרֵֽא׃, while the Septuagint matches four out of five words, indicating a strong correspondence in meaning. The Dead Sea Scrolls show some variation, with certain words restored by editors, but the core message remains consistent across witnesses.
כִּֽי־ עִמְּךָ֥ הַסְּלִיחָ֑ה לְ֝מַ֗עַן תִּוָּרֵֽא׃
4 of the 5 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.
[כי] [עמ׳כה] [הסליחה] [למען] [תורא]
nothing on the leather here — 5 supplied entire by an editor.
כי עמ׳כה הסליחה [למען] [תורא]
3 words on the leather — 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 130:4
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.
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…
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHR/Sp2ms
סְלִיחָה (selichah) means forgiveness or pardon, derived from the root word סָלַח (salach). The entries consistently emphasize its meaning related to forgiveness, with no significant disagreement among the lexicons.
סְלִיחָה n.f. forgiveness
base
H5547 סְלִיחָה
5547 cliychah sel-ee-khaw'
from 5545; pardon:--forgiveness, pardon.
see HEBREW for 05545
סְלִיחָה (se.li.chah) — forgiveness.
forgiveness
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
for-giv'-nes (kaphar, nasa', calach; apoluein charizesthai, aphesis paresis):
1. Etymology
2. Pagan and Jewish Ideas
3. The Teaching of Christ
4. Conditions of Forgiveness
5. The Offended Party
6. Divine and Human Forgiveness
7. Forgiveness and Justification
8. Old Testament Teaching
9. Limitations of Forgiveness
10. Christ's Power to Forgive Sins
11. The Need of an Atonement
12. The New Testament Doctrine of Atonement
1. Etymology:
Of the seven words, three Hebrew and four Greek, which are used to express the idea of forgiveness, the last two occur in this sense only once each. Apoluein (Lu 6:37) is used because of the analogy of sin to debt, and denotes the release from it. It has the meaning "forgiveness" in 2 Macc 12:45 also, in which passage the word for sin is expressed. In Ro 3:25 Paul…
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Niphal-Imperf-2ms — Verb · Niphal · jussive second person masculine singularHVNj2ms
