Psalms 14:6 — Word Study
WLCעֲצַת־ עָנִ֥י תָבִ֑ישׁוּ כִּ֖י יְהוָ֣ה מַחְסֵֽהוּ׃
BSAYou [sinners] frustratebûwsh▸ [those who do evil, the wicked, put to shame, dismiss] the plansʻêtsâh [counsel, advice] of the oppressedʻânîy [the poor, afflicted ones] yetkîy the LORDYᵉhôvâh [Yehovah, God] is their sheltermachăçeh [refuge, safe place]
| Greek | English | Parsing |
|---|---|---|
| עֲצַת־ | [the] plan of | Noun common, feminine singular construct |
| עָנִ֥י | [the] poor | Adj |
| תָבִ֑ישׁוּ | you will put to shame | Verb, Hiphil, imperfect second person masculine plural |
| כִּ֖י | for | Particle |
| יְהוָ֣ה | Yahweh | Noun proper |
| מַחְסֵֽהוּ׃ | [is] refuge his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You sinners frustrate the plans of the oppressed, yet the LORD is their shelter. |
| KJV | Ye have shamed the counsel of the poor, because the LORD is his refuge. |
| ASV | Ye put to shame the counsel of the poor, Because Jehovah is his refuge. |
| YLT | The counsel of the poor ye cause to stink, Because Jehovah [is] his refuge. |
| WEB | You frustrate the plan of the poor, because Yahweh is his refuge. |
| BBE | You have put to shame the thoughts of the poor, but the Lord is his support. |
Where they part company is תָבִ֑ישׁוּ — see How Translations Differ.
The sentence has a main clause followed by a reason clause, emphasizing the contrast between the actions of sinners and God's protective nature.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbבּוֹשׁ
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 14:6
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 — The Oppression of the Poorgenerated
Psalms 14:6 reflects on the actions of sinners who disrupt the plans of the afflicted, highlighting a contrast with God's role as a protector. This verse is part of a larger discourse on the fate of the wicked versus the care God provides to the vulnerable, as seen in the preceding verses that describe the wicked's actions and the righteous' plight.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 3:2 | Many say of me, “God will not deliver him.” Selah |
| 2 | Psalm 4:2 | How long, O men, will my honor be maligned? How long will you love vanity and seek after lies ? Selah |
| 3 | Psalm 22:7–8 | All who see me mock me; they sneer and shake their heads: |
| 4 | 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?” |
| 5 | Nehemiah 4:2–4 | before his associates and the army of Samaria, saying, “What are these feeble Jews doing? Can they restore the wall by themselves? Will they offer sacrifices? Will they complete it in a day? Can they bring these burnt stones back to life from the mounds of rubble?” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — עֵצָה, 'a.tzat-generated
The word עֵצָה ('etsah) is a feminine singular noun meaning counsel or advice, which implies a plan or purpose. Its usage in the Bible often relates to wise decision-making and guidance.
In this verse, it refers specifically to the plans of the oppressed, indicating that their intentions and hopes are being thwarted by the wicked. The parsing as a construct noun shows its relationship to the following word, עָנִי, indicating that it is the plans of the poor that are being frustrated.
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 finite verb תָבִ֑ישׁוּ, you will put to shame, governs the main clause, which is followed by a conjunction כִּ֖י introducing the reason clause. The structure emphasizes the contrast between the actions of the wicked and the protective nature of the LORD.
The subject of the main clause is the wicked, while the predicate identifies the LORD as the refuge for the oppressed. This arrangement highlights the disparity between the two groups.
Septuagint Backgroundgenerated
The Septuagint translates עֵצָה as βουλὴν, meaning counsel or purpose, which aligns closely with the Hebrew meaning but may carry a slightly broader connotation in Greek.
The choice of κατῃσξύνατε for תָבִ֑ישׁוּ suggests a focus on the shame brought upon the wicked, emphasizing their disgrace in contrast to the safety provided by God.
In plain words — the whole versegenerated
Psalms 14:6 describes how sinners disrupt the plans of the poor, but reassures that the LORD is a safe place for them. This verse contrasts the actions of the wicked with God's protective nature, emphasizing the hope found in Him.
Frequently Asked Questionsgenerated
It indicates that the wicked actively work against the hopes and intentions of those who are vulnerable, causing them distress.
The verse presents the LORD as a refuge for the oppressed, providing safety and protection amidst their struggles.
This contrast highlights the moral divide between those who harm others and the divine protection offered to the vulnerable, reinforcing the theme of justice.
We learn that God cares for the oppressed and acts as a shelter for them, emphasizing His protective and compassionate nature.
Reflection Questionsgenerated
- In what ways have I seen the plans of the oppressed disrupted in my community?
- How can I be a source of refuge for those who are struggling?
- What actions can I take to stand against the wickedness that frustrates the plans of the vulnerable?
- How does understanding God's role as a shelter change my perspective on my own struggles?
The early church on this verse — how the Fathers read it
Early church fathers interpreted this verse to discuss the relationship between the wicked and God's plan for salvation, as seen in their writings.
These words that are now put forth can be understood in my opinion in light of the Jews trying to upset the plan of the Savior, because they thought that he was lacking power. They did not consider carefully the treasure of his divinity.Early Church Fathers on Psalms 14 →
Like the general over the soldiers and the king over the senate, God is over the generation of the righteous.… If God is in the midst of two or three,Early Church Fathers on Psalms 14 →
"For God is in the just generation." It refers to what went before, so that the sense is, "shall not all they that work iniquity know that the Lord is in the just generation;" that is, He is not in them who love the world.Early Church Fathers on Psalms 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 14:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYou have shamed the counsel of the poor,.... The poor saints, the Lord's people, the generation of the righteous, who are generally the poor of this world; poor in spirit, and an afflicted people:
Read John Gill on Psalms 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe have shamed the counsel of the poor, because the LORD is his refuge.
Read Robert Jamieson on Psalms 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShamed, i.e. desired and endeavoured to bring it to shame, or disappoint it. Compare . Or, ye have reproached or derided it, as a foolish thing. The counsel of the poor, i.e. the cause which he hath taken to defend himself, which is not by lying, and, flattery, and violence, and all manner of wickedness, which is your counsel and usual practice, but by trusting in God, and keeping his way, and calling upon his name. Because; this was the ground of their contempt and scorn, that he lived by faith in God’ s promise and providence. Or, but, as in the foregoing verse. So there seems to be an elegant and fit opposition. You reproach them, but God will own and protect them, and justify their…
Read Matthew Poole on Psalms 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 14:6 Ye have shamed the counsel of the poor, because the LORD [is] his refuge.Ver. 6. You have shamed the counsel of the poor] And thought to mock him out of his confidence, as Sennacherib did by Hezekiah, and the Jews by our Saviour. Religion was long since grown, as it is also at this day among many, not more a matter of form than of scorn. In our wretched days, as the Turks count all fools to be saints, so many with us account all saints to be fools. He is a fool, we say, that would be laughed out of his coat; but he were a double fool that would be laughed out of his skin, that would hazard his soul because loth to be laughed at. Because the Lord is his refuge] Sed Iehovah…
Read John Trapp on Psalms 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Counsel.—This confidence, this piety, this appeal addressed to the supreme Protector, is in this verse called the “counsel,” the “plan” of the sufferer, and the poet asks, “Would ye then make the sufferer blush for such a thought?” “No, for Jehovah is his refuge.” The Authorised Version has here missed the sense by rendering in the past tense.
Read Charles John Ellicott on Psalms 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Ye have shamed the counsel of the poor] Instead of תבישו tabishu, "Ye have shamed," Bishop Horsley proposes to read תבישם tabishem, and translates the clause thus: "The counsel of the helpless man shall put them to shame." But this is not authorized by MS. or version. There is no need for any change: the psalmist refers to the confidence which the afflicted people professed to have in God for their deliverance, which confidence the Babylonians turned into ridicule. The poor people took counsel together to expect help from God, and to wait patiently for it; and this counsel ye derided, because ye did not know - did not consider, that God was in the congregation of the righteous.
Read AdamClarke on Psalms 14 →CambridgeThe Cambridge Bible for Schools and Colleges6. You have shamed] R.V., Ye put to shame. You deride the resort of the afflicted to Jehovah as mere folly. But the word usually means to frustrate or confound: and the line maybe explained, ‘Would ye frustrate the counsel of the poor! Nay! for Jehovah’ &c. Cp. R.V. marg., which gives But for Because. the poor] Or, afflicted. Cp. Psalms 9:12 : and Exodus 3:7; Exodus 3:17; Exodus 4:31. In Psalms 53 the equivalent of Psa 14:5-6 reads thus: “For God hath scattered the bones of him that encampeth against thee; Thou hast put them to shame, because God hath rejected them.” The bones of Israel’s enemies lie bleaching upon the field of battle, where their bodies were left unburied (Ezekiel 6:5).…
Read Cambridge on Psalms 14 →Albert Barnes1798–1870Barnes' Notes on the BibleYe have shamed - The address here is made directly to the wicked themselves, to show them the baseness of their own conduct, and, perhaps, in connection with the previous verse, to show them what occasion they had for fear.
Read Albert Barnes on Psalms 14 →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
You sinners frustrate the plans of the oppressed, yet the LORD is their shelter.
You frustrate the plan of the poor, because Yahweh is his refuge.
You sinners frustrate the plans of the oppressed, yet the LORD is their shelter.
You want to humiliate the oppressed, even though the Lord is their shelter.
Tyndale line
Ye have shamed the counsel of the poor, because the LORD is his refuge.
Ye put to shame the counsel of the poor, Because Jehovah is his refuge.
Ye put to shame the counsel of the poor, because the LORD is his refuge.
Ye have shamed the counsel of the poor, because the LORD is his refuge.
You haue made a mocke at the counsell of the poore, because the Lord is his trust.
Strictly literal
Ye have shamed the counsel of the afflicted, because Jehovah [was] his refuge.
The counsel of the poor ye cause to stink, Because Jehovah [is] his refuge.
You cause the counsel of the poor to stink, || Because YHWH [is] his refuge.
The counsel of the poor [though] you put to shame; because the Lord is his protection.
You want to humiliate the poor person even though Yahweh is his refuge.
Simplified
The wicked dismiss the plans of the poor people, but the Lord looks after them.
You have put to shame the thoughts of the poor, but the Lord is his support.
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 is supported by the Septuagint, which matches all six words of the verse. The Dead Sea Scrolls show partial agreement, with some words restored by an editor, indicating that the core message has been preserved across these texts.
עֲצַת־ עָנִ֥י תָבִ֑ישׁוּ כִּ֖י יְהוָ֣ה מַחְסֵֽהוּ׃
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.
[עצת] [עני] [תבישו] [כי] יהוה מחס׳הו
1 word on the leather — 1 partly restored, 4 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 14:6
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.
עֵצָה (`etsah) refers to counsel or advice, and can also imply a plan or purpose. It is derived from a root meaning to advise or provide guidance. The entries consistently emphasize its use in contexts related to providing counsel or making decisions.
עֵצָה n.f. counsel, advice
base
H6098 עֵצָה counsel, advice
6098 `etsah ay-tsaw'
from 3289; advice; by implication, plan; also
prudence:--advice, advisement, counsel(l-(or)), purpose.
see HEBREW for 03289
עֵצָה (e.tsah) — counsel.
counsel, advice, purpose
N-fs — Noun common · feminine singular constructHNcfsc
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…
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Hiphil-Imperf-2mp — Verb · Hiphil · imperfect second person masculine pluralHVhi2mp
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מַחְסֶּה (machaceh) refers to a refuge or shelter, both literally and figuratively. It conveys meanings of protection from danger or storms, and can also imply a place of trust or hope. The word is derived from a root meaning to cover or protect, and is used in contexts that emphasize safety.
מַחְסֶּה n.m. refuge, shelter
base
H4268 מַחְסֶּה refuge, shelter
4268 machaceh makh-as-eh'
or machceh {makh-seh'}; from 2620; a shelter (literally or
figuratively):--hope, (place of) refuge, shelter, trust.
see HEBREW for 02620
מַחְסֶּה (ma.cha.seh) — refuge.
1) refuge, shelter
1a) from rain or storm, from danger
1b) of falsehood
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms