Psalms 142:1 — Word Study
WLCק֭וֹלִי אֶל־ יְהוָ֣ה אֶזְעָ֑ק ק֝וֹלִ֗י אֶל־ יְהוָ֥ה אֶתְחַנָּֽן׃
BSAA Maskilmaskîyl of DavidDâvid when he washâyâh in the cavemᵉʻârâh A prayertᵉphillâh
| Greek | English | Parsing |
|---|---|---|
| ק֭וֹלִי | voice my | Noun common masculine singular construct, suffix |
| אֶל־ | to | Preposition |
| יְהוָ֣ה | Yahweh | Noun proper |
| אֶזְעָ֑ק | I cry out | Verb, Qal, imperfect first person common singular |
| ק֝וֹלִ֗י | voice my | Noun common masculine singular construct, suffix |
| אֶל־ | to | Preposition |
| יְהוָ֥ה | Yahweh | Noun proper |
| אֶתְחַנָּֽן׃ | I seek favor | Verb, Hithpael, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I cry aloud to the LORD; I lift my voice to the LORD for mercy. |
| KJV | I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication. |
| ASV | I cry with my voice unto Jehovah; With my voice unto Jehovah do I make supplication. |
| YLT | An Instruction of David, a Prayer when he is in the cave. My voice [is] unto Jehovah, I cry, My voice [is] unto Jehovah, I entreat grace. |
| WEB | I cry with my voice to Yahweh. With my voice, I ask Yahweh for mercy. |
| BBE | The sound of my cry went up to the Lord; with my voice I made my prayer for grace to the Lord. |
Translations agree on the essence of the psalmist's cry, emphasizing the plea for mercy.
The verse consists of a main clause and a subordinate verb phrase, highlighting the psalmist's urgent appeal.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 142:1
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 Cry for Helpgenerated
Psalm 142:1 expresses the psalmist's heartfelt cry to the LORD for mercy. In this context, he pours out his complaint and reveals his troubles, emphasizing his desperate need for God's attention and assistance. This psalm is a reflection of deep emotional distress and a plea for divine intervention, similar to other lament psalms that articulate human suffering and the need for God's grace.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 32:1 | Blessed is he whose transgressions are forgiven, whose sins are covered. |
| 2 | Psalm 54:1 | Save me, O God, by Your name, and vindicate me by Your might! |
| 3 | Psalm 57:1 | Have mercy on me, O God, have mercy, for in You my soul takes refuge. In the shadow of Your wings I will take shelter until the danger has passed. |
| 4 | 1 Chronicles 4:10 | And Jabez called out to the God of Israel, “If only You would bless me and enlarge my territory! May Your hand be with me and keep me from harm, so that I will be free from pain.” And God granted the request of Jabez. |
| 5 | 1 Samuel 22:1–2 | So David left Gath and took refuge in the cave of Adullam. When his brothers and the rest of his father’s household heard about it, they went down to him there. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אֶזְעָ֑ק, 'ez.'Akgenerated
The verb זָעַק (za`aq) means 'to cry out' or 'to call for help', typically in a context of distress. It suggests a loud and urgent appeal, often directed towards God in times of trouble.
The imperfect form indicates ongoing action, emphasizing that the psalmist is not just crying out once but repeatedly seeking God's mercy and intervention. This reflects a deep sense of urgency and dependence on God's grace.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses cry aloud and lift my voice, emphasizing the psalmist's urgent appeal to God.
Sentence Structuregenerated
The finite verb אֶזְעָ֑ק, I cry out, governs the main clause, with two phrases following: a prepositional phrase indicating direction to the LORD and a second verb phrase expressing the act of seeking mercy.
The structure emphasizes the psalmist's direct appeal to God, with the repetition of יְהוָ֣ה (Yahweh) highlighting the relationship between the speaker and the divine.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יְהוָ֣ה is rendered as ἐν, indicating a similar focus on the LORD. This choice reflects the continuity of the divine name across translations.
The Greek word for אֶזְעָ֑ק is not directly provided, but the overall structure maintains the urgency of the cry for help, aligning with the Hebrew intent.
In plain words — the whole versegenerated
Psalm 142:1 shows the psalmist crying out to the LORD for mercy. He lifts his voice in a plea for help, expressing his distress and need for God's grace.
Frequently Asked Questionsgenerated
Crying out to the LORD signifies a deep need for help and intervention, often in times of distress or trouble.
The repetition emphasizes the psalmist's direct appeal to God and highlights the importance of the relationship between the speaker and the divine.
The psalmist seeks mercy in the form of grace, loving-kindness, and favor from God, reflecting a desire for divine assistance.
This psalm shares themes with other lament psalms, expressing human suffering and the urgent need for God's help and mercy.
Reflection Questionsgenerated
- In what areas of my life do I need to cry out to God for help?
- How can I express my distress and seek God's mercy in my prayers?
- What does it mean to me to lift my voice to the LORD?
- How can I encourage others to seek God's mercy in their times of trouble?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, noting the significance of the psalmist's personal cry to the LORD.
..."With my voice have I cried unto the Lord" [Psalms 142:1]. It were enough to say, "with voice:" not for nothing perhaps has "my" been added.Early Church Fathers on Psalms 142 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 142:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI cried unto the Lord with my voice,.... With the voice of his soul, in the language of his mind, mentally, as Moses and Hannah cried unto the Lord when no voice was heard, or articulate sounds
Read John Gill on Psalms 142 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication.
Read Robert Jamieson on Psalms 142 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 142 Either that of Adullam, 1 Samuel 22, or that of En-gedi, 1 Samuel 24. There he meditated this Psalm, which afterwards he more accurately composed and committed to writing. David, finding help no where in his straits and afflictions, , crieth and comforteth himself in prayer to God, ,7. With my voice; either, 1. With the voice of my soul. But so this addition would be superfluous, and much more the repetition of it, because that is necessarily implied in the former word, I cried, and in the following, I make my supplication. Or rather, 2. With my corporeal voice, which the fervour of my soul forced me to use, when I could not do it without some danger, the enemy being at the mouth…
Read Matthew Poole on Psalms 142 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 142:1 « Maschil of David; A Prayer when he was in the cave. » I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication.When he was in the cave] sc. Of Engedi, 1 Samuel 24:1 Loquitur in spelunca, sed prophetat in Christo, saith Hilary. Ver. 1. I cried unto the Lord with my voice] sc. Of my heart, and more with my mind than mouth; for if he had been heard, he had been taken up by the enemy. Thus Moses cried, but uttered nothing, Exodus 14:15, Egit vocis silentio, ut corde clamaret (Aug.). Thus Christ cried, Hebrews 5:7.
Read John Trapp on Psalms 142 →
AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXLII The psalmist, in great distress and difficulty, calls upon God, 1-7. NOTES ON PSALM CXLII The title says, "An Instruction of David," or a Psalm of David giving instruction; "A Prayer when he was in the cave." David was twice in great peril in caves. 1. At the cave of Adullam, when he fled from Achish, king of Gath, 1 Samuel 22:1. 2. When he was in the cave of En-gedi, where he had taken refuge from the pursuit of Saul; and the latter, without knowing that David was in it, had gone into it on some necessary occasion, 1 Samuel 24:1-3. If the inscription can be depended on, the cave of En-gedi is the most likely of the two, for the scene laid here. But were there doubts concerning…
Read AdamClarke on Psalms 142 →
CambridgeThe Cambridge Bible for Schools and Colleges1, 2. The Psalmist’s resolve to seek relief by laying his distress before Jehovah.
Read Cambridge on Psalms 142 →
Albert Barnes1798–1870Barnes' Notes on the BibleI cried unto the Lord with my voice - See the notes at Psalms 3:4, where the language is the same. He uttered a loud and audible prayer, though he was alone. It was not a mental ejaculation, but he gave expression to his desires.
Read Albert Barnes on Psalms 142 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. I cried—I made an outcry. The repetitions denote intensity. With my voice, shows that it was not a figure for inward fervour, but a vocal, earnest call. Supplication—Literally, I made my earnest cry for mercy.
Read Daniel Denison Whedon on Psalms 142 →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
I cry aloud to the LORD; I lift my voice to the LORD for mercy.
I cry with my voice to Yahweh. With my voice, I ask Yahweh for mercy.
A Maskil of David, when he was in the cave. A prayer. I cry aloud to the LORD; I lift my voice to the LORD for mercy.
To the Lord I cry out; to the Lord I plead for mercy.
Tyndale line
I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication.
I cry with my voice unto Jehovah; With my voice unto Jehovah do I make supplication.
I cry with my voice unto the LORD; with my voice unto the LORD do I make supplication.
Maschil of David; a prayer when he was in the cave. I cried to the LORD with my voice; with my voice to the LORD I made my supplication.
A Psalme of David, to give instruction, and a prayer, when he was in the cave. I cryed vnto the Lord with my voyce: with my voyce I prayed vnto the Lord.
Strictly literal
I cry unto Jehovah with my voice: with my voice unto Jehovah do I make supplication.
An Instruction of David, a Prayer when he is in the cave. My voice [is] unto Jehovah, I cry, My voice [is] unto Jehovah, I entreat grace.
AN INSTRUCTION OF DAVID. A PRAYER WHEN HE IS IN THE CAVE. My voice [is] to YHWH, I cry, || My voice [is] to YHWH, I beg [for] grace.
“A Maskil of David, when he was in the cave. A prayer.” (142:2) With my voice I cry unto the Lord: with my voice I make supplication unto the Lord.
With my voice I cry out for help to Yahweh; with my voice I plead for Yahweh's favor.
From the Latin
Hear, O Lord, my prayer: give ear to my supplication in thy truth: hear me in thy justice.
Simplified
I call out to the Lord for help; pleading with the Lord for mercy.
The sound of my cry went up to the Lord; with my voice I made my prayer for grace to the Lord.
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: ק֭וֹלִי אֶל־ יְהוָ֣ה אֶזְעָ֑ק ק֝וֹלִ֗י אֶל־ יְהוָ֥ה אֶתְחַנָּֽן׃. The Septuagint matches 5 of the 8 words, indicating a close alignment between the Hebrew and Greek texts, though the word order differs.
ק֭וֹלִי אֶל־ יְהוָ֣ה אֶזְעָ֑ק ק֝וֹלִ֗י אֶל־ יְהוָ֥ה אֶתְחַנָּֽן׃
5 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 142:1
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.
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
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)
HNpt — Noun properHNpt
זָעַק (za`aq) is a Hebrew verb meaning to cry out or call for help, often in a context of distress or need. It can also refer to assembling or summoning people, particularly for military purposes. The word has various forms, including Qal, Niphal, and Hiphil, indicating different nuances of calling or gathering.
[זָעַק] vb. cry, cry out, call
Qal
call, to one's aid
cry, cry out, in need
Niph. be called together, assemble, join
Hiph.
call, call out, or together, for military service
make a crying
have proclamation made
call out, or at
base
H2199 זָעַק cry, cry out, call .. call, to one's aid
. cry, cry out, in need
. be called together, assemble, join
. . call, call out, or together, for military service
. make a crying
. have proclamation made
. call out, or at
2199 za`aq zaw-ak'
a primitive root; to shriek (from anguish or danger); by
analogy, (as a herald) to announce or convene publicly:--
assemble, call (together), (make a) cry (out), come with such
a company, gather (together), cause to be proclaimed.
זָעַק (za.aq) — to cry out.
1) to cry, cry out, call, call for help
1a) (Qal)
1a1) to call (to one's aid)
1a2) to cry, cry out (in need)
1b) (Niphal) to be assembled, be called together, be joined together
1c) (Hiphil)
1c1) to call, call out, call together, summon
1c2) to make a crying, proclaim
1c3) to have a proclamation made
1c4) to call out to, call out at
Aramaic equivalent: ze.iq (זְעִ֑ק "to cry out" H2200)
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
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)
HNpt — Noun properHNpt
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
HVti1cs — Verb · Hithpael · imperfect first person common singularHVti1cs
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
