Psalms 17:6 — Word Study
WLCאֲנִֽי־ קְרָאתִ֣יךָ כִֽי־ תַעֲנֵ֣נִי אֵ֑ל הַֽט־ אָזְנְךָ֥ לִ֝֗י שְׁמַ֣ע אִמְרָתִֽי׃
BSA◂Iʼănîy [the psalmist, a humble worshiper] call on Youqârâʼ■ O Godʼêl [Elohim, the all-powerful] forkîy You will answer meʻânâh▸ [respond to my prayer, give a divine response] Inclinenâṭâh Your earʼôzen [bend down to listen, give attention] hearshâmaʻ [listen carefully, obey] my wordsʼimrâh [spoken thoughts, heartfelt cries]
| Greek | English | Parsing |
|---|---|---|
| אֲנִֽי־ | I | Pronoun |
| קְרָאתִ֣יךָ | I call out to you | Verb qal perfect first person common singular, suffix |
| כִֽי־ | for | Particle |
| תַעֲנֵ֣נִי | you will answer me | Verb qal imperfect second person masculine singular, suffix |
| אֵ֑ל | O God | Noun common, masculine singular absolute |
| הַֽט־ | incline | Verb, Hiphil, imperative second person masculine singular |
| אָזְנְךָ֥ | ear your | Noun common feminine singular construct, suffix |
| לִ֝֗י | to me | Preposition, suffix |
| שְׁמַ֣ע | hear | Verb, Qal, imperative second person masculine singular |
| אִמְרָתִֽי׃ | utterance my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I call on You, O God, for You will answer me. Incline Your ear to me; hear my words. |
| KJV | I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech. |
| ASV | I have called upon thee, for thou wilt answer me, O God: Incline thine ear unto me, and hear my speech. |
| YLT | I — I called Thee, for Thou dost answer me, O God, incline Thine ear to me, hear my speech. |
| WEB | I have called on you, for you will answer me, God. Turn your ear to me. Hear my speech. |
| BBE | My cry has gone up to you, for you will give me an answer, O God: let your ear be turned to me, and give attention to my words. |
The translations agree on the essence of the verse, particularly in the request for God to answer the psalmist.
The verse contains one main clause and three subordinate clauses, emphasizing the psalmist's call and requests for divine attention.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbנָטָה
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 17:6
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 — A Prayer for Helpgenerated
Psalm 17:6 reflects the psalmist's earnest cry for God's attention and assistance. This verse is part of a larger prayer where the psalmist affirms his commitment to God's ways and seeks divine intervention against adversaries. The surrounding verses emphasize the psalmist's trust in God's protection and justice, as seen in Psalm 17:5 and Psalm 17:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 55:16 | But I call to God, and the LORD saves me. |
| 2 | Psalm 66:19–20 | But God has surely heard; He has attended to the sound of my prayer. |
| 3 | Psalm 116:2 | Because He has inclined His ear to me, I will call on Him as long as I live. |
| 4 | Psalm 13:3–4 | Consider me and respond, O LORD my God. Give light to my eyes, lest I sleep in death, |
| 5 | Isaiah 37:17–20 | Incline Your ear, O LORD, and hear; open Your eyes, O LORD, and see. Listen to all the words that Sennacherib has sent to defy the living God. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תַעֲנֵ֣נִי, ta.'a.Ne.nigenerated
The verb תַעֲנֵ֣נִי, transliterated as ta'aneni, is a second-person masculine singular imperfect form of the root עָנָה (anah), meaning 'to answer' or 'to respond.' The structure indicates a request for an action that the psalmist believes will happen in the future, emphasizing his faith in God's responsiveness.
This word conveys both the act of answering and the deeper relational aspect of God responding to the psalmist's plea. It suggests a divine engagement with the psalmist's situation, highlighting the importance of communication in their relationship.
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 verse is structured around the main action of calling out, initiated by the finite verb קְרָאתִ֣יךָ, I call out to you. It is followed by a clause explaining the reason for the call, a request for God's attention, and a plea for Him to hear the psalmist's words.
The imperative form of הַֽט־ (incline) emphasizes the urgency of the psalmist's request, while the subsequent clauses detail the psalmist's plea for divine listening and response.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew תַעֲנֵ֣נִי is rendered as ἀκούσῃς, meaning 'you will hear.' This choice narrows the focus from a broader response to specifically hearing the psalmist's plea, highlighting the importance of attentive listening.
This translation reflects a slightly different nuance, emphasizing God's ability to hear the psalmist's call, which is central to the relationship depicted in the text.
In plain words — the whole versegenerated
Psalm 17:6 shows the psalmist calling out to God, trusting that God will answer him. He asks God to listen closely to his words, expressing a deep need for divine attention and help.
Frequently Asked Questionsgenerated
The psalmist is expressing a heartfelt plea for help and guidance, showing his reliance on God for support.
This request emphasizes the psalmist's desire for God to pay close attention to his words, indicating the urgency and importance of his plea.
The psalmist's call teaches us about the importance of prayer and seeking God's attention in times of need, reflecting a model for our own prayers.
This verse encapsulates the psalmist's trust in God's ability to respond, setting the tone for the themes of protection and divine justice found throughout the psalm.
Reflection Questionsgenerated
- In what areas of my life do I need to call out to God for help?
- How can I ensure that I am listening carefully to God's responses in my prayers?
- What does it mean for me to trust that God will answer my cries for help?
- How can I apply the psalmist's example of prayer in my daily life?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the nature of prayer and God's responsiveness to human need. Their insights are included here.
"I have cried out, for You have heard Me, O God" [Psalms 17:6]. With a free and strong effort have I directed My prayers unto You: for that I might have this power,Early Church Fathers on Psalms 17 →
Human weakness is not strong enough to reach the Father on its own. For when he hears, he graciously shows his indulgence, and he bestows his mercy in advance so that he is able to accept the prayers of those who implore him.Early Church Fathers on Psalms 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 17:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have called upon thee,.... In prayer. This had been the constant practice of the psalmist, and he still continued in it; for thou wilt hear me, O God; God is a God hearing prayer; he is used to
Read John Gill on Psalms 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech. I have called upon thee (and now call again), for thou wilt hear me, O God: incline thine ear unto me, and hear my speech.
Read Robert Jamieson on Psalms 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have called upon thee; it hath been, and still is, and shall be my constant course to apply myself to thee for assistance and for deliverance. For thou wilt hear me, O God; for though thou mayst delay for a season, I am well assured that thou wilt hear and answer me.
Read Matthew Poole on Psalms 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 17:6 I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, [and hear] my speech.Ver. 6. I have called upon thee, for thou wilt hear me] q.d. Thou wast always wont to hear me, and therefore I presume thou wilt. Experience breeds confidence. Incline thine ear] See how he reinforceth his former request; as if he would wring the blessing out of God’ s hands by a holy violence, and take no denial.
Read John Trapp on Psalms 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Incline thine ear unto me] David prayed from a conviction that God would hear: but he could not be satisfied unless he received an answer. In a believer's mind the petition and the answer should not be separated.
Read AdamClarke on Psalms 17 →CambridgeThe Cambridge Bible for Schools and Colleges6–9. After protesting his integrity he resumes his prayer.
Read Cambridge on Psalms 17 →Albert Barnes1798–1870Barnes' Notes on the BibleI have called upon thee for thou wilt hear me, O God - The meaning of this is, “I have called on thee heretofore, and will do it still, because I am certain that thou wilt hear me.” That is, he was
Read Albert Barnes on Psalms 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Having laid open his inmost thoughts, and protested his innocence before God, the psalmist now resumes his prayer.
Read Daniel Denison Whedon on Psalms 17 →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 call on You, O God, for You will answer me. Incline Your ear to me; hear my words.
I have called on you, for you will answer me, God. Turn your ear to me. Hear my speech.
I call on You, O God, for You will answer me. Incline Your ear to me; hear my words.
I call to you for you will answer me, O God. Listen to me! Hear what I say!
Tyndale line
I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech.
I have called upon thee, for thou wilt answer me, O God: Incline thine ear unto me, and hear my speech.
I have called upon thee, for thou wilt answer me, O God: incline thine ear unto me, and hear my speech.
I have called upon thee, for thou wilt hear me, O God: incline thy ear to me, and hear my speech.
I haue called vpon thee: surely thou wilt heare me, O God: incline thine eare to me, and hearken vnto my wordes.
Strictly literal
I have called upon thee, for thou answerest me, O God. Incline thine ear unto me, hear my speech.
I — I called Thee, for Thou dost answer me, O God, incline Thine ear to me, hear my speech.
I called You, for You answer me, || O God, incline Your ear to me, hear my speech.
I call on thee, for thou wilt answer me, O God: incline thy ear unto me, hear my speech.
I call to you, for you answer me, God; turn your ear to me and listen when I speak.
From the Latin
The sorrows of hell encompassed me: and the snares of death prevented me.
Simplified
God, I call out to you because I know you will answer; please listen carefully to what I have to say.
My cry has gone up to you, for you will give me an answer, O God: let your ear be turned to me, and give attention to my words.
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 (MT) of Psalms 17:6 reads, "אֲנִֽי־ קְרָאתִ֣יךָ כִֽי־ תַעֲנֵ֣נִי אֵ֑ל הַֽט־ אָזְנְךָ֥ לִ֝֗י שְׁמַ֣ע אִמְרָתִֽי׃" The Dead Sea Scrolls (8Q2) present a similar text, though it contains some partially restored words and others supplied by an editor, indicating some differences in preservation. The Septuagint (LXX) aligns closely with the MT, matching 9 out of 10 words, but its word order and articles differ, reflecting a different syntactical structure rather than a textual disagreement. Overall, the MT and LXX agree on the core message of the verse, while the Dead Sea Scrolls show minor variations due to restoration efforts.
אֲנִֽי־ קְרָאתִ֣יךָ כִֽי־ תַעֲנֵ֣נִי אֵ֑ל הַֽט־ אָזְנְךָ֥ לִ֝֗י שְׁמַ֣ע אִמְרָתִֽי׃
9 of the 10 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.
אני קראתי׳ך [כי] [תענ׳ני] [אל] [הט] [אזנ׳ך] [ל׳י] [שמע] אמרת׳י
2 words on the leather — 1 partly restored, 7 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 17:6
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp2ms
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…
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Imperf-2ms | Suff — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp1bs
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Hiphil-Impv-2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
אִמְרָה (imrah) refers to an utterance, speech, or word, and can denote a word of God, including commands and promises. It also has a connotation of a threat, particularly in the context of divine judgment. The term is feminine and is derived from a related root, אֶמְרָה (emrah), which shares similar meanings.
ref
H565a אִמְרָה utternace, speech, word H565b אֶמְרָה id. [565a]
565 'imrah im-raw'
or memrah {em-raw'}; feminine of 561, and meaning the
same:--commandment, speech, word.
see HEBREW for 0561
אִמְרָה (im.rah) — word.
1) utterance, speech, word
1a) word of God (command and promise)
אֶמְרָה (im.rah) — threat.
threat (of judgement from God)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs