Psalms 18:21 — Word Study
WLCכִּֽי־ שָׁ֭מַרְתִּי דַּרְכֵ֣י יְהוָ֑ה וְלֹֽא־ רָ֝שַׁ֗עְתִּי מֵאֱלֹהָֽי׃
BSAof the LORDYᵉhôvâh [Yehovah]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| שָׁ֭מַרְתִּי | I have kept | Verb, Qal, perfect first person common singular |
| דַּרְכֵ֣י | [the] ways of | Noun common, both plural construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וְלֹֽא־ | and not | Conjunction, particle |
| רָ֝שַׁ֗עְתִּי | I have acted wickedly | Verb, Qal, perfect first person common singular |
| מֵאֱלֹהָֽי׃ | from God my | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I have kept the ways of the LORD and have not wickedly departed from my God. |
| KJV | For I have kept the ways of the LORD, and have not wickedly departed from my God. |
| ASV | For I have kept the ways of Jehovah, And have not wickedly departed from my God. |
| YLT | For I have kept the ways of Jehovah, And have not done wickedly against my God. |
| WEB | For I have kept the ways of Yahweh, and have not wickedly departed from my God. |
| BBE | For I have kept the ways of the Lord; I have not been turned away in sin from my God. |
Where they part company is רָשַׁע — see How Translations Differ.
The sentence consists of a main clause followed by a conjunction and a second main clause, presenting a clear contrast between the psalmist's faithfulness and his rejection of wickedness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
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 18:21
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 Declaration of Righteousnessgenerated
Psalms 18:21 is part of a larger passage where the psalmist expresses gratitude for God's justice and reflects on his own adherence to God's ways. The verses surrounding it emphasize the importance of righteousness and the consequences of living according to God's commands. This theme is consistent throughout the Psalms, where the faithful are often contrasted with the wicked.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 17:4 | As for the deeds of men— by the word of Your lips I have avoided the ways of the violent. |
| 2 | Psalm 26:1 | Vindicate me, O LORD! For I have walked with integrity; I have trusted in the LORD without wavering. |
| 3 | Psalm 119:10–11 | With all my heart I have sought You; do not let me stray from Your commandments. |
| 4 | Acts 24:16 | In this hope, I strive always to maintain a clear conscience before God and man. |
| 5 | 1 Thessalonians 2:10 | You are witnesses, and so is God, of how holy, righteous, and blameless our conduct was among you who believed. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שָׁ֭מַרְתִּי, Sha.mar.tigenerated
The verb שָׁמַר (*shamar*) means to keep, guard, or observe. In this context, it indicates a commitment to following God's ways with diligence and care. The perfect tense shows that this is a completed action, emphasizing the psalmist's ongoing faithfulness.
This word encompasses both physical and moral vigilance, suggesting that keeping God's ways involves not just outward actions but also an inner commitment to righteousness. The psalmist's declaration is a personal testament to his integrity before God.
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 consists of two main clauses connected by the conjunction כִּי (for). The first clause, governed by the verb שָׁ֭מַרְתִּי (I have kept), presents the psalmist's positive action, while the second clause, with רָ֝שַׁ֗עְתִּי (I have acted wickedly), presents a negation of wrongdoing.
The structure emphasizes the contrast between the psalmist's faithfulness and the rejection of wickedness, highlighting his moral integrity in relation to God.
Septuagint Backgroundgenerated
The Septuagint translates the verb שָׁמַר as μοι, indicating a personal possession or relationship with the act of keeping. This choice underscores the psalmist's personal commitment to God's ways.
The use of κύριος for יְהוָ֑ה reflects the Greek translators' understanding of God's sovereignty and authority, aligning with the Hebrew context.
In plain words — the whole versegenerated
Psalms 18:21 expresses the psalmist's commitment to following the ways of the LORD. He affirms that he has not acted wickedly or turned away from God, highlighting his integrity and faithfulness.
Frequently Asked Questionsgenerated
To keep the ways of the LORD means to obey His commands and live according to His principles, reflecting a commitment to righteousness.
The psalmist demonstrates his faithfulness by declaring that he has kept the ways of the LORD and has not acted wickedly, indicating a moral integrity in his actions.
The word 'wickedly' emphasizes the moral implications of turning away from God and acting unjustly, contrasting with the psalmist's commitment to righteousness.
This verse relates to the overall theme of the Psalms by highlighting the importance of righteousness and the relationship between the faithful and God.
Reflection Questionsgenerated
- In what ways can I demonstrate my commitment to following God's ways in my daily life?
- What does it mean to me to keep the ways of the LORD?
- How can I guard against acting wickedly in my thoughts and actions?
- What examples from my life reflect a commitment to moral integrity?
The early church on this verse — how the Fathers read it
The early church fathers often referenced this verse to discuss the nature of righteousness and perseverance in faith. Here, Augustine of Hippo comments on the importance of keeping the ways of the Lord.
"Because I have kept the ways of the Lord" [Psalms 18:21]. That the breadth of good works, that are by faith, and the long-suffering of perseverance should follow after.Early Church Fathers on Psalms 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 18:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I have kept the ways of the Lord,.... Not those which the Lord himself walks in, his ways of providence, or of grace; though these are and should be taken notice of and observed by good men, as
Read John Gill on Psalms 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I have kept the ways of the LORD, and have not wickedly departed from my God.
Read Robert Jamieson on Psalms 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have observed and obeyed his precepts, and made mine own will, and passions, and interest stoop to them. And I have not knowingly and wilfully forsaken God, and broken his laws, as wicked men do; which he adds by way of correction and explication, lest the former or following clauses should be interpreted as a profession of such a perfect and sinless righteousness, whereby he might in strict justice be justified by and before God, which he elsewhere utterly disowns, 143:2, and which David, especially towards the end of his days, (when this Psalm was composed, as the title shows,) could not pretend to without great arrogancy and falsehood, as having been guilty of those great sins of…
Read Matthew Poole on Psalms 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 18:21 For I have kept the ways of the LORD, and have not wickedly departed from my God.Ver. 21. For I have kept the ways of the Lord] For the main, and for the most part, though not without some particular stumblings and startings aside, against my general resolution and the tendency of mine heart. And have not wickedly departed from my God] By an utter defection; I have not been transformed into sin’ s image, by projecting sin, by falling into it with full consent, and by lying under the power of it. Non ex superbia sed errore, saith E. David here; not of presumption have I offended, or with a high hand, but of infirmity, and with reluctance; rising up again by repentance, and…
Read John Trapp on Psalms 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20-23) for this protestation of innocence comp. Psalms 7, 17 and Job, passim. Self-righteous pride and vindication of one’s character under calumny are very different things. If taken of the nation at large, comp. Numbers 23:21. Here, also, the text in Samuel offers one or two trifling variations from ours.
Read Charles John Ellicott on Psalms 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. I have kept the ways of the Lord] I was neither an infidel nor a profligate; I trusted in God, and carefully observed all the ordinances of his religion.
Read AdamClarke on Psalms 18 →CambridgeThe Cambridge Bible for Schools and Colleges21. He goes on to substantiate the assertion of the preceding verse. Cp. the prayer of Psa 5:8. Sin is in its nature a separation from God. Cp. Hebrews 3:12.
Read Cambridge on Psalms 18 →Albert Barnes1798–1870Barnes' Notes on the BibleFor I have kept the ways of the Lord - I have obeyed his laws. I have not so violated the laws which God has given to regulate my conduct with my fellow-men as to deserve to be treated by them as a guilty man.
Read Albert Barnes on Psalms 18 →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
For I have kept the ways of the LORD and have not wickedly departed from my God.
For I have kept the ways of Yahweh, and have not wickedly departed from my God.
For I have kept the ways of the LORD and have not wickedly departed from my God.
For I have obeyed the Lord’s commands; I have not rebelled against my God.
Tyndale line
For I have kept the ways of the LORD, and have not wickedly departed from my God.
For I have kept the ways of Jehovah, And have not wickedly departed from my God.
For I have kept the ways of the LORD, and have not wickedly departed from my God.
For I have kept the ways of the LORD, and have not wickedly departed from my God.
Because I kept the wayes of the Lord, and did not wickedly against my God.
Strictly literal
For I have kept the ways of Jehovah, and have not wickedly departed from my God.
For I have kept the ways of Jehovah, And have not done wickedly against my God.
For I have kept the ways of YHWH, || And have not done wickedly against my God.
(18:22) For I have kept the ways of the Lord, and have not wickedly departed from my God.
For I have kept the ways of Yahweh and have not wickedly turned away from my God.
Simplified
For I have followed the Lord's ways; I have not sinned by turning away from my God.
For I have kept the ways of the Lord; I have not been turned away in sin from my God.
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 consistent with the Septuagint in meaning, although the Septuagint's structure differs. The Dead Sea Scrolls show some damage, with four words intact and three supplied by an editor, but they align with the overall message of faithfulness to God.
כִּֽי־ שָׁ֭מַרְתִּי דַּרְכֵ֣י יְהוָ֑ה וְלֹֽא־ רָ֝שַׁ֗עְתִּי מֵאֱלֹהָֽי׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[יגמל׳ני] [יהוה] [כצדק׳י] כבר יד׳י ישיב ל׳י
4 words on the leather — 3 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 18:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — 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 שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
HNcbpc — Noun common · both plural constructHNcbpc
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…
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
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
רָשַׁע (rasha`) is a Hebrew verb meaning to be wicked or to act wickedly. It covers various aspects of wrongdoing, including being guilty and condemning others in both civil and ethical contexts. The entries indicate a distinction between its basic meaning of wickedness and its implications of guilt and condemnation.
[רָשַׁע] vb. denom. be wicked, act wickedly
Qal
be wicked, act wickedly
be guilty
Hiph.
condemn as guilty, in civil relations
condemn as guilty, in ethical and religious relations
act wickedly, in ethics and religious
base
H7561 רָשַׁע vb. denom. be wicked, act wickedly .. be wicked, act wickedly
. be guilty
. . condemn as guilty, in civil relations
. condemn as guilty, in ethical and religious relations
. act wickedly, in ethics and religious
7561 rasha` raw-shah'
a primitive root; to be (causatively, do or declare) wrong;
by implication, to disturb, violate:--condemn, make trouble,
vex, be (commit, deal, depart, do) wicked(-ly, -ness).
רָשַׁע (ra.sah) — be wicked.
1) to be wicked, act wickedly
1a) (Qal)
1a1) to be wicked, act wickedly
1a2) to be guilty, be condemned
1b) (Hiphil)
1b1) to condemn as guilty (in civil relations)
1b2) to condemn as guilty (in ethical or religious relations)
1b3) to act wickedly (in ethics and religion)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HR/Ncmpc/Sp1bs — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs