Psalms 26:1 — Word Study
WLCשָׁפְטֵ֤נִי יְהוָ֗ה כִּֽי־ אֲ֭נִי בְּתֻמִּ֣י הָלַ֑כְתִּי וּבַיהוָ֥ה בָּ֝טַ֗חְתִּי לֹ֣א אֶמְעָֽד׃
BSAOf DavidDâvid Vindicate meshâphaṭ [judge, govern] O LORDYᵉhôvâh [Yehovah, The covenant Name of God] Forkîy ◂Iʼănîy have walkedhâlak■ [lived, conducted myself] with integritytôm [moral purity, completeness] I have trustedbâṭach■ [had confidence, faith] in the LORDYᵉhôvâh [Yehovah] withoutlôʼ waveringmâʻad▸ [slipping, failing]
| Greek | English | Parsing |
|---|---|---|
| שָׁפְטֵ֤נִי | vindicate me | Verb qal imperative second person masculine singular, suffix |
| יְהוָ֗ה | O Yahweh | Noun proper |
| כִּֽי־ | for | Particle |
| אֲ֭נִי | I | Pronoun |
| בְּתֻמִּ֣י | in integrity my | Preposition, noun common masculine singular construct, suffix |
| הָלַ֑כְתִּי | I have walked | Verb, Qal, perfect first person common singular |
| וּבַיהוָ֥ה | and in Yahweh | Conjunction, preposition, noun proper |
| בָּ֝טַ֗חְתִּי | I have trusted | Verb, Qal, perfect first person common singular |
| לֹ֣א | not | Particle |
| אֶמְעָֽד׃ | I will slip | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Vindicate me, O LORD! For I have walked with integrity; I have trusted in the LORD without wavering. |
| KJV | Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; therefore I shall not slide. |
| ASV | Judge me, O Jehovah, for I have walked in mine integrity: I have trusted also in Jehovah without wavering. |
| YLT | By David. Judge me, O Jehovah, for I in mine integrity have walked, And in Jehovah I have trusted, I slide not. |
| WEB | Judge me, Yahweh, for I have walked in my integrity. I have trusted also in Yahweh without wavering. |
| BBE | O Lord, be my judge, for my behaviour has been upright: I have put my faith in the Lord, I am not in danger of slipping. |
Where they part company is שָׁפְטֵ֤נִי — see How Translations Differ.
One main clause supported by two subordinate clauses explaining the basis for the request.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbתֹּם
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 26:1
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 Plea for Vindicationgenerated
Psalms 26:1 expresses a heartfelt appeal from David to the LORD for vindication based on his integrity. This psalm reflects a theme of seeking God's judgment and support in the face of adversaries. The subsequent verses continue this theme, with David inviting the LORD to test his heart and affirming his commitment to God's truth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:8 | The LORD judges the peoples; vindicate me, O LORD, according to my righteousness and integrity. |
| 2 | Psalm 35:24 | Vindicate me by Your righteousness, O LORD my God, and do not let them gloat over me. |
| 3 | Psalm 43:1 | Vindicate me, O God, and plead my case against an ungodly nation; deliver me from deceitful and unjust men. |
| 4 | Psalm 54:1 | Save me, O God, by Your name, and vindicate me by Your might! |
| 5 | 1 Samuel 24:15 | May the LORD be our judge and decide between you and me. May He take notice and plead my case and deliver me from your hand.” |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — שָׁפְטֵ֤נִי, sha.fe.Te.nigenerated
The verb שָׁפַט (shaphat) means to judge or govern, and in this context, it conveys a plea for vindication. It is an imperative form directed at the LORD, indicating urgency and reliance on divine judgment.
This word encompasses various forms of judgment, including legal and moral dimensions. David's request for vindication is rooted in his confidence that he has lived with integrity, making this appeal both personal and relational.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb שָׁפְטֵ֤נִי governs the entire verse, with clauses following that elaborate on the reason for the plea. The structure is straightforward, emphasizing David's integrity and trust as the basis for his appeal.
The main clause is supported by a subordinate clause explaining the grounds for his request, creating a clear cause-and-effect relationship within the verse.
Septuagint Backgroundgenerated
The Septuagint translates שָׁפְטֵ֤נִי as κρῖνόν (krinon), which also means to judge. This choice aligns with the Hebrew meaning but may suggest a more formal judicial context.
The use of κρῖνόν reinforces the notion of a divine judgment, emphasizing the seriousness of David's plea for vindication.
In plain words — the whole versegenerated
Psalms 26:1 shows David asking the LORD to vindicate him because he has lived with integrity and trusted in God without wavering. This psalm highlights his confidence in God's judgment and his commitment to moral purity.
Frequently Asked Questionsgenerated
Asking God to vindicate means seeking His judgment and support, trusting that He will affirm one's integrity and righteousness.
David emphasizes his integrity to establish a basis for his appeal to God, showing that he has lived righteously and deserves divine support.
Trusting in the LORD without wavering means having unwavering faith and confidence in God's promises and character.
This psalm relates to justice by highlighting the psalmist's appeal for God's judgment in his favor, reflecting a desire for divine justice in his life.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's vindication?
- How can I demonstrate integrity in my daily actions and decisions?
- What does unwavering trust in God look like in practice?
- How can I respond to situations where I feel unjustly treated, as David did?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss themes of divine judgment and integrity, arguing from David's plea for vindication.
It is not to be read, as some commentators claim, “Judge me, Lord,” for if it is read “Judge me,” it gives quite a different sense, as though to say, condemn me, as also in Psalms 5 he appealed in the words “Condemn them,Early Church Fathers on Psalms 26 →
"Judge me, O Lord, for I have walked in my innocence" [Psalms 26:1].Early Church Fathers on Psalms 26 →
I appeal to you, O Lord, to act as judge of the justice of my cause: I know you are God, I placed my hopes in your providence, and I am confident I shall not fall into the hands of my pursuers.Early Church Fathers on Psalms 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 26:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleJudge me, O Lord,.... Meaning not that God would enter into judgment with him, in respect to the justification of his person in his sight, which he knew was not by his own righteousness and
Read John Gill on Psalms 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryJudge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; therefore I shall not slide.
Read Robert Jamieson on Psalms 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 26 THE This Psalm was certainly made by David when he was in distress, and particularly when he was falsely accused and defamed by his adversaries, as he frequently was by Saul and his courtiers; and therefore for his vindication he makes a solemn appeal to God, and a protestation of his own innocency, to which he was forced by their clamours and reproaches. David declareth his integrity and innoceney, . His hatred to the congregation of the wicked, ,5. He publisheth God’ s works, ; loves to dwell in his house, . He prays for deliverance from his enemies, ,10, and promises thankfulness to God, ,12. Judge me, i.e. plead my cause, or give sentence for me; as this phrase is commonly…
Read Matthew Poole on Psalms 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 26:1 « [A Psalm] of David. » Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; [therefore] I shall not slide.Ver. 1. Judge me, O Lord] i.e. Judge between me and mine enemies; not between me and thee, as R. David expoundeth it, for then I am sure to be found faulty. For I have walked in mine integrity] viz. Toward Saul, whatever his flattering courtiers suggest against me; as Psalms 7:1-17, which is much like this, and made, as it may seem, about the same time as this, viz. about the beginning of Saul’ s persecution raised against David, 1 Samuel 22:7-8, who thereupon appealeth here to God’ s just judgment, and stands upon his justification, as…
Read John Trapp on Psalms 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Judge me—i.e., do me justice, “vindicate me.” I shall not slide.—Rather, I have trusted in Jehovah without wavering.
Read Charles John Ellicott on Psalms 26 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XXVI The psalmist appeals to God for his integrity, and desires to be brought to the Divine test in order to have his innocence proved, 1-3; shows that he had avoided all fellowship with the wicked, and associated with the upright, 4-8; prays that he may not have his final lot with the workers of iniquity, 9, 10; purposes to walk uprightly before God, 11, 12. NOTES ON PSALM XXVI This Psalm, and the two following, are supposed by Calmet to be all parts of one ode, and to relate to the time of the captivity, containing the prayers, supplications, complaints, and resolutions of the Israelites in Babylon. This is probable; but we have not evidence enough to authorize us to be nice on such…
Read AdamClarke on Psalms 26 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. The Psalmist’s plea for the recognition of his integrity.
Read Cambridge on Psalms 26 →Albert Barnes1798–1870Barnes' Notes on the BibleJudge me, O Lord - That is, determine in regard to my case whether I am truly thy friend, or whether the evidences of my piety are genuine.
Read Albert Barnes on Psalms 26 →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
Vindicate me, O LORD! For I have walked with integrity; I have trusted in the LORD without wavering.
Judge me, Yahweh, for I have walked in my integrity. I have trusted also in Yahweh without wavering.
Of David. Vindicate me, O LORD! For I have walked with integrity; I have trusted in the LORD without wavering.
Vindicate me, O Lord, for I have integrity, and I trust in the Lord without wavering.
Tyndale line
Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; therefore I shall not slide.
Judge me, O Jehovah, for I have walked in mine integrity: I have trusted also in Jehovah without wavering.
Judge me, O LORD, for I have walked in mine integrity: I have trusted also in the LORD without wavering.
A Psalm of David. Judge me, O LORD; for I have walked in my integrity: I have trusted also in the LORD; therefore I shall not slide.
A Psalme of David. Judge me, O Lord, for I haue walked in mine innocency: my trust hath bene also in the Lord: therefore shall I not slide.
Strictly literal
Judge me, O Jehovah, for I have walked in mine integrity, and I have confided in Jehovah: I shall not slip.
By David. Judge me, O Jehovah, for I in mine integrity have walked, And in Jehovah I have trusted, I slide not.
BY DAVID. Judge me, O YHWH, for I have walked in my integrity, || And I have trusted in YHWH, || I do not slide.
“Of David.” Judge me, O Lord; for I have indeed walked in my integrity: and in the Lord have I trusted; I shall not slip.
Judge me, Yahweh, for I have walked with integrity; I have trusted in Yahweh without wavering.
From the Latin
The psalm of David before he was anointed. The Lord is my light and my salvation, whom shall I fear? The Lord is the protector of my life: of whom shall I be afraid?
Simplified
Confirm that I'm innocent, Lord, for I have acted with integrity, and I have trusted in the Lord without fail.
O Lord, be my judge, for my behaviour has been upright: I have put my faith in the Lord, I am not in danger of slipping.
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 and the Septuagint largely agree in their wording, with eight of the ten words matched. This indicates a strong textual consistency between the Hebrew and Greek traditions.
שָׁפְטֵ֤נִי יְהוָ֗ה כִּֽי־ אֲ֭נִי בְּתֻמִּ֣י הָלַ֑כְתִּי וּבַיהוָ֥ה בָּ֝טַ֗חְתִּי לֹ֣א אֶמְעָֽד׃
8 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.
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 26:1
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.
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
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
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…
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
תֹּם (tom) refers to completeness or integrity, encompassing notions of fullness, innocence, and simplicity. It is derived from a root meaning to be complete or perfect. The word appears in contexts related to moral uprightness and wholeness, though the specific verses are not detailed in the entries.
תֹּם n.[m.] completeness, integrity
completeness, fulness
innocence, simplicity
integrity
תֻּמִּים
base
H8537 תֹּם completeness, integrity
8537 tom tome
from 8552; completeness; figuratively, prosperity; usually
(morally) innocence:--full, integrity, perfect(-ion),
simplicity, upright(-ly, -ness), at a venture. See 8550.
see HEBREW for 08552
see HEBREW for 08550
תֹּם (tom) — integrity.
1) integrity, completeness
1a) completeness, fulness
1b) innocence, simplicity
1c) integrity
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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)
Conj | Prep | N-proper — Conjunction · preposition · noun properHC/R/Npt
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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)
Part — ParticleHTn
מָעַד (ma'ad) is a Hebrew verb meaning to slip or slide. It can describe the action of slipping or tottering in its basic form (Qal), and in the Hiphil form, it means to cause something to shake or totter. The entries collectively emphasize the physical instability implied by the word.
[מָעַד] vb. slip, slide, totter, shake (only Heb.);—
Qal slip
Pu. pass. not needed here
Hiph. cause to shake, i.e. make them totter
base
H4571 מָעַד, מוּעֶדֶת, עָמַד
4571 ma`ad maw-ad'
a primitive root; to waver:--make to shake, slide, slip.
מָעַד (ma.ad) — to slip.
1) to slip, slide, totter, shake
1a) (Qal) to slip
1b) (Hiphil) to cause or make to shake or totter
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
As meaning "a cutting from a plant," it is still good English. In this sense in Isa 17:10 for zemorah, "branch," "twig." For the phrase "slip of the tongue" compare Sirach 14:1; 19:16; 20:18; 21:7; 25:8.