Menu

Psalms 30:1 — Word Study

Depth

WLCאֲרוֹמִמְךָ֣ יְ֭הוָה כִּ֣י דִלִּיתָ֑נִי וְלֹא־ שִׂמַּ֖חְתָּ אֹיְבַ֣י לִֽי׃

BSAA Psalmmizmôwr A songshîyr for the dedicationchănukkâh of the templebayith Of DavidDâvid

Word
Listen & take awayPsalms 30
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 1 opens the chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Li) — no per-word recordings of the Hebrew exist to link to.
Take it away
Psalms 30:1quick helps
In a sentenceThe psalmist praises the LORD for lifting him from despair and preventing his enemies from celebrating his downfall.
Who is speakingThe psalmist, addressing God directly as יְהוָה, Yahweh.
Where we areThis verse is part of a psalm expressing gratitude and praise, likely after a time of distress.
The hard wordאֲרוֹמִמְךָ, 'a.ro.mi.Kha
Take awayThe psalmist's confidence in God's deliverance is clear in his declaration of praise.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbH8055 The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 30:1

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 Psalm of Thanksgivinggenerated

1I will exalt You, O LORD, for You have lifted me up and have not allowed my foes to rejoice over me.
2O LORD my God, I cried to You for help, and You healed me.
3O LORD, You pulled me up from Sheol; You spared me from descending into the Pit.
4Sing to the LORD, O you His saints, and praise His holy name.

Psalms 30:1 expresses the psalmist's deep gratitude to the LORD for His deliverance. The psalm reflects a personal experience of being lifted from a dire situation, highlighting the relationship between the psalmist and God. This theme of divine rescue is common in the Psalms, where the faithful cry out to God in times of trouble and receive His help, as seen in verse 2 and verse 3.


Cross References

ReferenceText (BSB)
12 Samuel 24:25And there he built an altar to the LORD and offered burnt offerings and peace offerings. Then the LORD answered the prayers on behalf of the land, and the plague upon Israel was halted.
21 Chronicles 21:6But Joab did not include Levi and Benjamin in the count, because the king’s command was detestable to him.
3Deuteronomy 20:5Furthermore, the officers are to address the army, saying, “Has any man built a new house and not dedicated it? Let him return home, or he may die in battle and another man dedicate it.
42 Samuel 5:11Now Hiram king of Tyre sent envoys to David, along with cedar logs, carpenters, and stonemasons, and they built a palace for David.
52 Samuel 6:20As soon as David returned home to bless his own household, Saul’s daughter Michal came out to meet him. “How the king of Israel has distinguished himself today!” she said. “He has uncovered himself today in the sight of the maidservants of his subjects, like a vulgar person would do.”

The Key Word אֲרוֹמִמְךָ, 'a.ro.mi.Khagenerated

The verb אֲרוֹמִמְךָ ('a.ro.mi.Kha) is a piel imperfect form, indicating an ongoing action of exalting or lifting up. It conveys both a physical and a metaphorical sense of elevation, suggesting not only a lifting up in praise but also a recognition of God's power to elevate the humble.

This word is derived from the root רוּם (ruwm), which encompasses the idea of being high or exalted. The psalmist's choice of this verb emphasizes his intention to publicly glorify God for His acts of salvation.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which uses exalt for אֲרוֹמִמְךָ.


Sentence Structuregenerated

The main verb אֲרוֹמִמְךָ ('a.ro.mi.Kha) governs the sentence, expressing the psalmist's intention to exalt the LORD. It is followed by a causal clause introduced by כִּי (ki), explaining the reason for this exaltation: God's action of lifting him up.

The structure emphasizes the relationship between the psalmist's praise and God's past actions, creating a flow from declaration to justification.


Septuagint Backgroundgenerated

The Septuagint translates אֲרוֹמִמְךָ as ᾠδῆς, which indicates a focus on the act of singing or praising. This choice highlights the psalm's liturgical context, suggesting that the psalmist's exaltation of God is meant to be expressed in worship.

This translation reflects a broader understanding of praise that encompasses both verbal expression and the act of singing, aligning with the communal nature of psalms.


In plain words — the whole versegenerated

Psalms 30:1 expresses the psalmist's intention to praise the LORD for lifting him up from a difficult situation and preventing his enemies from celebrating his downfall. This verse is part of a larger psalm that emphasizes gratitude for God's deliverance.


Frequently Asked Questionsgenerated

What does the psalmist mean by 'I will exalt You'?

The psalmist expresses his intention to publicly praise and glorify the LORD for His actions in lifting him from despair.

Why does the psalmist mention his enemies?

The mention of enemies highlights the context of distress from which God has delivered him, emphasizing the significance of God's help.

How does this verse reflect the relationship between the psalmist and God?

The verse illustrates a personal relationship where the psalmist acknowledges God's power and expresses gratitude for His intervention in his life.

What is the significance of the phrase 'You have lifted me up'?

This phrase signifies God's action of rescue and support, indicating that the psalmist has been saved from a dire situation.


Reflection Questionsgenerated

  1. In what ways have I experienced God's lifting hand in my life?
  2. How can I express my gratitude to God for His help during difficult times?
  3. What role do my enemies or challenges play in my understanding of God's deliverance?
  4. How can I incorporate praise into my daily life as a response to God's faithfulness?

The early church on this verse — how the Fathers read it

The early Church Fathers often referenced this psalm to illustrate God's deliverance. Augustine of Hippo quotes it to emphasize the theme of praise in response to God's saving actions.

Augustine of HippoExposition on Psalms 30 354–430
It is then whole Christ who speaks. "I will exalt You, O Lord, for You have taken Me up" [Psalms 30:1]. I will praise Your high Majesty, O Lord, for You have taken Me up.
Early Church Fathers on Psalms 30 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Psalms 30:1 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

I will extol thee, O Lord,.... Or "lift thee up on high" (k).

Read John Gill on Psalms 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me. The dedication of the house of David - namely, the site of the future temple which Solomon built.

Read Robert Jamieson on Psalms 30 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Psalms 30 A Psalm and Song; or, A Psalm of Song; i.e. either, 1. A Psalm to be sung with the voice to an instrument. Or, 2. A Psalm of joy and praise; for so this is. And this Hebrew word schir may be here taken not simply for a song, but for a joyful song, as it Isaiah 42:8 ,10. At the dedication of the house of David; either, 1. At the dedication of the temple, called the house, or that house, eminently and emphatically. So the Chaldee paraphrast and the Hebrew doctors understand it. And then the last words, of David, are to be joined with the first, a Psalm and Song. But this seems not probable, because the temple was not built by David, nor in his days, although he might prescribe a…

Read Matthew Poole on Psalms 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Psalms 30:1 « A Psalm [and] Song [at] the dedication of the house of David. » I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me.A Psalm and Song] i.e. A holy hymn, first framed in metre, then sung with men’ s voices. At the dedication of the house of David] Either when it was newly built, 2 Samuel 5:11, confer Deuteronomy 20:5 Nehemiah 12:27, saying, as he once, Iamque, meos dedo tibi, Princeps, iure Penates, Tu mihi ius dederas, posse vocare meos. God so loveth his people that their walls are ever in his sight, Isaiah 49:16; they should therefore have holiness to the Lord written upon them, Zechariah 14:20, sanctified they should be by the…

Read John Trapp on Psalms 30 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(1) Thou hast lifted me up.—The Hebrew word seems to mean to dangle, and therefore may be used either of letting down or drawing up. The cognate noun means bucket It is used in Exodus 2:19, literally of drawing water from a well; in Proverbs 20:5, metaphorically of counsel. Here it is clearly metaphorical of restoration from sickness, and does not refer to the incident in Jeremiah’s life (Jeremiah 38:13), where quite a different word is used.

Read Charles John Ellicott on Psalms 30 →
AdamClarkeAdam Clarke's Commentary on the Bible

PSALM XXX The psalmist returns thanks to God for deliverance from great danger, 1-3. He calls upon the saints to give thanks to God at the remembrance of his holiness, because of his readiness to save, 4, 5. He relates how his mind stood affected before this great trial and how soon an unexpected change took place, 6, 7; mentions how, and in what terms, he prayed for mercy, 8-10; shows how God heard and delivered him and the effect it had upon his mind, 11, 12. NOTES ON PSALM XXX This Psalm or song is said to have been made or used at the dedication of the house of David, or rather the dedication of a house or temple; for the word David refers not to הבית habbayith, the house, but to מזמור…

Read AdamClarke on Psalms 30 →
CambridgeThe Cambridge Bible for Schools and Colleges

1–3. Thanksgiving for deliverance from death in answer to prayer.

Read Cambridge on Psalms 30 →
Albert Barnes1798–1870Barnes' Notes on the Bible

I will extol thee - literally, “I will exalt thee;” that is, he would make God first and supreme in his thoughts and affections; he would do what he could to make Him known; he would elevate Him high in his praises.

Read Albert Barnes on Psalms 30 →

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

BSBBerean Standard Bible2020

I will exalt You, O LORD, for You have lifted me up and have not allowed my foes to rejoice over me.

WEBWorld English Bible2000

I will extol you, Yahweh, for you have raised me up, and have not made my foes to rejoice over me.

MSBMajority Standard Bible2022

A Psalm. A song for the dedication of the temple. Of David. I will exalt You, O LORD, for You have lifted me up and have not allowed my foes to rejoice over me.

NETBNew English Translation2006

I will praise you, O Lord, for you lifted me up, and did not allow my enemies to gloat over me.

Tyndale line

KJVKing James Version1611

I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me.

ASVAmerican Standard Version1901

I will extol thee, O Jehovah; for thou hast raised me up, And hast not made my foes to rejoice over me.

RVARevised Version, American1894

I will extol thee, O LORD; for thou hast raised me up, and hast not made my foes to rejoice over me.

NWBWebster's Bible1833

A Psalm and Song, at the dedication of the house of David. I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me.

GNVGeneva Bible1599

A Psalme or song of the dedication of the house of David. I will magnifie thee, O Lord: for thou hast exalted mee, and hast not made my foe to reioyce ouer me.

Strictly literal

DBYDarby Translation1890

I will extol thee, Jehovah; for thou hast delivered me, and hast not made mine enemies to rejoice over me.

YLTYoung's Literal Translation1862

A Psalm. — A song of the dedication of the house of David. I exalt Thee, O Jehovah, For Thou hast drawn me up, and hast not let mine enemies rejoice over me.

LSVLiteral Standard Version2020

A PSALM. A SONG OF THE DEDICATION OF THE HOUSE OF DAVID. I exalt You, O YHWH, || For You have drawn me up, || And have not let my enemies rejoice over me.

ILTInterlinear Literal Translation2000

“A psalm, a song at the dedication of the temple, of David.” (30:2) I will extol thee, O Lord; for thou hast lifted me up, and hast not suffered my enemies to rejoice over me.

ULBUnlocked Literal Bible2017

I will exalt you, Yahweh, for you have raised me up and have not allowed my enemies to rejoice over me.

From the Latin

DRADouay-Rheims (Challoner)1899

Unto the end, a psalm for David, in an ecstasy.

Simplified

FBVFree Bible Version2020

I want to tell everyone how good you are, Lord, for you saved me, and you didn't let my enemies triumph over me.

BBEBible in Basic English1949

I will give you praise and honour, O Lord, because through you I have been lifted up; you have not given my haters cause to be glad over me.

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.

clauseclauseverbאֲרוֹמִמְIobjectךָ֣will.exalt.youclauseיְ֭הוָהO.Yahwehכִּ֣י(dm)clauseverbדִלִּיתָ֑youobjectנִיhave.drawn.me.upוְandclauseadverbialלֹאnotverbשִׂמַּ֖חְתָּyou.have.allowed.to.rejoicenoun phrase · objectאֹיְבַ֣enemiesיmyprepositional phrase · prepositionalלִֽtoיme

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 show some correspondence, with four out of eight words matched. The Septuagint's word order and articles differ from the Hebrew, indicating a different syntactical approach while retaining the core message.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

אֲרוֹמִמְךָ֣ יְ֭הוָה כִּ֣י דִלִּיתָ֑נִי וְלֹא־ שִׂמַּ֖חְתָּ אֹיְבַ֣י לִֽי׃

Septuagintthe Greek the translators chose, word by word
אֲרוֹמִמְךָ֣ᾠδῆςכִּ֣יτοῦדִלִּיתָ֑נִיτῷוְלֹא־δαυιδ

4 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Psalms 30:1רוּםI will exalI will exalt yoרוּםיהוהO YahwehO Yahwehיהוהכִּיforforכִּידָּלָהyou have dryou have drawn דָּלָהלֹאand notand notלֹאשָׂמַחyou have alyou have alloweשָׂמַחאָיַבenemies myenemies myאָיַבנִיto meto meנִיהָיָהto beto beהָיָהדָּלַלto languisto languishדָּלַלאָיַבbe hostilebe hostileאָיַבתְּרוּמָהcontributicontributionתְּרוּמָהקֶ֫רֶןhornhornקֶ֫רֶןנְאֻםutteranceutteranceנְאֻםצָבָאarmyarmyצָבָאיָדַעto knowto knowיָדַעשָׁקָהto water: to water: waterשָׁקָהיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדגִּילto rejoiceto rejoiceגִּילשִׂמְחָהjoyjoyשִׂמְחָהצַרnarrownarrowצַרשָׂנֵאto hateto hateשָׂנֵא
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Psalms 30:1

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.

I will exalt you O Yahweh for you have drawn up me and not you have allowed to rejoice enemies my to me
אֲרוֹמִמְךָ֣'a.ro.mi.Kha I will exalt you H7311 Verb piel imperfect first person common singular · suffix
190× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb can mean to lift something or someone up, like a parent lifting a child, or to exalt oneself in pride. In the Bible, it's used to describe God lifting up the humble and bringing down the proud.
Tyndale gloss
to exalt
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.

Brown-Driver-Briggs Hebrew Lexicon (full)

רוּם vb. be high, exalted, rise

Qal

be high, lit. rock (in fig.)

esp. of י׳

be raised, uplifted

be lifted, rise, of ark

Pō‛lēl

raise, rear, children

cause tree to grow

lift up

exalt, extol, acc. י׳

Pō‛lal be lift up

Hiph.

raise, rear, c. acc., hand

raise poor

lift up voice

(take into one's hand and) lift, take up, stone

set up, erect, stone

set on high, throne

lift up, exalt, c. acc. pers.

lift up and take away, remove

lift off and present, contribute, offer

Hoph. be taken off from; be abolished

Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself

base

[רָמַם] vb. denom. be wormy;—Ex 16:20

ref

Brown-Driver-Briggs glosses

H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)

. esp. of י׳

. be raised, uplifted

. be lifted, rise, of ark

.. . raise, rear, children

. cause tree to grow

. lift up

. exalt, extol, acc. י׳

.be lift up

. . . . raise, rear, c. acc., hand

. raise poor

. lift up voice

. (take into one's hand and) lift, take up, stone

. set up, erect, stone

. set on high, throne

. lift up, exalt, c. acc. pers.

. lift up and take away, remove

. lift off and present, contribute, offer

. be taken off from; be abolished

. and he shall exalt and magnify himself above, etc.; I will raise myself

H7311b רָמַם vb. denom. be wormy

Strong's Hebrew Dictionary

7311 ruwm room

a primitive root; to be high actively, to rise or raise (in

various applications, literally or figuratively):--bring up,

exalt (self), extol, give, go up, haughty, heave (up), (be,

lift up on, make on, set up on, too) high(-er, one), hold up,

levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer

(up), + presumptuously, (be) promote(-ion), proud, set up,

tall(-er), take (away, off, up), breed worms.

Translators Brief Hebrew Lexicon

רוּם (rum) — to exalt.

1) to rise, rise up, be high, be lofty, be exalted

1a) (Qal)

1a1) to be high, be set on high

1a2) to be raised, be uplifted, be exalted

1a3) to be lifted, rise

1b) (Polel)

1b1) to raise or rear (children), cause to grow up

1b2) to lift up, raise, exalt

1b3) to exalt, extol

1c) (Polal) to be lifted up

1d) (Hiphil)

1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high

1d2) to lift up (and take away), remove

1d3) to lift off and present, contribute, offer, contribute

1e) (Hophal) to be taken off, be abolished

1f) (Hithpolel) to exalt oneself, magnify oneself

Aramaic equivalent: rum (רוּם "to rise" H7313)

רָמַם (ra.mam) — be rotten.

(Qal) to be rotten, be wormy

Morphologythe parsing behind the code
Berean parsing
HVpi1cs/Sp2ms — Verb piel imperfect first person common singular · suffix
HVpi1cs/Sp2ms
I will exalt you O Yahweh for you have drawn up me and not you have allowed to rejoice enemies my to me
יְ֭הוָהYah.weh O Yahweh H3068 Noun proper
6,528× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Tyndale gloss
The Lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HNpt — Noun proper
HNpt
The company it keepswords that stand beside it more often than chance
I will exalt you O Yahweh for you have drawn up me and not you have allowed to rejoice enemies my to me
כִּ֣יki for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HTc — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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 company it keepswords that stand beside it more often than chance
I will exalt you O Yahweh for you have drawn up me and not you have allowed to rejoice enemies my to me
דִלִּיתָ֑נִיdi.li.Ta.ni you have drawn up me H1802 Verb piel perfect second person masculine singular · suffix
5× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to pull something up, like drawing water from a well. It can also mean to deliver or rescue someone, as in lifting them up from trouble.
Tyndale gloss
to draw (up/out)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word דָּלָה (dalah) primarily means to draw or lift up, especially in the context of drawing water. It is a primitive root that conveys the idea of letting down a bucket to retrieve water, but can also figuratively mean to deliver or draw out. The entries suggest a focus on both literal and figurative uses of the term.

Brown-Driver-Briggs Hebrew Lexicon (full)

דָּלָה vb. draw (water)

Qal draw

Pi. thou hast drawn me up

base

Brown-Driver-Briggs glosses

H1802 דָּלָה draw (water)

Strong's Hebrew Dictionary

1802 dalah daw-law'

a primitive root (compare 1809); properly, to dangle, i.e. to

let down a bucket (for drawing out water); figuratively, to

deliver:--draw (out), X enough, lift up.

see HEBREW for 01809

Translators Brief Hebrew Lexicon

דָּלָה (da.lah) — to draw (up/out).

1) to draw, dangle

1a) (Qal)

1a1) to draw

1a2) drawing advice (fig.)

1b) (Piel) to draw up

Morphologythe parsing behind the code
Berean parsing
HVpp2ms/Sp1bs — Verb piel perfect second person masculine singular · suffix
HVpp2ms/Sp1bs
I will exalt you O Yahweh for you have drawn up me and not you have allowed to rejoice enemies my to me
וְלֹא־ve.lo'- and not H3808 Conjunction · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HC/Tn — Conjunction · particle
HC/Tn
The company it keepswords that stand beside it more often than chance
I will exalt you O Yahweh for you have drawn up me and not you have allowed to rejoice enemies my to me
שִׂמַּ֖חְתָּsi.Mach.ta you have allowed to rejoice H8055 Verb · Piel · perfect second person masculine singular
155× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to rejoice or be glad, often used in a religious sense, like when the Israelites rejoiced at the dedication of the temple in 1 Kings 8:66.
Tyndale gloss
to rejoice
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad

Qal 126

in common life

rejoice religiously

subj. י׳

Pi. cause to rejoice, gladden

Hiph. = Pi.

base

Brown-Driver-Briggs glosses

H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad

Strong's Hebrew Dictionary

8055 samach saw-makh'

a primitive root; probably to brighten up, i.e.

(figuratively) be (causatively, make) blithe or

gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),

be (make) merry, (cause to, make to) rejoice, X very.

Translators Brief Hebrew Lexicon

שָׂמַח (sa.mach) — to rejoice.

1) to rejoice, be glad

1a) (Qal)

1a1) to rejoice

1a2) to rejoice (arrogantly), exult (at)

1a3) to rejoice (religiously)

1b) (Piel) to cause to rejoice, gladden, make glad

1c) (Hiphil) to cause to rejoice, gladden, make glad

Morphologythe parsing behind the code
Berean parsing
HVpp2ms — Verb · Piel · perfect second person masculine singular
HVpp2ms
I will exalt you O Yahweh for you have drawn up me and not you have allowed to rejoice enemies my to me
אֹיְבַ֣י'o.ye.Vai enemies my H341 Verb qal participle (active) masculine plural common · suffix
283× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means enemy or adversary, referring to someone who hates or opposes another person or nation. It is used to describe personal or national enemies in the Bible.
Tyndale gloss
enemy
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.

Brown-Driver-Briggs Hebrew Lexicon (full)

[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)

base

Brown-Driver-Briggs glosses

H341 אָיַב be hostile to (enemy = אֹיֵב)

Strong's Hebrew Dictionary

341 'oyeb o-yabe'

or (fully) owyeb {o-yabe'}; active participle of 340;

hating; an adversary:--enemy, foe.

see HEBREW for 0340

Translators Brief Hebrew Lexicon

אֹיֵב (o.yev) — enemy.

1) (Qal) enemy

1a) personal

1b) national

Morphologythe parsing behind the code
Berean parsing
HVqrmpc/Sp1bs — Verb qal participle (active) masculine plural common · suffix
HVqrmpc/Sp1bs
I will exalt you O Yahweh for you have drawn up me and not you have allowed to rejoice enemies my to me
לִֽי׃Li to me H9030 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

נִי (ni) — me.

Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular

Morphologythe parsing behind the code
Berean parsing
HR/Sp1bs — Preposition · suffix
HR/Sp1bs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

Everything we make is available for free because of a generous community of supporters.

Donate