Psalms 31:3 — Word Study
WLCכִּֽי־ סַלְעִ֣י וּמְצוּדָתִ֣י אָ֑תָּה וּלְמַ֥עַן שִׁ֝מְךָ֗ תַּֽנְחֵ֥נִי וּֽתְנַהֲלֵֽנִי׃
BSAand my fortressmâtsûwd [place of security, stronghold]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| סַלְעִ֣י | [are] rock my | Noun common masculine singular construct, suffix |
| וּמְצוּדָתִ֣י | and stronghold my | Conjunction, noun common feminine singular construct, suffix |
| אָ֑תָּה | you | Pronoun |
| וּלְמַ֥עַן | and for [the] sake of | Conjunction, particle |
| שִׁ֝מְךָ֗ | name your | Noun common masculine singular construct, suffix |
| תַּֽנְחֵ֥נִי | you guide me | Verb hiphil imperfect second person masculine singular, suffix |
| וּֽתְנַהֲלֵֽנִי׃ | and you lead me | Conjunction, verb piel second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For You are my rock and my fortress; lead me and guide me for the sake of Your name. |
| KJV | For thou art my rock and my fortress; therefore for thy name’s sake lead me, and guide me. |
| ASV | For thou art my rock and my fortress; Therefore for thy name’s sake lead me and guide me. |
| YLT | For my rock and my bulwark [art] Thou, For Thy name's sake lead me and tend me. |
| WEB | For you are my rock and my fortress, therefore for your name’s sake lead me and guide me. |
| BBE | For you are my Rock and my strong tower; go in front of me and be my guide, because of your name. |
Where they part company is מְצוּדָתִי — see How Translations Differ.
The sentence has one main clause followed by two requests, emphasizing the psalmist's dependence on God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָצַל
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 31:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prayer for Deliverancegenerated
Psalm 31:3 expresses a deep reliance on God as a source of strength and safety. The psalmist acknowledges God as both a rock and a fortress, indicating a desire for protection and guidance. This verse is part of a larger prayer where the psalmist seeks refuge from troubles and calls upon God's name for help, reflecting themes of trust and divine assistance found throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 23:2–3 | He makes me lie down in green pastures; He leads me beside quiet waters. |
| 2 | Psalm 25:11 | For the sake of Your name, O LORD, forgive my iniquity, for it is great. |
| 3 | Psalm 79:9 | Help us, O God of our salvation, for the glory of Your name; deliver us and atone for our sins, for the sake of Your name. |
| 4 | Joshua 7:9 | When the Canaanites and all who live in the land hear about this, they will surround us and wipe out our name from the earth. Then what will You do for Your great name?” |
| 5 | Jeremiah 14:7 | Although our iniquities testify against us, O LORD, act for the sake of Your name. Indeed, our rebellions are many; we have sinned against You. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — סַלְעִי, sal.'Igenerated
The word סַלְעִי (sal.'I) refers to a crag or rocky formation, suggesting a place of strength and security. This noun is in the construct state, indicating possession, as it describes God as the psalmist's rock.
In this context, the imagery of a rock conveys stability and protection, emphasizing the psalmist's trust in God's ability to provide refuge during times of distress. The parsing as a common masculine singular construct highlights its role as a stronghold.
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 main verb תַּֽנְחֵ֥נִי (tan.Che.ni), meaning 'you guide me', governs the sentence, with two objects following it: נִי (ni) and תְנַהֲלֵֽנִי (U.te.na.ha.Le.ni).
The structure emphasizes the psalmist's plea for guidance, with the initial clause establishing God’s identity as a rock and fortress, followed by a request for direction based on God's name.
Septuagint Backgroundgenerated
The Septuagint translates סַלְעִי as με, indicating a strong, protective presence. This choice aligns with the Hebrew meaning, emphasizing God's role as a refuge.
The word מְצוּדָתִי is rendered as τάξυνον, which suggests a place of safety or a stronghold, reinforcing the idea of divine protection.
In plain words — the whole versegenerated
Psalm 31:3 shows the psalmist calling God his rock and fortress, expressing a deep need for guidance and protection. The psalmist asks God to lead and guide him for the sake of God's name, highlighting the importance of God's reputation.
Frequently Asked Questionsgenerated
Calling God a rock signifies His strength, stability, and reliability, suggesting a safe refuge in times of trouble.
The psalmist seeks guidance to navigate through life's challenges, relying on God's wisdom and direction.
God's name represents His character and reputation; the psalmist appeals to it as a basis for his request for help.
This verse reflects common themes in the Psalms of seeking refuge and guidance from God, similar to Psalm 23.
Reflection Questionsgenerated
- In what situations have I turned to God as my rock and fortress?
- How can I seek God's guidance in my daily life?
- What does it mean to me that God's name represents His character?
- How can I encourage others to trust in God as their stronghold?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the psalmist's appeal to God's name for assistance, showing reliance on divine righteousness.
He leads through right faith and works and nourishes through his own understanding.Early Church Fathers on Psalms 31 →
Now, through all the verses occurring here, at any rate, we learn the measure of his prudence: his appeal for divine assistance is made on the basis not of his own virtue but of God’s name and of God’s righteousness and because he hoped in…Early Church Fathers on Psalms 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 31:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou [art] my rock and my fortress,.... What he prayed for he knew him to be, and to have been in times past, and could claim his interest in him; and therefore entreats that he would appear to
Read John Gill on Psalms 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me.
Read Robert Jamieson on Psalms 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor thy name’ s sake; for the glory of thy name, i.e. of thy power, and truth, and mercy to thy miserable servant. Lead me, and guide me; two words expressing the same thing with more emphasis. Direct me clearly and continually in a right and safe path; for without thy conduct I can neither discern the right way, or continue in it.
Read Matthew Poole on Psalms 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 31:3 For thou [art] my rock and my fortress; therefore for thy name’ s sake lead me, and guide me.Ver. 3. For thou art my rock and my fortress] Such places David had been forced to fly to; but still he trusted in God. Lead me, and guide me] Duc me, et deduc me. A metaphor from captains and generals, who lead on their armies with greatest art and industry (Vatab.).
Read John Trapp on Psalms 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Rock.—As rock in this verse is selâ (LXX. and Vulg., “strength”) instead of tsûr, as in Psalms 31:2, it is better to render “for thou art my cliff fortress;” literally, cliff and fortress.For thy name’s sake—i.e., because Thou hast this name of rock and fortress. Lead me, and guide me.—The future is better, “Thou wilt lead and guide me.” To pray for protection and then stoutly affirm belief, as in Psalms 31:3, has been called illogical; but it is the logic of the heart if not of the intellect; the logic, it may be added, of every prayer of faith.
Read Charles John Ellicott on Psalms 31 →CambridgeThe Cambridge Bible for Schools and Colleges1–8. The prayer of faith, Psalms 31:1-3 are repeated in that beautiful mosaic, Psalms 71; and Psalms 31:1 a forms the close of the Te Deum.
Read Cambridge on Psalms 31 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou art my rock and my fortress - See the notes at Psalms 18:2. Therefore for thy name’s sake - For the sake of thine own honor, or for the glory of thy name. See the notes at Psalms 23:3.
Read Albert Barnes on Psalms 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. For thy name’s sake—See on Psalms 23:3
Read Daniel Denison Whedon on Psalms 31 →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
For You are my rock and my fortress; lead me and guide me for the sake of Your name.
For you are my rock and my fortress, therefore for your name’s sake lead me and guide me.
For You are my rock and my fortress; lead me and guide me for the sake of Your name.
For you are my high ridge and my stronghold; for the sake of your own reputation you lead me and guide me.
Tyndale line
For thou art my rock and my fortress; therefore for thy name’s sake lead me, and guide me.
For thou art my rock and my fortress; Therefore for thy name’s sake lead me and guide me.
For thou art my rock and my fortress; therefore for thy name’s sake lead me and guide me.
For thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me.
For thou art my rocke and my fortresse: therefore for thy Names sake direct mee and guide me.
Strictly literal
For thou art my rock and my fortress; and, for thy name's sake, thou wilt lead me and guide me.
For my rock and my bulwark [art] Thou, For Thy name's sake lead me and tend me.
For You [are] my rock and my bulwark, || For Your Name’s sake lead me and tend me.
(31:4) For my rock and my stronghold art thou; and for the sake of thy name lead me, and guide me.
For you are my rock and my fortress; therefore for your name's sake, lead and guide me.
From the Latin
Because I was silent my bones grew old; whilst I cried out all the day long.
Simplified
You are my rock and my fortress. For the sake of your reputation, please lead me and guide me.
For you are my Rock and my strong tower; go in front of me and be my guide, because of your name.
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 of Psalm 31:3 reads, "For You are my rock and my fortress; lead me and guide me for the sake of Your name." The Septuagint agrees with the Masoretic Text in meaning, as all eight words correspond directly, although the word order and articles are different due to the nature of Greek grammar. The Dead Sea Scrolls contain a fragmentary text that does not preserve this verse, with significant portions restored or supplied by an editor, indicating that it does not provide additional insight into the wording of this specific verse.
כִּֽי־ סַלְעִ֣י וּמְצוּדָתִ֣י אָ֑תָּה וּלְמַ֥עַן שִׁ֝מְךָ֗ תַּֽנְחֵ֥נִי וּֽתְנַהֲלֵֽנִי׃
8 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.
הטה [אל׳י] [אזנ׳ך] [מהרה] [הציל׳ני] [היה] [ל׳י] [לצור] [מעוז] [לבית] [מצודות] [להושיע׳ני]
nothing on the leather here — 1 partly restored, 11 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 31:3
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…
סֶ֫לַע (cela`) refers to a crag or cliff, indicating a strong, rocky formation. It can denote both a literal rock and a figurative stronghold, suggesting security and loftiness. The entries consistently emphasize its meanings related to rugged terrain and fortification, with no significant disagreements noted among the lexicons.
סֶ֫לַע 61 n.m. crag, cliff
base
H5553 סֶ֫לַע crag, cliff
5553 cela` seh'-lah
from an unused root meaning to be lofty; a craggy rock,
literally or figuratively (a fortress):--(ragged) rock,
stone(-ny), strong hold.
סֶ֫לַע (se.la) — rock.
The Rock
Sela (H5554)
סֶ֫לַע (se.la) — crag.
1) crag, cliff, rock
1a) crag, cliff
1b) as stronghold of Jehovah, of security (fig.)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
מְצוּדָה (matsuwdah) refers to both a net or prey and a stronghold or fastness. The word encompasses concepts of capture and defense, indicating a place of safety or a means of hunting. It appears in contexts related to both physical capture and strategic locations.
מְצוּדָה n.f. net, prey
base
מְצוּדָה n.f. fastness, stronghold
base
H4686a מְצוּדָה net, prey H4686b מְצוּדָה fastness, stronghold
4686 matsuwd maw-tsood'
or (feminine) mtsuwdah {mets-oo-daw'}; or mtsudah
{mets-oo-daw'}; for 4685; a net, or (abstractly) capture; also
a fastness; --castle, defense, fort(-ress), (strong) hold, be
hunted, net, snare, strong place.
see HEBREW for 04685
מְצוּדָה (ma.tsu.dah) — net.
1) net, prey, net prey
1a) net
1b) prey
מְצוּדָה (ma.tsu.dah) — fortress.
fastness, stronghold
N-cp — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
HC/Tc — Conjunction · particleHC/Tc
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…
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
נָחָה (nachah) is a Hebrew verb meaning to lead or guide. It can imply bringing someone or something to a destination, governing, or even transporting into exile. The entries indicate its use in both the Qal and Hiphil forms, suggesting a range of meanings related to leadership and guidance.
[נָחָה] vb. lead, guide
Qal lead, bring
Hiph. lead, guide
base
H5148 נָחָה lead, guide
5148 nachah naw-khaw'
a primitive root; to guide; by implication, to transport
(into exile, or as colonists):--bestow, bring, govern, guide,
lead (forth), put, straiten.
נָחָה (na.chah) — to lead.
1) to lead, guide
1a) (Qal) to lead, bring
1b) (Hiphil) to lead, guide
HVhi2ms/Sp1bs — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp1bs
נָהַל (nahal) is a Hebrew verb meaning to lead or guide, particularly to a watering place or station where one can rest. It encompasses ideas of refreshing and sustaining, as well as conducting someone gently. The word can also imply a journey by stages. There are no significant disagreements among the lexicons regarding its meanings.
[נָהַל] vb. Pi. lead, guide to a watering-place or station, and cuase to rest there; bring to a station or place of rest; lead, guide; refresh
Pi.
lead to a watering-place (or station), and cause to rest there
lead or bring to a station, a goal
lead, guide
give rest to
refresh with food
Hithp. journey by stations, stages
base
H5095 נָהַל Pi. lead, guide to a watering-place or station, and cuase to rest there; bring to a station or place of rest; lead, guide; refresh . . lead to a watering-place (or station), and cause to rest there
. lead or bring to a station, a goal
. lead, guide
. give rest to
. refresh with food
. journey by stations, stages
5095 nahal naw-hal'
a primitive root; properly, to run with a sparkle, i.e. flow;
hence (transitively), to conduct, and (by inference) to
protect, sustain:--carry, feed, guide, lead (gently, on).
נָהַל (na.hal) — to guide.
1) to lead, give rest, lead with care, guide to a watering place or station, cause to rest, bring to a station or place of rest, guide, refresh
1a) (Piel)
1a1) to lead to a watering-place or station and cause to rest there
1a2) to lead or bring to a station or goal
1a3) to lead, guide
1a4) to give rest to
1a5) to refresh (with food)
1b) (Hithpael)
1b1) to lead on
1b2) to journey by stations or stages
HC/Vpu2ms/Sp1bs — Conjunction · verb piel second person masculine singular · suffixHC/Vpu2ms/Sp1bs