Psalms 37:4 — Word Study
WLCוְהִתְעַנַּ֥ג עַל־ יְהוָ֑ה וְיִֽתֶּן־ לְ֝ךָ֗ מִשְׁאֲלֹ֥ת לִבֶּֽךָ׃
BSADelight yourselfʻânag [find happiness, be pleased] inʻal the LORDYᵉhôvâh [Yehovah, The covenant Name of God] and He will givenâthan▸ [bestow, grant] the desiresmishʼâlâh [petitions, deepest longings] of your heartlêb [innermost being, mind and emotions]
| Greek | English | Parsing |
|---|---|---|
| וְהִתְעַנַּ֥ג | and take delight | Conjunction, verb hithpael imperative second person masculine singular |
| עַל־ | on | Preposition |
| יְהוָ֑ה | Yahweh | Noun proper |
| וְיִֽתֶּן־ | so he may give | Conjunction, verb qal third person masculine singular |
| לְ֝ךָ֗ | to you | Preposition, suffix |
| מִשְׁאֲלֹ֥ת | [the] requests of | Noun common, feminine plural construct |
| לִבֶּֽךָ׃ | heart your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Delight yourself in the LORD, and He will give you the desires of your heart. |
| KJV | Delight thyself also in the LORD; and he shall give thee the desires of thine heart. |
| ASV | Delight thyself also in Jehovah; And he will give thee the desires of thy heart. |
| YLT | And delight thyself on Jehovah, And He giveth to thee the petitions of thy heart. |
| WEB | Also delight yourself in Yahweh, and he will give you the desires of your heart. |
| BBE | So will your delight be in the Lord, and he will give you your heart's desires. |
All translations agree on the essential meaning of the verse, emphasizing delight in the LORD and the granting of desires.
The main clause presents the action of delighting in the LORD, followed by a promise that connects to the desires of the heart.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 37:4
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 — Trusting in the LORDgenerated
Psalms 37:4 is part of a passage that encourages trust in the LORD, promising that those who delight in Him will have their desires fulfilled. The psalmist emphasizes a relationship with God, where joy in Him leads to the granting of one’s heartfelt requests. This theme is echoed in surrounding verses, which call for faithfulness and commitment to God’s ways.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 43:4 | Then I will go to the altar of God, to God, my greatest joy. I will praise You with the harp, O God, my God. |
| 2 | Psalm 104:34 | May my meditation be pleasing to Him, for I rejoice in the LORD. |
| 3 | Job 27:10 | Will he delight in the Almighty? Will he call upon God at all times? |
| 4 | Job 34:9 | For he has said, ‘It profits a man nothing that he should delight in God.’ |
| 5 | Song of Solomon 2:3 |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — עָנֹג, ve.hit.'a.Naggenerated
The word עָנֹג (anag) is a verb in the Hithpael form, indicating an imperative action directed at the second person masculine singular. It conveys the idea of delighting or taking pleasure, suggesting a sense of joy that is both soft and exquisite. The root meaning encompasses being pampered or luxurious, but in this context, it encourages an active delight in the LORD.
This word appears frequently in the Hebrew Bible, emphasizing the importance of finding joy in God. The choice of the Hithpael form suggests an intentional act of delighting oneself in the relationship with God, which is foundational for receiving the desires of one's heart.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the core message of delighting in the LORD and receiving the desires of the heart.
Sentence Structuregenerated
The verse centers around two finite verbs: הִתְעַנַּג (take delight) and יִֽתֶּן (He will give). The first verb governs the action of delighting in the LORD, while the second verb indicates the promise of giving desires.
The structure emphasizes a cause-and-effect relationship: delighting in the LORD leads to the granting of desires, highlighting the importance of one's attitude towards God.
Septuagint Backgroundgenerated
The Septuagint translates עָנֹג as κατατρύφησον, which carries a similar meaning of taking delight or pleasure. This choice reflects a consistent interpretation of finding joy in the relationship with God.
The Greek word used suggests a focus on the enjoyment aspect of the relationship with God, aligning with the Hebrew intent of the verse.
In plain words — the whole versegenerated
Psalms 37:4 encourages us to find joy in the LORD, promising that He will fulfill our deepest desires. This verse is part of a larger message about trusting God and living faithfully, with the assurance that He cares for our hearts.
Frequently Asked Questionsgenerated
To delight in the LORD means to find joy and pleasure in a relationship with God, prioritizing Him above all else.
The desires of the heart refer to our deepest longings and petitions, which align with God's will when we delight in Him.
Cultivating delight in the LORD can involve prayer, worship, reading Scripture, and reflecting on His goodness and faithfulness.
Yes, when our desires align with His will, God promises to fulfill them, as seen in this verse.
Reflection Questionsgenerated
- In what ways can I actively delight in the LORD in my daily life?
- What are some desires of my heart that I can bring before God in prayer?
- How does trusting in the LORD affect my perspective on my desires?
- What steps can I take to deepen my relationship with God and find joy in Him?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing the nature of delighting in the LORD and its implications for the desires of the heart.
The expression “we have need” is applied to those things that are necessary for life. Consequently, applied to material things, it means that one does not need most things but only those of which Paul says, “but having food and clothing,Early Church Fathers on Psalms 37 →
Therefore, he says: Delight in the Lord, and he will grant you the desires of your heart. Why did he not say 'your desires' but 'the desires of your heart'? For the desires of the external and internal man are not the same and not all of…Early Church Fathers on Psalms 37 →
"Delight yourself in the Lord" [Psalms 37:4]. As if you had put the question, and had said "Show me the riches of that land, in which you bid me dwell," he says,Early Church Fathers on Psalms 37 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 37:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDelight thyself also in the Lord,.... In the persons in God, Father, Son, and Spirit; in the perfections of God, his power, goodness, faithfulness, wisdom, love, grace, and mercy; in his works of
Read John Gill on Psalms 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDelight thyself also in the LORD; and he shall give thee the desires of thine heart. Delight thyself also in the Lord - a promise in the very terms of the precept.
Read Robert Jamieson on Psalms 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDelight thyself in the Lord; in his favour and service, and in the study of his word and promises. The desires of thine heart, i.e. thy just desires, or whatsoever is truly desirable and good for thee; which limitation is necessarily to be understood, both from divers places of Scripture, and from the nature of the things; for it is unreasonable to imagine that God would engage himself to grant their sinful and inordinate desires, and it would also be a curse to them to have them granted.
Read Matthew Poole on Psalms 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 37:4 Delight thyself also in the LORD; and he shall give thee the desires of thine heart.Ver. 4. Delight thyself also in the Lord] While others delight in riches and pleasures; as if there were no other happiness but to have and to hold, no sport unless men may have the devil their playfellow. The like counsel hereunto giveth St Paul to his son Timothy, 1 Timothy 6:12; while others lay hold as with tooth and nail on riches, &c., lay thou hold on eternal life; make God thy portion, and thou art made for ever. And he shall give thee the desires of thy heart] It shall be unto thee even as thou wilt. It is said of Luther, that he could have what he would of Almighty God. What may not a…
Read John Trapp on Psalms 37 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Delight thyself also in the Lord] Expect all thy happiness from him, and seek it in him. The desires of thine heart.] משאלות mishaloth, the petitions. The godly man never indulges a desire which he cannot form into a prayer to God.
Read AdamClarke on Psalms 37 →CambridgeThe Cambridge Bible for Schools and Colleges1–11. Warnings and counsels for times of temptation.
Read Cambridge on Psalms 37 →Albert Barnes1798–1870Barnes' Notes on the BibleDelight thyself also in the - Lord. The word rendered “delight” means properly to live delicately and effeminately; then, to be tender or delicate; then, to live a life of ease or pleasure; then, to
Read Albert Barnes on Psalms 37 →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
Delight yourself in the LORD, and He will give you the desires of your heart.
Also delight yourself in Yahweh, and he will give you the desires of your heart.
Delight yourself in the LORD, and He will give you the desires of your heart.
Then you will take delight in the Lord, and he will answer your prayers.
Tyndale line
Delight thyself also in the LORD; and he shall give thee the desires of thine heart.
Delight thyself also in Jehovah; And he will give thee the desires of thy heart.
Delight thyself also in the LORD; and he shall give thee the desires of thine heart.
Delight thyself also in the LORD; and he will give thee the desires of thy heart.
And delite thy selfe in the Lord, and hee shall giue thee thine hearts desire.
Strictly literal
and delight thyself in Jehovah, and he will give thee the desires of thy heart.
And delight thyself on Jehovah, And He giveth to thee the petitions of thy heart.
And delight yourself on YHWH, || And He gives to you the petitions of your heart.
And delight thyself in the Lord, and he will give thee the wishes of thy heart.
Then delight yourself in Yahweh, and he will give you the desires of your heart.
From the Latin
There is no health in my flesh, because of thy wrath: there is no peace for my bones, because of my sins.
Simplified
Find your happiness in the Lord, and he will give you what you want the most.
So will your delight be in the Lord, and he will give you your heart's desires.
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 reads: וְהִתְעַנַּ֥ג עַל־ יְהוָ֑ה וְיִֽתֶּן־ לְ֝ךָ֗ מִשְׁאֲלֹ֥ת לִבֶּֽךָ׃. The Septuagint matches six of the seven words, demonstrating a strong agreement in the translation of this verse. The Dead Sea Scrolls show partial restoration, indicating some editorial input, but the essence remains consistent with the Masoretic Text.
וְהִתְעַנַּ֥ג עַל־ יְהוָ֑ה וְיִֽתֶּן־ לְ֝ךָ֗ מִשְׁאֲלֹ֥ת לִבֶּֽךָ׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
והתענג [על] [יהוה] [ויתן] [ל׳כה] משאלת [לב׳ך]
nothing on the leather here — 2 partly restored, 5 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 37:4
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.
עָנֹג (anag) is a Hebrew verb meaning to be soft or delicate. It encompasses a range of meanings from being dainty or pampered to taking exquisite delight in something. The entries also note a negative connotation of making sport of someone or something. The word appears in various forms, including Pual and Hithpael, indicating different nuances of its meaning.
[עָנֹג] vb. be soft, delicate, dainty
Pu. daintily bred
Hithp.
be of dainty habit
take exquisite delight
in bad sense, make merry over, make sport of
base
H6026 עָנֹג be soft, delicate, dainty . daintily bred
. . be of dainty habit
. take exquisite delight
. in bad sense, make merry over, make sport of
6026 `anag aw-nag'
a primitive root; to be soft or pliable, i.e. (figuratively)
effeminate or luxurious:--delicate(-ness), (have) delight
(self), sport self.
עָנֹג (a.nag) — to delight.
1) to be soft, be delicate, be dainty
1a) (Pual) to be delicate
1b) (Hithpael)
1b1) to be of dainty habit, be pampered
1b2) to be happy about, take exquisite delight
1b3) to make merry over, make sport of
Conj | V-Hithpael-Impv-2ms — Conjunction · verb hithpael imperative second person masculine singularHC/Vtv2ms
de-lit' (verb, chaphets, ratsah, sha`a`; sunedomai): "To delight" is most frequently expressed by chaphets, which means originally "to bend" (compare Job 40:17, "He moveth his tail"), hence, "to incline to," "take pleasure in." It is used of God's pleasure in His people (Nu 14:8; 2Sa 22:20; Ps 18:19, etc.), and in righteousness, etc. (Isa 66:4; Jer 9:24; Mic 7:18, etc.), also of man's delight in God and His will (Ps 40:8; 73:25; the King James Version and the…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-Imperf-3ms — Conjunction · verb qal third person masculine singularHC/Vqu3ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
מִשְׁאָלָה (mish'alah) refers to a request or petition, stemming from the root word meaning desire. It is used to denote a formal appeal or longing for something. The entries consistently emphasize its meaning related to requests and desires.
[מִשְׁאָלָה] n.f. request, petition
base
H4862 מִשְׁאָלָה
4862 mish'alah mish-aw-law'
from 7592; a request:--desire, petition.
see HEBREW for 07592
מִשְׁאָלָה (mish.a.lah) — petition.
request, petition, desire
N-fp — Noun common · feminine plural constructHNcfpc
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…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms