Psalms 39:9 — Word Study
WLCנֶ֭אֱלַמְתִּי לֹ֣א אֶפְתַּח־ פִּ֑י כִּ֖י אַתָּ֣ה עָשִֽׂיתָ׃
BSAallkôl transgressionpeshaʻ to rescuenâtsal reproachcherpâh foolishnâbâl notʼal to setsûwm
| Greek | English | Parsing |
|---|---|---|
| נֶ֭אֱלַמְתִּי | I am dumb | Verb, Niphal, perfect first person common singular |
| לֹ֣א | not | Particle |
| אֶפְתַּח־ | I open | Verb, Qal, imperfect first person common singular |
| פִּ֑י | mouth my | Noun common masculine singular construct, suffix |
| כִּ֖י | for | Particle |
| אַתָּ֣ה | you | Pronoun |
| עָשִֽׂיתָ׃ | you have acted | Verb, Qal, perfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have become mute; I do not open my mouth because of what You have done. |
| KJV | I was dumb, I opened not my mouth; because thou didst it. |
| ASV | I was dumb, I opened not my mouth; Because thou didst it. |
| YLT | I have been dumb, I open not my mouth, Because Thou — Thou hast done [it]. |
| WEB | I was mute. I didn’t open my mouth, because you did it. |
| BBE | I was quiet, and kept my mouth shut; because you had done it. |
The translations agree on the rendering of the key phrases in this verse.
The sentence is structured around a main clause with a negation and a causal clause, emphasizing the reason for the speaker's silence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחֶרְפָּה
verbמִן
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 39:9
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 Reflection on Suffering and Silencegenerated
Psalms 39:9 captures the psalmist's struggle with silence in the face of God's actions. This verse is part of a larger meditation on suffering, where the psalmist acknowledges personal transgressions and the weight of divine discipline, as seen in the preceding and following verses. The context emphasizes the emotional turmoil experienced when confronted with God's power and judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 38:13 | But like a deaf man, I do not hear; and like a mute man, I do not open my mouth. |
| 2 | Leviticus 10:3 | Then Moses said to Aaron, “This is what the LORD meant when He said: ‘To those who come near Me I will show My holiness, and in the sight of all the people I will reveal My glory.’” But Aaron remained silent. |
| 3 | 1 Samuel 3:18 | So Samuel told him everything and did not hide a thing from him. “He is the LORD,” replied Eli. “Let Him do what is good in His eyes.” |
| 4 | 2 Samuel 16:10 | But the king replied, “What have I to do with you, O sons of Zeruiah? If he curses me because the LORD told him, ‘Curse David,’ who can ask, ‘Why did you do this?’” |
| 5 | Job 1:21 | saying: “Naked I came from my mother’s womb, and naked I will return. The LORD gave, and the LORD has taken away. Blessed be the name of the LORD.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — נֶ֭אֱלַמְתִּי, Ne.'e.lam.tigenerated
The verb נֶ֭אֱלַמְתִּי (Ne.'e.lam.ti) is a perfect form in the Niphal stem, indicating a state of being rendered mute or silenced. It derives from the root אָלַם (alam), which means to bind or to be bound, suggesting a profound inability to speak due to external circumstances.
This term reflects not just physical muteness but also an emotional and spiritual silence, often in response to overwhelming situations. The psalmist's silence is a deliberate choice, stemming from the recognition of God's actions and the weight they carry.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the rendering of the verse.
Sentence Structuregenerated
The finite verb נֶ֭אֱלַמְתִּי governs the main clause, with two additional phrases: a negation and a verb phrase indicating what the psalmist does not do. The structure emphasizes the psalmist's choice to remain silent in light of God's actions.
The word order in Hebrew places the focus on the state of being mute, followed by the negation of opening the mouth, which highlights the depth of the psalmist's silence.
Septuagint Backgroundgenerated
The Septuagint translates נֶ֭אֱלַמְתִּי with the Greek word ἀπὸ (apo), indicating a separation or distance. This choice may suggest a broader interpretation of the psalmist's silence as a distancing from speech due to the weight of God's actions.
This translation choice reflects a nuanced understanding of the emotional state conveyed in the original Hebrew text.
In plain words — the whole versegenerated
Psalms 39:9 expresses the psalmist's deep silence in response to God's actions. The speaker feels unable to speak, recognizing the weight of what God has done. This verse reflects a moment of contemplation and acknowledgment of divine discipline.
Frequently Asked Questionsgenerated
Being mute here signifies a deep emotional response to God's actions, indicating that the speaker feels overwhelmed and unable to express thoughts or feelings.
The psalmist's silence is a response to the recognition of God's power and the consequences of sin, reflecting a moment of humility and introspection.
This verse connects to the theme of divine discipline, showing how the psalmist acknowledges God's actions and their impact on his ability to speak.
The psalmist's silence teaches us the importance of reflection and humility in the face of God's authority and our own shortcomings.
Reflection Questionsgenerated
- In what situations have I felt unable to speak due to the weight of circumstances?
- How can silence be a powerful response to overwhelming situations in my life?
- What does it mean to recognize God's hand in my struggles?
- How can I learn from the psalmist's example of humility and reflection?
The early church on this verse — how the Fathers read it
The early church fathers, including Augustine and Diodorus, reflect on the themes of silence and suffering in this verse, drawing lessons from the psalmist's experience.
"I became dumb; and I opened not my mouth" [Psalms 39:9]. But it was to guard against "the foolish man," that "I became dumb,Early Church Fathers on Psalms 39 →
For my part, I realized that this happens to me with your permission, and I waited longer in the knowledge that I would receive help from the same quarter from which comes also the allowance of my suffering.Early Church Fathers on Psalms 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 39:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI was dumb, I opened not my mouth,.... This refers either to his former silence, before he broke it, Psalms 39:1, or to what he after that came into again, when he had seen the folly of his
Read John Gill on Psalms 39 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI was dumb, I opened not my mouth; because thou didst it. I was dumb, I opened not my mouth; because thou didst it.
Read Robert Jamieson on Psalms 39 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI opened not my mouth, to wit, in way of murmuring or repining against thee, or thy providence, as I promised I would be, . For though when I looked only to instruments, I was discomposed, and did at last speak a foolish word; yet when I did recollect myself, and looked up to thee, the First Cause and Sovereign Disposer of this and all other things, I returned to my former silence. Thou didst it. What? Either, 1. and particularly, Absalom’ s rebellion; wherein I acknowledge thy just hand in punishing my sins. Or, 2. and more generally, Whatsoever is done in these matters; all the events which befall all men, whether good or bad; the afflictions of the one, and the prosperity of the other…
Read Matthew Poole on Psalms 39 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 39:9 I was dumb, I opened not my mouth; because thou didst [it].Ver. 9. I was dumb, I opened not my mouth] Or better thus, I should have been dumb, and not have opened my mouth, according to my first resolution. I should not have reasoned, or rather wrangled, with thee, as Psalms 39:4, but have kissed thy rod in a humble submission, and have known that the rod of Aaron and pot of manna must go together. Macrobius writeth that the image of Angeronia among the old Romans was placed on the altar of Volupia with the mouth closed and sealed up; to signify, that such as patiently and silently bear their griefs do thereby attain to greatest pleasures. Because thou didst it] This is indeed a…
Read John Trapp on Psalms 39 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Thou is emphatic. Kimchi well explains: “I could not complain of man, for it was God’s doing; I could not complain of God, for I was conscious of my own sin.”
Read Charles John Ellicott on Psalms 39 →CambridgeThe Cambridge Bible for Schools and Colleges9. This verse may refer to the silence with which he bore the taunts of his enemies (Psalms 39:2; Psalms 38:13-14); or it may be the expression of perfect resignation to the will of God: I am dumb, I will not open my mouth, for Thou hast done it. Cp. Lamentations 1:21. “He has risen out of the moody silence of impatience to the contrite silence of evangelical faith, recognising at once his sin and God’s holy love.” Kay.
Read Cambridge on Psalms 39 →Albert Barnes1798–1870Barnes' Notes on the BibleI was dumb - See the notes at Psalms 39:2. Compare Isaiah 53:7. The meaning here is, that he did not open his mouth to complain; he did not speak of God as if he had dealt unkindly or unjustly with him.
Read Albert Barnes on Psalms 39 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Compare on Psalms 39:1-2, and Psalms 38:13-14. Because thou didst it—Much as he had suffered from man, the point of his anguish lay inthe thought that it was a judgment from God for his own conscious ill-desert.
Read Daniel Denison Whedon on Psalms 39 →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
I have become mute; I do not open my mouth because of what You have done.
I was mute. I didn’t open my mouth, because you did it.
I have become mute; I do not open my mouth because of what You have done.
I am silent and cannot open my mouth because of what you have done.
Tyndale line
I was dumb, I opened not my mouth; because thou didst it.
I was dumb, I opened not my mouth; Because thou didst it.
I was dumb, I opened not my mouth; because thou didst it.
I was dumb, I opened not my mouth; because thou didst it .
I should haue bene dumme, and not haue opened my mouth, because thou didest it.
Strictly literal
I was dumb, I opened not my mouth; for thou hast done [it].
I have been dumb, I open not my mouth, Because Thou — Thou hast done [it].
I have been mute, I do not open my mouth, || Because You have done [it].
(39:10) I was dumb, I opened not my mouth; because thou hadst done it.
I am silent and cannot open my mouth, because it is you who has done it.
From the Latin
That I should do thy will: O my God, I have desired it, and thy law in the midst of my heart.
Simplified
I will stay quiet, I won't say a word, for it's you who has done this to me.
I was quiet, and kept my mouth shut; because you had done it.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with six out of seven words matched. This consistency indicates a strong preservation of the text across these traditions, although the Septuagint's word order differs.
נֶ֭אֱלַמְתִּי לֹ֣א אֶפְתַּח־ פִּ֑י כִּ֖י אַתָּ֣ה עָשִֽׂיתָ׃
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.
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 39:9
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.
אָלַם (alam) is a Hebrew verb meaning to bind, with a specific nuance in the Niph'al form of being dumb or tongue-tied. The entries indicate that it can refer to both the act of binding and the state of being silenced. There is no significant disagreement among the lexicons regarding its meanings.
[אָלַם] vb. bind
Niph. (be bound =) be dumb
Pi. Pt. bind
base
H481 אָלַם bind. Niph. be dumb
481 'alam aw-lam'
a primitive root; to tie fast; hence (of the mouth) to be
tongue-tied:--bind, be dumb, put to silence.
אָלַם (a.lam) — be dumb.
1) to bind
1a) (Niphal)
1a1) to be dumb
1a2) to be bound
1b) (Piel) binding (part.)
HVNp1cs — Verb · Niphal · perfect first person common singularHVNp1cs
dum (alam, 'illem, literally, "tied in the tongue"; kophos): Used either as expressing the physical condition of speechlessness, generally associated with deafness, or figuratively as meaning the silence produced by the weight of God's judgments (Ps 39:2-9; Da 10:15) or the oppression of external calamity (Ps 38:13). As an adjective it is used to characterize inefficient teachers destitute of spirituality ("dumb dogs," Isa 56:10). The speechlessness of Saul's companions (Ac 9:7) was due to fright; that of the man without the wedding garment was because he had no excuse to give (
Dumb
From natural infirmity (Ex. 4:11); not knowing what to say (Prov. 31:8); unwillingness to speak (Ps. 39:9; Lev. 10:3). Christ repeatedly restored the dumb (Matt. 9:32, 33; Luke 11:14; Matt. 12:22) to the use of speech.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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…
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
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms