Psalms 40:17 — Word Study
WLCוַאֲנִ֤י׀ עָנִ֣י וְאֶבְיוֹן֮ אֲדֹנָ֪י יַחֲשָׁ֫ב לִ֥י עֶזְרָתִ֣י וּמְפַלְטִ֣י אַ֑תָּה אֱ֝לֹהַ֗י אַל־ תְּאַחַֽר׃
BSAto rejoicesûws to rejoicesâmach allkôl to seekbâqash to sayʼâmar continuallytâmîyd to magnifygâdal The LordYᵉhôvâh [Yehovah, the covenant God] to loveʼâhab deliverancetᵉshûwʻâh
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֤י׀ | and I | Conjunction, pronoun |
| עָנִ֣י | [am] poor | |
| וְאֶבְיוֹן֮ | and needy | Conjunction |
| אֲדֹנָ֪י | [the] Lord | Noun proper |
| יַחֲשָׁ֫ב | may he think | Verb, Qal, imperfect third person masculine singular |
| לִ֥י | to me | Preposition, suffix |
| עֶזְרָתִ֣י | [are] help my | Noun common feminine singular construct, suffix |
| וּמְפַלְטִ֣י | and deliverer my | Conjunction, verb piel participle (active) masculine singular common, suffix |
| אַ֑תָּה | you | Pronoun |
| אֱ֝לֹהַ֗י | O God my | Noun common masculine plural construct, suffix |
| אַל־ | may not | Particle |
| תְּאַחַֽר׃ | you delay | Verb, Piel, jussive second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I am poor and needy; may the Lord think of me. You are my helper and deliverer; O my God, do not delay. |
| KJV | But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God. |
| ASV | But I am poor and needy; Yet the Lord thinketh upon me: Thou art my help and my deliverer; Make no tarrying, O my God. |
| YLT | And I [am] poor and needy, The Lord doth devise for me. My help and my deliverer [art] Thou, O my God, tarry Thou not. |
| WEB | But I am poor and needy. May the Lord think about me. You are my help and my deliverer. Don’t delay, my God. |
| BBE | Though I am poor and in need, the Lord has me in mind; you are my help and my saviour; let there be no waiting, O my God. |
Where they part company is עָנִי — see How Translations Differ.
The verse consists of a main clause followed by a series of pleas directed to God, emphasizing the psalmist's state and need for divine intervention.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectוְ
verbבָּקַשׁ
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 40:17
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 Helpgenerated
Psalms 40:17 is a heartfelt plea from the psalmist, who acknowledges his lowly state as poor and needy. He calls upon the Lord, recognizing Him as his helper and deliverer, and pleads for divine intervention without delay. This verse encapsulates the themes of humility and reliance on God found throughout the Psalms, where the faithful seek God's aid in times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 40:5 | Many, O LORD my God, are the wonders You have done, and the plans You have for us— none can compare to You— if I proclaim and declare them, they are more than I can count. |
| 2 | Psalm 34:6 | This poor man called out, and the LORD heard him; He saved him from all his troubles. |
| 3 | Psalm 69:33 | For the LORD listens to the needy and does not despise His captive people. |
| 4 | Psalm 70:5 | But I am poor and needy; hurry to me, O God. You are my help and my deliverer; O LORD, do not delay. |
| 5 | Isaiah 41:17 | The poor and needy seek water, but there is none; their tongues are parched with thirst. I, the LORD, will answer them; I, the God of Israel, will not forsake them. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — עָנִי, anigenerated
The word עָנִי (ani) describes a state of being poor, afflicted, or humble. It is often used to convey a sense of desperation or neediness, especially in the context of seeking help from God. The root indicates a condition of being depressed in mind or circumstances, highlighting the psalmist's vulnerability.
In this verse, עָנִי emphasizes the psalmist's reliance on God as he admits his own insufficiency. The use of this word sets the stage for the plea that follows, showcasing the need for divine support and intervention.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יַחֲשָׁ֫ב, may he think, governs the verse, with several phrases providing context. The structure emphasizes the psalmist's plea, with the subject and verb clearly defined, followed by a direct address to God.
The order of the Hebrew words places emphasis on the psalmist's condition of being poor and needy, establishing a context of humility and dependence on divine help.
Septuagint Backgroundgenerated
The Septuagint translates עָנִי as εὐφρανθείησαν, which suggests a broader interpretation of the psalmist's state, possibly indicating joy or relief that comes from divine assistance. This choice may reflect the translators' understanding of the relationship between neediness and the joy of salvation.
The use of different Greek terms in the Septuagint indicates a nuanced interpretation of the Hebrew text, emphasizing the transformative aspect of God's help.
In plain words — the whole versegenerated
Psalms 40:17 shows the psalmist expressing his feelings of being poor and needy, calling on the Lord to remember him. He acknowledges God as his helper and deliverer and asks Him not to delay in providing assistance.
Frequently Asked Questionsgenerated
Being 'poor and needy' refers to a state of vulnerability and dependence on God for help, both materially and spiritually.
The psalmist's plea for God not to delay reflects a sense of urgency in his need for assistance and deliverance.
This verse connects with other psalms that express themes of distress and reliance on God, such as Psalm 34:6 and Psalm 70:5, where the psalmists also seek divine help.
The psalmist's approach teaches us the importance of humility in prayer and the need to rely on God as our source of help and deliverance.
Reflection Questionsgenerated
- In what areas of my life do I feel poor or needy, and how can I bring those to God?
- How can I remind myself of God's past help when I face new challenges?
- What does it mean for me to rely on God as my helper and deliverer?
- How can I encourage others who may feel poor and needy in their circumstances?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, noting its themes of humility and reliance on God's help.
"But I" [Psalms 40:17]. I for whom they were seeking evil, I whose "life they were seeking, that they might take it away." But turn you to another description of persons.Early Church Fathers on Psalms 40 →
Truly, what higher or holier poverty can there be than this, that a person knowing he is defenseless of his own, asks help for daily life from another’s generosity and realizes his life and being to depend every moment on God’s help.Early Church Fathers on Psalms 40 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 40:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I [am] poor and needy,.... As Christ was literally, 2 Corinthians 8:9; and in a spiritual sense, when deserted by his Father, forsaken by his disciples, and surrounded by his enemies; and had the
Read John Gill on Psalms 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God.
Read Robert Jamieson on Psalms 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 40:17 But I [am] poor and needy; [yet] the Lord thinketh upon me: thou [art] my help and my deliverer; make no tarrying, O my God.Ver. 17. But I am poor and needy] A stark beggar neither will I hide from my Lord (as once Joseph’ s brethren said to him, when they came for corn) mine extreme indigence, my necessitous condition; I am one that get my living by begging. Yet the Lord thinketh upon me] He is the poor man’ s King, as hath been said; and Christ is cum Patre dator, inter nos petitor, as Augustine hath it; that is, he gives with the Father, and at the same time prays with the suitor, who must therefore needs speed. Thou art my help and my deliverer; make no tarrying] Deliver me…
Read John Trapp on Psalms 40 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. But I am poor] עני ani, afflicted, greatly depressed. And needy] אביון ebyon, a beggar. One utterly destitute, and seeking help. The Lord thinketh upon me] The words are very emphatic; אדני Adonai, my prop, my support, thinketh, יחשב yachshab, meditateth, upon me. On which he concludes: "Thou art my help and deliverer." Seeing that my miserable state occupies thy heart, it will soon employ thy hand. Thou, who meditatest upon me, wilt deliver me. Make no tarrying] Seeing thou art disposed to help, and I am in such great necessity, delay not, but come speedily to my assistance. The old Psalter speaks to this effect: "Let us not be so long under distress and misery that we lose our…
Read AdamClarke on Psalms 40 →CambridgeThe Cambridge Bible for Schools and Colleges17. The Psalmist reverts to his own need, but in calm assurance that he is not forgotten. But I, who am afflicted and needy:— The Lord will take thought for me. For afflicted and needy, see Psalms 9:18; Psalms 35:10; Psalms 37:14; Psalms 86:1; Psalms 109:22. With will take thought for me, cp. Psalms 40:5 (thoughts): Jonah 1:6. Psalms 70:5 reads O God, make haste unto me, probably an alteration suggested by the parallelism, make no tarrying. My help, as in Psalms 27:9 : my deliverer, as in Psalms 18:2; Psalms 18:48 (a different word from deliver in Psalms 40:13). make no tarrying] Cp. Daniel’s prayer, Daniel 9:19 (A.V. defer not); and the promise, Isaiah 46:13
Read Cambridge on Psalms 40 →Albert Barnes1798–1870Barnes' Notes on the BibleBut I am poor and needy - More literally, “I am afflicted and poor.” The language would describe the condition of one who was afflicted and was at the same time poor; of one who had no resource but
Read Albert Barnes on Psalms 40 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Thinketh upon me—The word denotes special thought, either in the sense of esteem, value, or of plan, device. Both united in David. God regarded him with marked favour, and devised for his deliverance.
Read Daniel Denison Whedon on Psalms 40 →The verse in English, compared — 16 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
But I am poor and needy; may the Lord think of me. You are my helper and deliverer; O my God, do not delay.
But I am poor and needy. May the Lord think about me. You are my help and my deliverer. Don’t delay, my God.
But I am poor and needy; may the Lord think of me. You are my helper and deliverer; O my God, do not delay.
I am oppressed and needy! May the Lord pay attention to me! You are my helper and my deliverer! O my God, do not delay!
Tyndale line
But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God.
But I am poor and needy; Yet the Lord thinketh upon me: Thou art my help and my deliverer; Make no tarrying, O my God.
But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God.
But I am poor and needy; yet the LORD thinketh upon me: thou art my help and my deliverer; make no delay, O my God.
Though I be poore and needie, the Lord thinketh on mee: thou art mine helper and my deliuerer: my God, make no tarying.
Strictly literal
But I am afflicted and needy: the Lord thinketh upon me. Thou art my help and my deliverer: my God, make no delay.
And I [am] poor and needy, The Lord doth devise for me. My help and my deliverer [art] Thou, O my God, tarry Thou not.
And I [am] poor and needy, || The Lord devises for me. You [are] my help and my deliverer, O my God, do not linger.
(40:18) But though I be poor and needy, the Lord will think of me: my help and my deliverer art thou: O my God, delay not.
I am poor and needy; yet the Lord thinks about me. You are my help and you come to my rescue; do not delay, my God.
Simplified
As for me, I am poor and needy. May the Lord think about me. Help me! Save me! My God, please don't wait!
Though I am poor and in need, the Lord has me in mind; you are my help and my saviour; let there be no waiting, O my God.
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 a close correspondence in the meaning of the terms used. However, the Septuagint's phrasing reflects a different syntactical structure, which may suggest a distinct interpretative approach.
וַאֲנִ֤י׀ עָנִ֣י וְאֶבְיוֹן֮ אֲדֹנָ֪י יַחֲשָׁ֫ב לִ֥י עֶזְרָתִ֣י וּמְפַלְטִ֣י אַ֑תָּה אֱ֝לֹהַ֗י אַל־ תְּאַחַֽר׃
9 of the 12 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 40:17
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HC/Pp1bs — Conjunction · pronounHC/Pp1bs
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
HAamsa — HAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
HC/Aamsa — ConjunctionHC/Aamsa
ned'-i ('ebhyon).
See POOR.
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNpt — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
think: The Old Testament often translates 'amar, "to say," meaning what one says to himself, and hence, a definite and clearly formulated decision or purpose (Ge 20:11; Nu 24:4; Ru 4:4, etc.), illustrated by the, change made by the Revised Version (British and American) in the King James Version of Es 6:6, where "thought in his heart" becomes "said in his heart." In other passages, for chashabh, damah, or zamam, indicating the result of mental activity, as in an intention or estimate formed after careful deliberation (compare Ecclesiasticus 18:25); In the New Testament, most, frequently for dokeo, "to be of the opinion, "suppose," literally, "seem" (
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
עֶזְרָה (ezrah) refers to help, succour, or assistance. It is a feminine noun derived from the root meaning aid. The word appears in contexts related to providing support, including in Psalm 60:11 and Psalm 108:12, where it emphasizes the act of helping or the one who helps.
עֶזְרָה, עֶזְרָת, עֶזְרָ֫תָה n.f. help, succour, assistance
base
H5833 עֶזְרָה, עֶזְרָת, עֶזְרָ֫תָה help, succour, assistance
5833 `ezrah ez-raw'
or mezrath (Psa. 60:11 (13); 108:12 (13)) {ez-rawth'};
feminine of 5828; aid:--help(-ed, -er).
see HEBREW for 013
see HEBREW for 013
see HEBREW for 05828
עֶזְרָה (ez.rah) — help.
1) help, succour, assistance
1a) help, succour
1b) one who helps
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
פָּלַט (palat) is a Hebrew verb meaning to escape or slip away. It encompasses various nuances, including delivering, bringing to safety, and causing to escape, with different forms indicating active or passive meanings. The entries suggest its use in contexts of security and deliverance, though no specific Old Testament verses are cited.
[פָּלַט] vb. escape
Qal and (if) escapers of them escape.
Pi.
bring into security
cause to escape, cast forth, of cow calving
appar. intrans. be delivered
Hiph. bring into security
base
H6403 [פָּלַט] escape .and (if) escapers of them escape.
. . bring into security
. cause to escape, cast forth, of cow calving
. appar. intrans. be delivered
. bring into security
6403 palat paw-lat'
a primitive root; to slip out, i.e. escape; causatively, to
deliver:--calve, carry away safe, deliver, (cause to) escape.
פָּלַט (pa.lat) — to escape.
1) to escape, save, deliver, slip away
1a) (Qal) to escape
1b) (Piel)
1b1) to bring into security, deliver
1b2) to cause to escape, cast forth
1b3) to be delivered
1b4) to slip away
1c) (Hiphil) to bring into security, bring to safety
HC/Vprmsc/Sp1bs — Conjunction · verb piel participle (active) masculine singular common · suffixHC/Vprmsc/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
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
The Hebrew word אָחַר (achar) is a primitive root meaning to delay, tarry, or remain behind. It covers actions like procrastination and hindering others. The entries indicate its use in both Qal and Piel forms, with the Piel form emphasizing causing delay. There is a mention of a verse where it is used, but no specific reference is provided.
אָחַר vb. to remain behind, delay, tarry
Qal and I have tarried until now
Pi.
intensive, delay, tarry
causat. of Qal, cause one to delay, hinder; keep back (= bring late)
base
H309 אָחַר to remain behind, delay, tarry .and I have tarried until now
. . intensive, delay, tarry
. causat. of Qal, cause one to delay, hinder; keep back (= bring late)
309 'achar aw-khar'
a primitive root; to loiter (i.e. be behind); by implication
to procrastinate:--continue, defer, delay, hinder, be late
(slack), stay (there), tarry (longer).
אָחַר (a.char) — to delay.
1) to delay, hesitate, tarry, defer, remain behind
1a) (Qal)
1a1) to delay, tarry (intensive)
1a2) to cause one to delay, hinder, keep back
1b) (Piel) to delay, wait, stay behind (but not in hope)
Also means: ya.char (יָחַר "to delay" H3186)
HVpj2ms — Verb · Piel · jussive second person masculine singularHVpj2ms
de-la': The noun "delay" (Ac 25:17, "I made no delay"; the King James Version "without any delay") means "procrastination." The verb "to delay" (Ex 22:29; 'achar) involves the idea "to stop for a time," the people being admonished not to discontinue a custom. The Pil. perfect of bush (Ex 32:1), "Moses delayed to come," expresses not only the fact that he tarried, but also the disappointment on the part of the people, being under the impression that he possibly was put to shame and had failed in his mission, which also better explains the consequent action of the people. "To delay" (chronizo) is used transitively in Mt 24:48 (the Revised Version (British and American) "My…