Psalms 5:2 — Word Study
WLCהַקְשִׁ֤יבָה׀ לְק֬וֹל שַׁוְעִ֗י מַלְכִּ֥י וֵאלֹהָ֑י כִּֽי־ אֵ֝לֶ֗יךָ אֶתְפַּלָּֽל׃
BSAwordʼêmer to listenʼâzan The LordYᵉhôvâh to understandbîyn meditationhâgîyg
| Greek | English | Parsing |
|---|---|---|
| הַקְשִׁ֤יבָה׀ | pay attention ! | Verb hiphil imperative second person masculine singular, suffix |
| לְק֬וֹל | to [the] sound of | Preposition, noun common masculine singular construct |
| שַׁוְעִ֗י | cry for help my | Noun common masculine singular construct, suffix |
| מַלְכִּ֥י | O king my | Noun common masculine singular construct, suffix |
| וֵאלֹהָ֑י | and God my | Conjunction, noun common masculine plural construct, suffix |
| כִּֽי־ | for | Particle |
| אֵ֝לֶ֗יךָ | to you | Preposition, suffix |
| אֶתְפַּלָּֽל׃ | I pray | Verb, Hithpael, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Attend to the sound of my cry, my King and my God, for to You I pray. |
| KJV | Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray. |
| ASV | Hearken unto the voice of my cry, my King, and my God; For unto thee do I pray. |
| YLT | Be attentive to the voice of my cry, My king and my God, For unto Thee I pray habitually. |
| WEB | Listen to the voice of my cry, my King and my God, for I pray to you. |
| BBE | Let the voice of my cry come to you, my King and my God; for to you will I make my prayer. |
The translations agree on the meaning of הַקְשִׁ֤יבָה — see How Translations Differ.
The sentence centers on the main verb, with supporting phrases clarifying the subject and purpose of the plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH6419
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 5:2
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 Guidance and Protectiongenerated
Psalm 5:2 expresses a heartfelt plea from the psalmist, who is seeking God's attention to his cries for help. This verse is situated within a larger context of prayer, where the psalmist acknowledges God as both King and God, emphasizing his reliance on divine guidance and support. The psalmist's request for God to listen highlights the intimate relationship between the speaker and the divine, as seen in the surrounding verses that further articulate his longing for God's presence and justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 3:4 | To the LORD I cry aloud, and He answers me from His holy mountain. Selah |
| 2 | Psalm 10:16 | The LORD is King forever and ever; the nations perish from His land. |
| 3 | Psalm 24:7–8 | Lift up your heads, O gates! Be lifted up, O ancient doors, that the King of Glory may enter! |
| 4 | Psalm 44:4 | You are my King, O God, who ordains victories for Jacob. |
| 5 | Psalm 47:6–7 | Sing praises to God, sing praises; sing praises to our King, sing praises! |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הַקְשִׁ֤יבָה, hak.Shi.vahgenerated
The Hebrew word הַקְשִׁיבָה (hak.Shi.vah) is a hiphil imperative form of the verb that means 'to listen' or 'to pay attention.' It encourages an active engagement in hearing, suggesting a posture of attentiveness and readiness to respond. This word is often used in contexts where someone is imploring another to heed their words or cries, as seen in various passages throughout the Scriptures.
The imperative form indicates urgency, as the psalmist is not merely asking but commanding attention to his plea. This reflects the deep need for divine intervention and the expectation that God will respond to the earnest cries of His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses Attend to translate הַקְשִׁ֤יבָה.
Sentence Structuregenerated
The finite verb governing the verse is הַקְשִׁ֤יבָה, pay attention, which sets the tone for the entire plea. It is followed by a prepositional phrase לְק֬וֹל (to the sound of), which specifies what the psalmist wants God to pay attention to, and a noun phrase שַׁוְעִ֗י (my cry), further clarifying the nature of his request.
The structure emphasizes the psalmist's urgent appeal, with the main verb at the forefront, highlighting the central action of the plea.
Septuagint Backgroundgenerated
The Septuagint translates הַקְשִׁ֤יבָה as ἐνώτισαι (ennōtisai), which means 'to listen' or 'to heed.' This choice reflects a similar emphasis on attentiveness but may carry a slightly different nuance in the context of Greek literature.
This translation demonstrates the continuity of the theme of divine listening across linguistic boundaries, while also suggesting a potential interpretative layer in how the psalmist's plea is understood in the Greek tradition.
In plain words — the whole versegenerated
Psalm 5:2 is a prayer where the psalmist asks God to listen to his cry for help. He addresses God as his King and God, emphasizing his dependence on divine guidance. This verse highlights the importance of prayer and the expectation that God will respond to those who seek Him.
Frequently Asked Questionsgenerated
The phrase refers to the psalmist's earnest plea for help, expressing his desperation and need for God's attention.
By addressing God in this way, the psalmist acknowledges God's sovereignty and authority over his life, showing deep reverence and trust.
The request for God to 'attend' signifies the psalmist's belief that God is capable of hearing and responding to prayers, highlighting the relational aspect of prayer.
This verse encourages believers to approach God with their needs and to expect that He will listen and respond, reinforcing the importance of sincere and heartfelt prayer.
Reflection Questionsgenerated
- In what ways have I experienced God's attentiveness to my prayers?
- How can I improve my focus and sincerity when I pray?
- What does it mean for God to be my King in my daily life?
- How can I encourage others to bring their cries to God in prayer?
The early church on this verse — how the Fathers read it
Early commentators like Asterius of Cappadocia and Augustine of Hippo refer to this verse to discuss the nature of prayer and God's attentiveness to the cries of His people.
If one grants that indeed each animal recognizes the cry of its own offspring in the largest and most crowded flocks, that though a thousand calves may cry, the mother knows the cry of her own young, that though a thousand lambs may bleat,Early Church Fathers on Psalms 5 →
"Attend to the voice of my supplication;" that is, to that voice, which he makes request that God would understand: of which what the nature is, he has already intimated, when he said, "Understand my cry.Early Church Fathers on Psalms 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 5:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHearken unto the voice of my cry,.... Which seems to intend more than groans or words, even a loud outcry, as of a person in great distress; such as the strong crying of Christ, in the days of his
Read John Gill on Psalms 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHearken unto the voice of my cry, my King, and my God: for unto thee will I pray. Hearken-used in the English portion for other Hebrew verbs, [translate, therefore, qaashab (H7181) here, 'Attend to']. My cry.
Read Robert Jamieson on Psalms 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is the part and duty of a king to answer the just and humble desires of his subjects. To thee alone will I direct all my prayers, and therefore from thee alone I expect succour and relief.
Read Matthew Poole on Psalms 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 5:2 Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.Ver. 2. Hearken unto the voice of my cry] He thrice repeats the same request, to show the greatness of his grief and the necessity of help from heaven. Let mind and mouth, spirit and speech, go together in prayer, and then it is right, the voice of the heart is simply necessary. Moses cried to God at the Red Sea, though he said nothing. The voice of the lips is of great use also; 1. For preventing of distraction; 2. For exciting devotion. My king] And therefore help, O king, as she said, 2 Kings 5:24. And my God] Who art in covenant with me, both offensive and defensive. For unto thee will I cry]…
Read John Trapp on Psalms 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Hearken unto the voice of my cry] We may easily find the process through which David's mind was now passing: 1. We have seen from the preceding Psalm that he lay down in a very happy frame of mind, and that he had enjoyed profound repose. 2. As soon as he awakes in the morning, his heart, having a right direction, resumes its work. 3. He meditates on God's goodness; and on his own happy state, though pursued by enemies, and only safe as long as God preserved him by an almighty hand and especial providence. 4. This shows him the need he has of the continual protection of the Most High; and therefore he begins to form his meditation and the desires of his heart into words, to which…
Read AdamClarke on Psalms 5 →CambridgeThe Cambridge Bible for Schools and Colleges2. my cry] A word specially used of an imploring cry to God for help (Psalms 22:24; Psalms 28:2; &c.). my King, and my God] Cp. Psalms 84:3. The language is all the more significant, if the petitioner was David. He appeals to Him, Whose chosen representative he was.
Read Cambridge on Psalms 5 →Albert Barnes1798–1870Barnes' Notes on the BibleHearken unto the voice of my cry - My cry for assistance. The word “voice” refers to the utterance of his desires, or to his “expressed” wishes in a time of trouble.
Read Albert Barnes on Psalms 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Voice of my cry—My loud cry, or my outcry. There is a rising in the description—words, meditation, outcry. The last is the loud and earnest call for help of one who is ready to perish.
Read Daniel Denison Whedon on Psalms 5 →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
Attend to the sound of my cry, my King and my God, for to You I pray.
Listen to the voice of my cry, my King and my God, for I pray to you.
Attend to the sound of my cry, my King and my God, for to You I pray.
Pay attention to my cry for help, my king and my God, for I am praying to you!
Tyndale line
Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.
Hearken unto the voice of my cry, my King, and my God; For unto thee do I pray.
Hearken unto the voice of my cry, my King, and my God: for unto thee do I pray.
Hearken to the voice of my cry, my King, and my God: for to thee will I pray.
Hearken vnto the voyce of my crie, my King and my God: for vnto thee doe I pray.
Strictly literal
Hearken unto the voice of my crying, my king and my God; for to thee will I pray.
Be attentive to the voice of my cry, My king and my God, For unto Thee I pray habitually.
Be attentive to the voice of my cry, || My King and my God, || For I pray to You habitually.
(5:3) Listen unto the voice of my loud cry, my King, and my God, when unto thee I pray.
Listen to the sound of my call, my King and my God, for it is to you that I pray.
From the Latin
Give ear, O Lord, to my words, understand my cry.
Simplified
Hear me pleading for help, my King and my God, because I'm praying to you.
Let the voice of my cry come to you, my King and my God; for to you will I make my prayer.
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 הַקְשִׁ֤יבָה לְק֬וֹל שַׁוְעִ֗י מַלְכִּ֥י וֵאלֹהָ֑י כִּֽי־ אֵ֝לֶ֗יךָ אֶתְפַּלָּֽל׃, while the Septuagint matches 5 of the 8 words. The differences in word order and articles in the Septuagint reflect its own syntactical structure, but the core message remains consistent across both texts.
הַקְשִׁ֤יבָה׀ לְק֬וֹל שַׁוְעִ֗י מַלְכִּ֥י וֵאלֹהָ֑י כִּֽי־ אֵ֝לֶ֗יךָ אֶתְפַּלָּֽל׃
5 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 5:2
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.
קָשַׁב (qashab) is a Hebrew verb meaning to listen or pay attention, particularly with reference to inclining one's ears. It encompasses actions like hearkening and giving heed. The word appears in contexts such as Isaiah 32:3, where it emphasizes attentiveness. The entries consistently describe its usage in both the Qal and Hiphil forms.
[קָשַׁב] 46 vb. incline, attend, of ears
Qal Is 32:3
Hiph. give attention
base
H7181 קָשַׁב incline, attend, of ears
7181 qashab kaw-shab'
a primitive root; to prick up the ears, i.e.
hearken:--attend, (cause to) hear(-ken), give heed, incline,
mark (well), regard.
קָשַׁב (qa.shav) — to listen.
1) to hear, be attentive, heed, incline (of ears), attend (of ears), hearken, pay attention, listen
1a) (Qal) incline, attend (of ears), hearken, pay attention, listen
1b) (Hiphil) to pay attention, give attention
HVhv2ms/Sh — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
[שָׁוַע] vb. Pi. cry out for help
base
H7773 [שָׁוַע] Pi. cry out for help
7773 sheva` sheh'-vah
from 7768; a halloo:--cry.
see HEBREW for 07768
שֶׁוַע (she.va) — to cry.
to cry
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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)
HC/Ncmpc/Sp1bs — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/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…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR/Sp2ms — Preposition · suffixHR/Sp2ms
פָּלַל (palal) is a Hebrew verb that primarily means to intervene or interpose, with a significant focus on the act of praying. It encompasses various forms, including mediation and judgment, particularly in the Piel and Hithpael stems, which emphasize intercession and supplication. The entries suggest a connection to both personal and communal prayer, though no specific Old Testament verses are cited.
[פָּלַל] 84 vb. prob. intervene, interpose
Pi. mediate, judge
Hithp.
specif. intercede
gen. pray
pray
of poetical, liturgical prayer
base
H6419 פָּלַל prob. intervene, interpose
6419 palal paw-lal'
a primitive root; to judge (officially or mentally); by
extension, to intercede, pray:--intreat, judge(-ment), (make)
pray(-er, -ing), make supplication.
פָּלַל (pa.lal) — to pray.
1) to intervene, interpose, pray
1a) (Piel) to mediate, judge
1b)(Hithpael)
1b1) to intercede
1b2) to pray
HVti1cs — Verb · Hithpael · imperfect first person common singularHVti1cs