Psalms 5:7 — Word Study
WLCוַאֲנִ֗י בְּרֹ֣ב חַ֭סְדְּךָ אָב֣וֹא בֵיתֶ֑ךָ אֶשְׁתַּחֲוֶ֥ה אֶל־ הֵֽיכַל־ קָ֝דְשְׁךָ֗ בְּיִרְאָתֶֽךָ׃
BSAto perishʼâbad to speakdâbar liekâzâb manʼîysh blooddâm deceitmirmâh to abhortaʻâb The LordYᵉhôvâh
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֗י | and I | Conjunction, pronoun |
| בְּרֹ֣ב | in [the] greatness of | Preposition, noun common masculine singular construct |
| חַ֭סְדְּךָ | covenant loyalty your | Noun common masculine singular construct, suffix |
| אָב֣וֹא | I will enter | Verb, Qal, imperfect first person common singular |
| בֵיתֶ֑ךָ | house your | Noun common masculine singular construct, suffix |
| אֶשְׁתַּחֲוֶ֥ה | I will bow down | Verb, Hithpael, imperfect first person common singular |
| אֶל־ | to | Preposition |
| הֵֽיכַל־ | [the] temple of | Noun common, masculine singular construct |
| קָ֝דְשְׁךָ֗ | holiness your | Noun common masculine singular construct, suffix |
| בְּיִרְאָתֶֽךָ׃ | in fear your | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I will enter Your house by the abundance of Your loving devotion; in reverence I will bow down toward Your holy temple. |
| KJV | But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple. |
| ASV | But as for me, in the abundance of thy lovingkindness will I come into thy house: In thy fear will I worship toward thy holy temple. |
| YLT | And I, in the abundance of Thy kindness, I enter Thy house, I bow myself toward Thy holy temple in Thy fear. |
| WEB | But as for me, in the abundance of your loving kindness I will come into your house. I will bow toward your holy temple in reverence of you. |
| BBE | But as for me, I will come into your house, in the full measure of your mercy; and in your fear I will give worship, turning my eyes to your holy Temple. |
Where they part company is in the interpretation of חַ֭סְדְּךָ — see How Translations Differ.
The verse consists of two main actions, each with descriptive phrases that elaborate on the manner of approach to God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָבַד
verbמִרְמָה
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 5:7
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 Guidancegenerated
Psalm 5:7 is part of a prayer where the psalmist contrasts the fate of the wicked with his own desire to worship God. He acknowledges God's loving devotion and expresses his intention to approach God's temple with reverence. This psalm reflects the psalmist's understanding of God's character and his own need for divine guidance, as seen in the surrounding verses that emphasize God's righteousness and the wickedness of others.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 55:16 | But I call to God, and the LORD saves me. |
| 2 | Joshua 24:15 | But if it is unpleasing in your sight to serve the LORD, then choose for yourselves this day whom you will serve, whether the gods your fathers served beyond the Euphrates, or the gods of the Amorites in whose land you are living. As for me and my house, we will serve the LORD!” |
| 3 | Luke 6:11–12 | But the scribes and Pharisees were filled with rage and began to discuss with one another what they might do to Jesus. |
| 4 | Psalm 51:1 | Have mercy on me, O God, according to Your loving devotion; according to Your great compassion, blot out my transgressions. |
| 5 | Psalm 52:8 | But I am like an olive tree flourishing in the house of God; I trust in the loving devotion of God forever and ever. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — חַ֭סְדְּךָ, Chas.de.khagenerated
The word חֶ֫סֶד (chesed) signifies a deep, loyal love and kindness, often associated with God's covenant faithfulness. It emphasizes the loving actions God takes towards humanity, particularly in the context of His promises.
In this verse, it highlights the psalmist's reliance on God's mercy as he approaches the temple. The use of the construct form with a suffix indicates a personal relationship, suggesting that this lovingkindness is directed specifically towards the psalmist.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of חַ֭סְדְּךָ, translating it as 'loving devotion' or 'lovingkindness'.
Sentence Structuregenerated
The verse centers around two finite verbs: אָב֣וֹא (I will enter) and אֶשְׁתַּחֲוֶ֥ה (I will bow down). The structure indicates the psalmist's actions of entering and worshipping, framed by prepositional phrases that describe the manner and direction of these actions.
The word order places emphasis on the psalmist's personal commitment to worship, with the abundance of God's lovingkindness serving as the basis for his approach.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חַ֭סְדְּךָ is rendered as ἔλεος (eleos), which also means mercy or compassion. This choice reflects a similar understanding of God's character, emphasizing His merciful nature.
The translation choice indicates a continuity of thought regarding God's lovingkindness as a foundation for worship.
In plain words — the whole versegenerated
Psalm 5:7 shows the psalmist's intention to enter God's house, expressing gratitude for His lovingkindness. He plans to bow in reverence toward the holy temple, highlighting his respect and the importance of worship.
Frequently Asked Questionsgenerated
The psalmist is expressing his desire to come into God's presence, which symbolizes worship and communion with God.
God's lovingkindness is the basis for the psalmist's confidence in approaching God, emphasizing His mercy and faithfulness.
Bowing down signifies humility and respect, acknowledging God's greatness and authority.
The verse illustrates the psalmist's approach to worship, highlighting the importance of recognizing God's character and responding with reverence.
Reflection Questionsgenerated
- How do I recognize God's lovingkindness in my life?
- In what ways can I approach God with reverence and humility?
- What does it mean for me to enter God's presence in prayer or worship?
- How can I express gratitude for God's mercy in my daily life?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, interpreting it in the context of worship and God's mercy, as reflected in their writings.
Since evil and iniquity may not dwell with you, nor may they remain in your sight, I will enter into your house by your mercy.Early Church Fathers on Psalms 5 →
The holy temple of God is Christ, concerning which “God was in Christ reconciling the world to himself.” In the fear of God each one turns away from evil; in fear he worships in the temple of the Lord that is Christ.Early Church Fathers on Psalms 5 →
Since, you see, the church has been gathered together out of such people—pagans, soothsayers, murderers, sorcerers, liars, cheats—it said,Early Church Fathers on Psalms 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 5:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut as for me, I will come [into] thy house,.... The tabernacle of Moses, sometimes called the house of God, 1 Chronicles 9:23; for as yet the temple was not built.
Read John Gill on Psalms 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.
Read Robert Jamieson on Psalms 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will come, to wit, with holy boldness and confidence, as becomes thy son and servant; whereas mine enemies cannot appear in thy presence with any comfort and safety, . Into thy house, to wit, the tabernacle; from which, though I be now excluded, through the malice and power of mine adversaries, yet thou wilt, I doubt not, restore me to my former opportunities of coming thither to worship thee, which was my constant custom and chief joy. In the multitude of thy mercy, or, by thy great mercy, i.e. trusting only to thy great mercy for admittance thither, and acceptance there. Or, for or became of thy many mercies to me, for which I will come to pay my thanks and service unto thee. In thy…
Read Matthew Poole on Psalms 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 5:7 But as for me, I will come [into] thy house in the multitude of thy mercy: [and] in thy fear will I worship toward thy holy temple.Ver. 7. But as for me] Who am conscious of none of these foul and flagitious practices. The upright shall dwell in God’ s presence, Job 12:16 Psalms 140:13 : not so the hypocrite and ungodly. He is like a vagabond begging at the gate, and not knowing whether the master of the house is providing for him an alms or a cudgel. I will come into thine house, &c.] He knew that the ark and mercy seat were never separated. And in thy fear will I worship, &c.] The fear of God is, 1. Servile; this David meaneth not. 2. Filial or amicable. And this, again, is…
Read John Trapp on Psalms 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) House . . . temple.—These words must certainly be taken literally, and not, as Hupfeld suggests, metaphorically, or in a spiritual sense with reference to Psalms 5:4. The reference to worship hardly allows the rendering palace, though the derivation of the Hebrew word permits it. No doubt either explanation is possible; but neither would have been suggested but for the title to the psalm; and it is clear (see General Introduction) that historical exactness was not regarded in affixing the psalm-titles. Worship.—Literally, prostrate myself towards, as in 1 Kings 8:29; Psalms 28:2. (Comp. Daniel’s attitude of prayer towards Jerusalem, and that of the Moslems now towards Mecca.)
Read Charles John Ellicott on Psalms 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. In the multitude of thy mercy] David considered it an inexpressible privilege to be permitted to attend public worship; and he knew that it was only through the multitude of God's mercy that he, or any man else, could enjoy such a privilege. He knew farther that, from the multitude of this mercy, he might receive innumerable blessings in his house. In this spirit, and with this dependence, he went to the house of the Lord. He who takes David's views of this subject will never, willingly, be absent from the means of grace. In thy fear] Duly considering the infinite holiness of thy majesty, will I worship, אשתחוה eshtachaveh, will I bow and prostrate myself in the deepest…
Read AdamClarke on Psalms 5 →CambridgeThe Cambridge Bible for Schools and Colleges7–9. In sharp contrast to the banishment of the wicked from God’s presence is the Psalmist’s freedom of access. He prays for the special guidance needed by one who is surrounded by insidious enemies.
Read Cambridge on Psalms 5 →Albert Barnes1798–1870Barnes' Notes on the BibleBut as for me - While it is their characteristic that they are wicked, and have no desire to serve God; and while with such characteristics they can have no hope of access to God, and no reason to
Read Albert Barnes 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
But I will enter Your house by the abundance of Your loving devotion; in reverence I will bow down toward Your holy temple.
But as for me, in the abundance of your loving kindness I will come into your house. I will bow toward your holy temple in reverence of you.
But I will enter Your house by the abundance of Your loving devotion; in reverence I will bow down toward Your holy temple.
But as for me, because of your great faithfulness I will enter your house; I will bow down toward your holy temple as I worship you.
Tyndale line
But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.
But as for me, in the abundance of thy lovingkindness will I come into thy house: In thy fear will I worship toward thy holy temple.
But as for me, in the multitude of thy lovingkindness will I come into thy house: in thy fear will I worship toward thy holy temple.
But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship towards thy holy temple.
But I wil come into thine house in the multitude of thy mercie: and in thy feare will I worship toward thine holy Temple.
Strictly literal
But as for me, in the greatness of thy loving-kindness will I enter thy house; I will bow down toward the temple of thy holiness in thy fear.
And I, in the abundance of Thy kindness, I enter Thy house, I bow myself toward Thy holy temple in Thy fear.
And I, in the abundance of Your kindness, || I enter Your house, || I bow myself toward Your holy temple in Your fear.
(5:8) But as for me—in the abundance of thy kindness will I enter thy house: I will bow myself down before thy holy temple in the fear of thee.
But as for me, because of your great covenant faithfulness, I will come into your house; in reverence I will bow down toward your holy temple.
From the Latin
Thou hatest all the workers of iniquity: Thou wilt destroy all that speak a lie. The bloody and the deceitful man the Lord will abhor.
Simplified
But because of the greatness of your trustworthy love, I can come into your house; in awe of you, I bow down towards your holy Temple.
But as for me, I will come into your house, in the full measure of your mercy; and in your fear I will give worship, turning my eyes to your holy Temple.
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 both reflect similar themes, with the Masoretic Text providing a direct correspondence in meaning, though the Septuagint's phrasing differs. The main ideas of entering God's house and acknowledging His lovingkindness remain consistent.
וַאֲנִ֗י בְּרֹ֣ב חַ֭סְדְּךָ אָב֣וֹא בֵיתֶ֑ךָ אֶשְׁתַּחֲוֶ֥ה אֶל־ הֵֽיכַל־ קָ֝דְשְׁךָ֗ בְּיִרְאָתֶֽךָ׃
5 of the 10 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 5:7
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
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
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…
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
HVti1cs — Verb · Hithpael · imperfect first person common singularHVti1cs
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 — PrepositionHR
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
יִרְאָה (yir'ah) is a feminine noun meaning 'fear' or 'terror,' encompassing both the emotion and the concept of reverence, particularly in relation to God. It can denote an object that causes fear or the respect and piety associated with divine authority. The entries highlight its moral and emotional dimensions without significant disagreement.
יִרְאָה n.f. fear
fear, terror
a terror = obj. of terror
fear of God, reverence, piety
the fear of י׳ the law as revered.
base
H3374 יִרְאָה fear
3374 yir'ah yir-aw'
feminine of 3373; fear (also used as infinitive); morally,
reverence:--X dreadful, X exceedingly, fear(-fulness).
see HEBREW for 03373
יִרְאָה (yir.ah) — fear.
1) fear, terror, fearing
1a) fear, terror
1b) awesome or terrifying thing (object causing fear)
1c) fear (of God), respect, reverence, piety
1d) revered
HR/Ncfsc/Sp2ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms