Psalms 6:2 — Word Study
WLCחָנֵּ֥נִי יְהוָה֮ כִּ֤י אֻמְלַ֫ל אָ֥נִי רְפָאֵ֥נִי יְהוָ֑ה כִּ֖י נִבְהֲל֣וּ עֲצָמָֽי׃
BSAO LORDYᵉhôvâh [Yehovah, the Lord God]
| Greek | English | Parsing |
|---|---|---|
| חָנֵּ֥נִי | show favor to me | Verb qal imperative second person masculine singular, suffix |
| יְהוָה֮ | O Yahweh | Noun proper |
| כִּ֤י | for | Particle |
| אֻמְלַ֫ל | [am] frail | |
| אָ֥נִי | I | Pronoun |
| רְפָאֵ֥נִי | heal me | Verb qal imperative second person masculine singular, suffix |
| יְהוָ֑ה | O Yahweh | Noun proper |
| כִּ֖י | for | Particle |
| נִבְהֲל֣וּ | they are disturbed | Verb, Niphal, perfect third person common plural |
| עֲצָמָֽי׃ | bones my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Be merciful to me, O LORD, for I am frail; heal me, O LORD, for my bones are in agony. |
| KJV | Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed. |
| ASV | Have mercy upon me, O Jehovah; for I am withered away: O Jehovah, heal me; for my bones are troubled. |
| YLT | Favour me, O Jehovah, for I [am] weak, Heal me, O Jehovah, For troubled have been my bones, |
| WEB | Have mercy on me, Yahweh, for I am faint. Yahweh, heal me, for my bones are troubled. |
| BBE | Have mercy on me, O Lord, for I am wasted away: make me well, for even my bones are troubled. |
The translations agree on the essential meaning of the verse.
The verse contains two main clauses with causal clauses explaining the reasons for the requests.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיָכַח
verbחֵמָה
The sentence as the grammar sees it Open the tree ›
1 of 10 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 6:2
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 Plea for Mercygenerated
Psalms 6:2 is a heartfelt cry for mercy from the psalmist, who acknowledges his frailty and seeks healing from the LORD. This verse reflects a deep sense of vulnerability and the need for divine compassion, echoing themes found throughout the Psalms, where individuals turn to God in times of distress, as seen in Psalm 38:7 and Psalm 41:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 38:7 | For my loins are full of burning pain, and no soundness remains in my body. |
| 2 | Psalm 41:3 | The LORD will sustain him on his bed of illness and restore him from his bed of sickness. |
| 3 | Psalm 103:13–17 | As a father has compassion on his children, so the LORD has compassion on those who fear Him. |
| 4 | Psalm 30:2 | O LORD my God, I cried to You for help, and You healed me. |
| 5 | Genesis 20:17 | Then Abraham prayed to God, and God healed Abimelech and his wife and his maidservants, so that they could again bear children— |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — חָנֵּ֥נִי, cho.ne.nigenerated
The verb חָנַן (chanan) means to show favor or be gracious. It conveys the idea of bending down to help someone in need, highlighting God's compassion towards His people.
In this verse, the imperative form cho.ne.ni directly addresses the LORD, indicating urgency and a personal appeal for mercy. The psalmist's plea reflects a deep reliance on God's kindness in a moment of weakness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction כִּי (ki), indicating cause. The first clause is a plea for mercy, while the second requests healing.
The structure emphasizes the psalmist's frailty and need for divine intervention, with the verbs חָנֵּ֥נִי and רְפָאֵ֥נִי framing his urgent requests.
Septuagint Backgroundgenerated
The Septuagint translates חָנֵּ֥נִי as μὴ, indicating a plea not just for mercy but also for a specific response from God. This choice reflects a broader understanding of God's role in the psalmist's life.
The translation of רְפָאֵ֥נִי as παιδεύσῃς highlights the healing aspect, suggesting a nurturing or corrective action rather than mere restoration.
In plain words — the whole versegenerated
Psalms 6:2 expresses a deep plea for mercy and healing. The psalmist acknowledges his weakness and seeks God's compassion, reflecting a common theme of reliance on divine help in times of distress.
Frequently Asked Questionsgenerated
The psalmist is seeking God's compassion and kindness in a time of personal weakness and suffering.
This phrase symbolizes deep physical and emotional distress, indicating a profound sense of suffering.
It illustrates the frequent human experience of distress and the corresponding appeal for God's mercy and healing.
The psalmist's plea teaches the importance of turning to God in times of trouble, acknowledging our frailty and seeking His help.
Reflection Questionsgenerated
- In what areas of my life do I feel weak and in need of God's mercy?
- How can I express my dependence on God during difficult times?
- What does it mean to me to seek healing from God?
- How can I support others who are experiencing distress, as the psalmist does?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss themes of weakness and divine mercy, highlighting the psalmist's reliance on God for healing.
Every fault arises from weakness because the spirit is always inclined to a wicked disposition, on account of which it flees to the Savior and Healer, namely, the Son of God.Early Church Fathers on Psalms 6 →
He constantly invokes this word Lord as though adducing some claim to pardon and grace. This, after all, is our greatest hope, his lovingkindness beyond telling, and the fact that he is such a one as to be ready to pardon.Early Church Fathers on Psalms 6 →
He proceeds accordingly to say, "Pity me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled" [Psalms 6:2], that is, the support of my soul,Early Church Fathers on Psalms 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 6:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHave mercy upon me, O Lord,.... He knew he was a sinner, both by original sin and actual transgression, which he was always ready to own; he knew that what he had done deserved the wrath of God, even
Read John Gill on Psalms 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHave mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed. For I am weak - `faint' [ 'umlal (H536), from 'aamal (H535), to droop as a plant].
Read Robert Jamieson on Psalms 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHave mercy upon me; I plead not my merit, but thy free mercy. I am weak; or, I languish; my body pines away and my spirit fails through my excessive pains or troubles. Heal me, i.e. the distempers of my soul and body, of both which this word is used, 107:18,20. My bones are vexed; my torment is so deep and so general, that it reacheth and is very grievous even to my bones, though they are inward, and might seem to be out of the reach of it, and also strong and senseless, and therefore can best bear it. See the like expressions 33:19 51:8.
Read Matthew Poole on Psalms 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 6:2 Have mercy upon me, O LORD; for I [am] weak: O LORD, heal me; for my bones are vexed.Ver. 2. Have mercy upon me, O Lord] As the woman in the story appealed from Philip to Philip, so doth David fly from God’ s anger to God’ s grace; for he had none else in heaven or earth to repair to, Psalms 73:25. He seeks here to escape him by closing with God, and to get off by getting within him. For I am weak] Or crushed, gnashed, extremely dejected with sickness of body and trouble of mind. Basil expounds it as his foul sins into which he fell from infirmity, and for which he was threatened with judgments by the prophet Nathan. O Lord, heal me] On both sides: heal my soul, for I have sinned…
Read John Trapp on Psalms 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) I am weak.—Properly, wither, or waste with disease, or languish, as in Hosea 4:3; Isaiah 16:8. Vexed.—So LXX. and Vulg. Literally, affrighted. (Comp. Virgil’s gelidusque per ima cucurrit Ossa tremor.)
Read Charles John Ellicott on Psalms 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Have mercy] I have no merit. I deserve all I feel and all I fear. O Lord, heal me] No earthly physician can cure my malady. Body and soul are both diseased, and only God can help me. I am weak] אמלל umlal. I am exceedingly weak; I cannot take nourishment, and my strength is exhausted. My bones are vexed.] The disease hath entered into my bones.
Read AdamClarke on Psalms 6 →CambridgeThe Cambridge Bible for Schools and Colleges2. Have mercy upon me] Be gracious unto me. See note on Psalms 4:1. I am weak] R.V., I am withered away, retaining the primary meaning of the word. Cp. Nahum 1:4, where it is rendered languisheth. heal me] So Jeremiah prays (Psalms 17:14), combining this petition with that of Psa 6:4. Cp. Job 5:18; Psalms 30:2; Psalms 41:4; Psalms 147:3. for my bones are vexed] Even the solid framework of the body, the seat of its strength and solidity, is racked and shaken well nigh to dissolution. Cp. Psalms 22:14. ‘The bones,’ in the language of Hebrew poetry, denote the whole physical organism of the living man, as being the fundamental part of it. Hence they are the seat of health (Proverbs 16:24), or…
Read Cambridge on Psalms 6 →Albert Barnes1798–1870Barnes' Notes on the BibleHave mercy upon me, O Lord - That is, be gracious to me; or, show me compassion. This language may be used either in view of sin, of suffering, or of danger.
Read Albert Barnes on Psalms 6 →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
Be merciful to me, O LORD, for I am frail; heal me, O LORD, for my bones are in agony.
Have mercy on me, Yahweh, for I am faint. Yahweh, heal me, for my bones are troubled.
Be merciful to me, O LORD, for I am frail; heal me, O LORD, for my bones are in agony.
Have mercy on me, Lord, for I am frail! Heal me, Lord, for my bones are shaking!
Tyndale line
Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed.
Have mercy upon me, O Jehovah; for I am withered away: O Jehovah, heal me; for my bones are troubled.
Have mercy upon me, O LORD; for I am withered away: O LORD, heal me; for my bones are vexed.
Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are agitated.
Haue mercie vpon me, O Lord, for I am weake: O Lord heale me, for my bones are vexed.
Strictly literal
Be gracious unto me, Jehovah, for I am withered; Jehovah, heal me, for my bones tremble.
Favour me, O Jehovah, for I [am] weak, Heal me, O Jehovah, For troubled have been my bones,
Favor me, O YHWH, for I [am] weak, || Heal me, O YHWH, || For my bones have been troubled,
(6:3) Be gracious unto me, O Lord; for I am withering away; heal me, O Lord; for my bones are terrified.
Have mercy on me, Yahweh, for I am frail; heal me, Yahweh, for my bones are shaking.
From the Latin
O Lord, rebuke me not in thy indignation, nor chastise me in thy wrath.
Simplified
Have mercy on me, Lord, for I am weak; heal me, Lord, for I am sick to the bone.
Have mercy on me, O Lord, for I am wasted away: make me well, for even my bones are troubled.
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 align closely, with all ten words matched. The Dead Sea Scrolls show some variation, with partial restorations, but the core plea remains intact.
חָנֵּ֥נִי יְהוָה֮ כִּ֤י אֻמְלַ֫ל אָ֥נִי רְפָאֵ֥נִי יְהוָ֑ה כִּ֖י נִבְהֲל֣וּ עֲצָמָֽי׃
10 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.
[יהוה] [אל] [באפ׳כה] תוכיח׳ני ואל בחמת׳כה תיסר׳ני
7 words of the verse are on this fragment — 2 partly restored, 3 supplied entire by an editor.
[ואל] [בחמת׳כה] תיסר׳ני
3 words of the verse are on this fragment — 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 6:2
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.
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
HVqv2ms/Sp1bs — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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…
אֻמְלַל adj. id. [אֲמֵלָל] ψ 6:3
ref
H536 אֻמְלַל id. [אֲמֵלָל]
536 'umlal oom-lal'
from 535; sick:--weak.
see HEBREW for 0535
אֻמְלַל (um.lal) — weak.
weak, feeble
HAamsa — HAamsa
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)
HPp1bs — PronounHPp1bs
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
HVqv2ms/Sp1bs — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
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…
בָּהַל (bahal) is a Hebrew verb that conveys a range of meanings related to disturbance and haste. It can mean to be disturbed, terrified, or anxious, as well as to act hastily or make haste. The entries indicate various grammatical forms, including Niph, Pi, Pu, and Hiph, which reflect different nuances of dismay and urgency.
[בָּהַל] vb.
Niph.
be disturbed, dismayed, terrified
be in haste, hasty
Pi.
dismay, terrify
hasten, make haste, act hastily
Pu. hastened; hastily gained
Hiph.
dismay, terrify
(late) hasten, hurry
base
H926 בָּהַל . . be disturbed, dismayed, terrified
. be in haste, hasty
. . dismay, terrify
. hasten, make haste, act hastily
. hastened; hastily gained
. . dismay, terrify
. (late) hasten, hurry
926 bahal baw-hal'
a primitive root; to tremble inwardly (or palpitate), i.e.
(figuratively) be (causative, make) (suddenly) alarmed or
agitated; by implication to hasten anxiously:--be (make)
affrighted (afraid, amazed, dismayed, rash), (be, get, make)
haste(-n, -y, -ily), (give) speedy(-ily), thrust out, trouble,
vex.
בָּהַל (ba.hal) — to dismay.
1) to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous
1a) (Niphal)
1a1) to be disturbed, dismayed, terrified, anxious
1a2) to be in haste, be hasty
1b) (Piel)
1b1) to make haste, act hastily, be hurried, be hastened
1b2) to dismay, terrify
1c) (Pual)
1c1) to hasten
1c2) hastened, hastily gained (part.)
1d) (Hiphil)
1d1) to hasten, hurry, make haste
1d2) to dismay, terrify
HVNp3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs