Psalms 65:2 — Word Study
WLCשֹׁמֵ֥עַ תְּפִלָּ֑ה עָ֝דֶ֗יךָ כָּל־ בָּשָׂ֥ר יָבֹֽאוּ׃
BSAsilencedûwmîyâh praisetᵉhillâh Godʼĕlôhîym ZionTsîyôwn to completeshâlam vowneder
| Greek | English | Parsing |
|---|---|---|
| שֹׁמֵ֥עַ | O [you who] hear | Verb, Qal, participle (active) masculine singular |
| תְּפִלָּ֑ה | prayer | Noun common, feminine singular absolute |
| עָ֝דֶ֗יךָ | to you | Preposition, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| בָּשָׂ֥ר | flesh | Noun common, masculine singular absolute |
| יָבֹֽאוּ׃ | they will come | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O You who listen to prayer, all people will come to You. |
| KJV | O thou that hearest prayer, unto thee shall all flesh come. |
| ASV | O thou that hearest prayer, Unto thee shall all flesh come. |
| YLT | Hearer of prayer, to Thee all flesh cometh. |
| WEB | You who hear prayer, all men will come to you. |
| BBE | To you, O hearer of prayer, let the words of all flesh come. |
The translations agree on the essential meaning of God listening to prayer.
The main clause introduces God's role, with several subordinate phrases detailing the action of people coming to Him.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 65:2
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 Psalm of Praisegenerated
Psalm 65:2 expresses a profound truth about God's nature as one who listens to the prayers of His people. It emphasizes the accessibility of God to all humanity, inviting them to come before Him in worship. This psalm is set within a context of praise, as seen in the preceding and following verses, which highlight God's goodness and faithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 66:19 | But God has surely heard; He has attended to the sound of my prayer. |
| 2 | Psalm 102:17 | He will turn toward the prayer of the destitute; He will not despise their prayer. |
| 3 | Psalm 145:18–19 | The LORD is near to all who call on Him, to all who call out to Him in truth. |
| 4 | 1 Kings 18:29–37 | Midday passed, and they kept on raving until the time of the evening sacrifice. But there was no response; no one answered, no one paid attention. |
| 5 | 2 Chronicles 33:13 | And when he prayed to Him, the LORD received his plea and heard his petition; so He brought him back to Jerusalem and to his kingdom. Then Manasseh knew that the LORD is God. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — שֹׁמֵ֥עַ, sho.Me.a'generated
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The parsing indicates it is a participle in the active voice, emphasizing that God continually hears and is attentive to prayer.
In this verse, the active nature of שֹׁמֵ֥עַ suggests not just passive hearing but an active engagement with the prayers offered to Him, highlighting God's responsiveness and care.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The structure of the verse centers around the finite verb יָבֹֽאוּ, they will come, which is the main action. It is preceded by a participial phrase שֹׁמֵ֥עַ, who hears, describing God, and an object phrase תְּפִלָּ֑ה, prayer, indicating what is being heard.
The arrangement emphasizes God's role as the listener and the invitation for all people to approach Him, forming a clear connection between God's attentiveness and human response.
Septuagint Backgroundgenerated
The Septuagint translates שֹׁמֵ֥עַ with σοὶ (soi), indicating a direct address to God, maintaining the focus on His role as the one who hears. This choice aligns with the Hebrew meaning but emphasizes the personal relationship between God and the supplicant.
The rendering of תְּפִלָּ֑ה as ὕμνος (hymn) suggests a broader understanding of prayer, encompassing not just requests but also praise, reflecting the liturgical context of the psalm.
In plain words — the whole versegenerated
Psalm 65:2 tells us that God listens to prayer and that all people will come to Him. This verse highlights the importance of prayer and God's willingness to hear the cries of humanity, inviting everyone to approach Him in worship.
Frequently Asked Questionsgenerated
It means that God is attentive to the prayers of His people, ready to hear their requests and respond to them, as seen in Psalm 66:19.
All people come to God because He is the source of help and comfort, as well as the one who forgives and restores, as indicated in Psalm 65:3.
Prayer is portrayed as a vital means of communication with God, emphasizing the relationship between God and humanity, and the necessity of approaching Him in worship and supplication.
This verse connects with the themes of praise and accessibility to God, reinforcing the idea that God is not distant but is actively involved in the lives of His people.
Reflection Questionsgenerated
- In what ways have I experienced God's attentiveness to my prayers?
- How can I encourage others to approach God in prayer?
- What does it mean for me to come to God in worship and adoration?
- How can I deepen my understanding of prayer as a means of communication with God?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss God's attentiveness to prayer and the universal call to worship.
"Hearken," he says, "to my prayer, unto You every flesh shall come" [Psalms 65:2].Early Church Fathers on Psalms 65 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 65:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO thou that hearest prayer,.... So as to answer it sooner or later, in one way or another, and always in the fittest time, and in the best way; so as to fulfil the requests and supply the wants of
Read John Gill on Psalms 65 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO thou that hearest prayer, unto thee shall all flesh come. O thou that hearest prayer, unto thee shall all flesh come. "Flesh" implies the idea of weakness and need (cf. Psalms 56:4). God has an infinite fullness for all.
Read Robert Jamieson on Psalms 65 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat hearest prayer; that usest and delightest to hear and answer the prayers of thy people in Zion; which he justly mentions as one of the chiefest of God’ s favours and privileges vouchsafed to his church. All flesh, i.e. men of all sorts and nations, who were allured by this and other singular benefits to join themselves to the Jewish church, according to Solomon’ s prediction, . Withal this may be a tacit prophecy of the conversion of the Gentiles.
Read Matthew Poole on Psalms 65 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 65:2 O thou that hearest prayer, unto thee shall all flesh come.Ver. 2. O thou that hearest prayer] And art thereby known to be the true God, 1 Kings 18:38-39, and no such dull deity as the heathens worshipped, Isaiah 45:16; Isaiah 45:19 Micah 7:17-18. O happy we that have to deal with such a prayer hearing, sin pardoning God! Psalms 65:3. Basil compareth prayer to a chain, the one end whereof is linked to God’ s ear, and the other to man’ s tongue. Flectitur iratus voce rogante Deus. Unto thee shall all flesh come] And well they may, since he keepeth open house; his mercy doors are ever wide open, as were the doors of the Aediles, or city chamberlains in Rome, that all who had…
Read John Trapp on Psalms 65 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Unto thee shall all flesh come.—This has usually, and most truly, been taken as prophetic of the extension of the true religion to the Gentiles. But we must not let what was, in the Divine providence, a fulfilment of the psalmist’s words, hide their intention as it was conscious to himself. The psalm shows us the exclusiveness of Hebrew belief, and, at the same time, the nobler and grander feelings which are from time to time found struggling against it. The peculiar privilege of Israel has been stated in the first verse. Silent, yet confident, waiting for Jehovah’s blessing, and then exultant praise for it (Tehillah). In this the other nations have no part; but all flesh may approach…
Read Charles John Ellicott on Psalms 65 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Unto thee shall all flesh come.] All human beings should pray to God; and from him alone the sufficient portion of human spirits is to be derived. It is supposed to be a prediction of the calling of the Gentiles to the faith of the Gospel of Christ. A minister, immensely corpulent, began his address to God in the pulpit with these words: "O thou that hearest prayer, unto thee shall all flesh come!" and most unluckily laid a strong emphasis on ALL FLESH. The coincidence was ominous; and I need not say, the people were not edified, for the effect was ludicrous. I mention this fact, which fell under my own notice, to warn those who minister in righteousness to avoid expressions which…
Read AdamClarke on Psalms 65 →
CambridgeThe Cambridge Bible for Schools and Colleges2. O thou that hearest prayer] God is thus addressed, because He has given His people cause for the present thanksgiving by hearing their prayers. But the words are more than a reference to a particular answer to prayer. They proclaim that it is His inalienable attribute, His ‘nature and property,’ to hear and answer prayer. unto thee shall all flesh come] At first sight the context seems to limit ‘all flesh’ to Israel, contemplated in its weakness and frailty as needing the strength of God (Joe 2:28). But it seems more consonant to the spirit of this and the two following Psalms to take it in the wider sense of all mankind. Already the Psalmist beholds the Temple becoming a house of prayer…
Read Cambridge on Psalms 65 →
Albert Barnes1798–1870Barnes' Notes on the BibleO thou that hearest prayer - Who hast revealed thyself as a God hearing prayer - one of the leading characteristics of whose nature it is that thou dost hear prayer.
Read Albert Barnes on Psalms 65 →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
O You who listen to prayer, all people will come to You.
You who hear prayer, all men will come to you.
O You who listen to prayer, all people will come to You.
You hear prayers; all people approach you.
Tyndale line
O thou that hearest prayer, unto thee shall all flesh come.
O thou that hearest prayer, Unto thee shall all flesh come.
O thou that hearest prayer, unto thee shall all flesh come.
O thou that hearest prayer, to thee shall all flesh come.
Because thou hearest the prayer, vnto thee shall all flesh come.
Strictly literal
O thou that hearest prayer, unto thee shall all flesh come.
Hearer of prayer, to Thee all flesh cometh.
Hearer of prayer, all flesh comes to You.
(65:3) O thou that hearest prayer, unto thee all flesh shall come.
You who hear prayer, to you all flesh will come.
From the Latin
Sing ye a psalm to his name; give glory to his praise.
Simplified
You hear our prayers; everyone comes to you.
To you, O hearer of prayer, let the words of all flesh come.
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 of Psalms 65:2 reads, "שֹׁמֵ֥עַ תְּפִלָּ֑ה עָ֝דֶ֗יךָ כָּל־ בָּשָׂ֥ר יָבֹֽאוּ׃" which translates to, "O You who listen to prayer, all people will come to You." The Septuagint closely matches this text, with five out of six words corresponding directly, though its word order and articles differ from the Hebrew. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, so they align with the Masoretic Text in this instance. Overall, the primary witnesses agree on the content of the verse, affirming the idea that all flesh will come to God in prayer.
שֹׁמֵ֥עַ תְּפִלָּ֑ה עָ֝דֶ֗יךָ כָּל־ בָּשָׂ֥ר יָבֹֽאוּ׃
5 of the 6 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 65:2
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.
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
prar (deesis, proseuche, (enteuxis; for an excellent discussion of the meaning of these see Thayer's Lexicon, p. 126, under the word deesis; the chief verbs are euchomai, proseuchomai, and deomai, especially in Luke and Acts; aiteo, "to ask a favor" distinguished from erotao, "to ask a question," is found occasionally): In the Bible "prayer" is used in a simpler and a more complex a narrower and a wider signification. In the former case it is supplication for benefits either for one's self (petition) or for others (intercession). In the latter it is an act of worship which covers all soul in its approach to God. Supplication is at the heart of it, for prayer always springs out of a sense of need and a belief that God is a rewarder of them that diligently seek Him (Heb 11:6). But adoration and confession and thanksgiving also find a…
Prayer
Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a “beseeching the Lord” (Ex. 32:11); “pouring out the soul before the Lord” (1 Sam. 1:15); “praying and crying to heaven” (2 Chr. 32:20); “seeking unto God and making supplication” (Job 8:5); “drawing near to God” (Ps. 73:28); “bowing the knees” (Eph. 3:14).
The object of this article will be to touch briefly on -- The doctrine of Scripture as to the nature and efficacy of prayer; Its directions as to time, place and manner of prayer; Its types and examples of prayer. Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief that he is master of his own destiny, and need pray for no external blessing. Now, Scripture, while, by the doctrine of spiritual influence it entirely disposes of the latter difficulty, does not so entirely solve that part of the mystery which depends on the nature of God. It places it clearly before us, and emphasizes most strongly those doctrines on which the difficulty turns. Yet…
Is the offering of the emotions and desires of the soul to God, in the name and through the mediation of our Lord and Savior Jesus Christ. It is the communion of the heart with God through the aid of the Holy Spirit, and is to the Christian the very life of the soul. Without this filial spirit, no one can be a Christian, Job 21:15 Ps 10:4.
In all ages God has delighted in the prayers of his saints. From the promulgation of the law, the Hebrews did not intermit public worship daily in the tabernacle or the temple. It consisted in offering the evening and morning sacrifices, every day, accompanied with prayers by the priests and Levites in that holy edifice. Every day also the priests offered sacrifices, incense, offerings, and first fruits for individuals; they performed ceremonies…
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
@basar, she'er):
1. Etymology:
Used in all senses of the word, the latter, however, most frequently in the sense of kin, family, relationship (compare sha'arah, "kins-woman," Le 18:17): Le 18:6; 25:49; Pr 11:17; Jer 51:35, and probably Ps 73:26. In all other places she'er means "flesh" = body (Pr 5:11) or = food (Ps 78:20,27; Mic 3:2,3). Tibhchah, is "(slaughtered) flesh for food," "butcher's meat" (1Sa…
Flesh
In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression “heart of flesh” (Ezek. 11:19). The expression “my flesh and bone” (
[FLOOD]
The substance of which the bodies of men and animals are composed. In the Bible, besides the ordinary sense, Job 33:25, it denotes mankind as a race, Ge 6:12 Ps 145:21 Isa 40:5-6; and all living creatures on the earth, Ge 6:17,19. It is often used in opposition to "spirit," as we use body and soul, Job 14:22; and sometimes means the body as animated and sensitive, Mt 26:41, and the seat of bodily appetites, Pr 5:11
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
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
