Psalms 66:20 — Word Study
WLCבָּר֥וּךְ אֱלֹהִ֑ים אֲשֶׁ֥ר לֹֽא־ הֵסִ֘יר תְּפִלָּתִ֥י וְ֝חַסְדּ֗וֹ מֵאִתִּֽי׃
BSABlessedbârak [praised, worshiped] [be] Godʼĕlôhîym [Elohim, the supreme God] whoʼăsher has notlôʼ [never] rejectedçûwr■ [turned away, ignored] my prayertᵉphillâh [supplication, request] or withheld from meʼêth [turned aside, removed] His loving devotionchêçêd [with me, near me, kindness, mercy, lovingkindness]
| Greek | English | Parsing |
|---|---|---|
| בָּר֥וּךְ | [be] blessed | Verb, Qal, participle (passive) masculine singular |
| אֱלֹהִ֑ים | God | Noun common, masculine plural absolute |
| אֲשֶׁ֥ר | who | Particle |
| לֹֽא־ | not | Particle |
| הֵסִ֘יר | he has turned aside | Verb, Hiphil, perfect third person masculine singular |
| תְּפִלָּתִ֥י | prayer my | Noun common feminine singular construct, suffix |
| וְ֝חַסְדּ֗וֹ | and covenant loyalty his | Conjunction, noun common masculine singular construct, suffix |
| מֵאִתִּֽי׃ | from with me | Preposition, preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blessed be God, who has not rejected my prayer or withheld from me His loving devotion! |
| KJV | Blessed be God, which hath not turned away my prayer, nor his mercy from me. |
| ASV | Blessed be God, Who hath not turned away my prayer, Nor his lovingkindness from me. |
| YLT | Blessed [is] God, Who hath not turned aside my prayer, And His loving-kindness, from me! |
| WEB | Blessed be God, who has not turned away my prayer, nor his loving kindness from me. |
| BBE | Praise be to God who has not taken away his good faith and his mercy from me. |
Where they part company is הֵסִ֘יר — see How Translations Differ.
The structure is built around a main declaration with two subordinate clauses providing details about God's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּרַךְ
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 66:20
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 Declaration of Praisegenerated
Psalm 66:20 expresses a heartfelt blessing to God for His attentiveness to prayer and His enduring kindness. This verse concludes a section where the psalmist recounts the importance of prayer and the assurance that God hears and responds. It emphasizes the relationship between divine favor and the act of supplication, as seen in the preceding verses that highlight the psalmist's earnest cries to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 51:11 | Cast me not away from Your presence; take not Your Holy Spirit from me. |
| 2 | Psalm 86:12–13 | I will praise You, O Lord my God, with all my heart; I will glorify Your name forever. |
| 3 | 2 Samuel 7:14–15 | I will be his Father, and he will be My son. When he does wrong, I will discipline him with the rod of men and with the blows of the sons of men. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — בָּר֥וּךְ, ba.Rukhgenerated
The word בָּרַךְ (*barak*) is a perfect passive participle meaning '[be] blessed.' It is derived from a root that conveys the idea of kneeling, which indicates an act of worship or reverence. In this context, it expresses a deep sense of gratitude and honor towards God for His actions.
This verb is used to bless God, acknowledging His supreme position and the favor He shows to those who seek Him. The passive form indicates that the blessing is a response to God's gracious actions, reinforcing the mutual relationship between God and the worshipper.
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 main verb of the verse is בָּר֥וּךְ, blessed, which governs the entire structure, indicating that the psalmist is declaring a blessing towards God. The sentence is structured around this declaration, with clauses that provide details about God’s actions.
The sentence includes a relative clause introduced by אֲשֶׁ֥ר, who, which connects God’s character to the actions described. The use of negation with לֹֽא־ emphasizes what God has not done, reinforcing His faithfulness.
Septuagint Backgroundgenerated
בָּר֥וּךְ is rendered in the Septuagint as εὐλογητὸς, which carries the same meaning of being blessed or praised. This shows a direct correspondence in the expression of worship between the Hebrew and Greek texts.
אֱלֹהִ֑ים is translated as θεός, a term that also signifies the supreme deity, maintaining the reverence attributed to God in both versions.
In plain words — the whole versegenerated
Psalm 66:20 expresses a blessing to God for not rejecting the psalmist's prayer and for His loving kindness. This verse emphasizes God's attentiveness to those who seek Him in prayer and highlights the importance of His mercy and devotion.
Frequently Asked Questionsgenerated
To bless God means to honor and praise Him, acknowledging His greatness and the good things He does for us, as seen in Psalm 103:1.
God's loving devotion signifies His unwavering kindness and mercy towards His people, showing that He cares deeply for those who seek Him.
This verse highlights the assurance that God hears our prayers and responds with kindness, encouraging believers to approach Him with confidence.
The connection is that sincere prayer invites God's attention and response, as the psalmist affirms in this verse, indicating a relationship built on trust and faith.
Reflection Questionsgenerated
- How can I express my gratitude to God for His kindness in my life?
- In what ways have I experienced God's attentiveness to my prayers?
- What does it mean for me to bless God in my daily life?
- How can I cultivate a deeper understanding of God's loving devotion towards me?
The early church on this verse — how the Fathers read it
Early commentary on this verse includes Augustine, who reflects on God's mercy and attentiveness to prayer.
"Blessed be my God, that has not thrust away my supplication and His mercy from me" [Psalms 66:20].Early Church Fathers on Psalms 66 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 66:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBlessed [be] God, which hath not turned away my prayer,.... Has not been angry against it, shut it out, or covered himself with a cloud that it might not pass through, which sometimes saints have
Read John Gill on Psalms 66 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBlessed be God, which hath not turned away my prayer, nor his mercy from me. Blessed be God, which hath not turned away my prayer - namely, from Himself. Nor his mercy from me.
Read Robert Jamieson on Psalms 66 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTurned away, or rejected, or removed, to wit, from his sight and audience, but hath received and granted it. His mercy: though he had now asserted his own innocency and sincere piety, yet he imputeth not God’ s hearing of his prayers to that, but solely unto God’ s grace and mercy.
Read Matthew Poole on Psalms 66 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 66:20 Blessed [be] God, which hath not turned away my prayer, nor his mercy from me.Ver. 20. Blessed be God, &c.] This is the conclusion of David’ s syllogism, in this and the two former verses; and herein his logic is better than Aristotle’ s.
Read John Trapp on Psalms 66 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Who hath not turned . . .—i.e., he found himself able to pray, was not silenced. Notice the zeugma. God had not rejected his prayer nor withdrawn His grace.
Read Charles John Ellicott on Psalms 66 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Blessed be God] I therefore praise God, who has not turned aside my prayer, and who has not withheld his mercy from me. Thus he told them what God had done for his soul. ANALYSIS OF THE SIXTY-SIXTH PSALM There are five parts in this Psalm: - I. An invitation. 1. To praise God, Psalms 66:1-4. 2. To consider his works, Psalms 66:5-7. II. A repetition of the invitation, Psalms 66:8, for the benefit and deliverance lately received, Psalms 66:9-12. III. A protestation and vow for himself, that he would serve the Lord, Psalms 66:13-15. IV. A declaration of God's goodness to him, which he invites all to come and hear, Psalms 66:16-19. V. A doxology, with which he concludes, Psalms 66:20.…
Read AdamClarke on Psalms 66 →CambridgeThe Cambridge Bible for Schools and Colleges20. Blessed be God] Cp. Psalms 28:6; Psalms 31:21; Psalms 68:19; Psalms 68:35. nor his mercy from me] From me must belong to this clause only. It is forced to explain ‘who has not removed my prayer and His loving-kindness from me’ to mean ‘who has not deprived me of the power to pray or of the blessing of an answer’; in spite of the beauty of St Augustine’s comment: “Cum videris non a te amotam deprecationem tuam, securus esto, quia non est a te amota misericordia eius.” Possibly a verb, such as Coverdale (P. B.V.) supplies for the sake of the rhythm, has been lost; so that the clause would read, nor withdrawn his lovingkindness from me.
Read Cambridge on Psalms 66 →Albert Barnes1798–1870Barnes' Notes on the BibleBlessed be God, which hath not turned away my prayer - That is, It is fit that I should praise and adore God for the fact that he has graciously condescended to listen to the voice of my supplications.
Read Albert Barnes on Psalms 66 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Blessed be God, who has not rejected my prayer or withheld from me His loving devotion!
Blessed be God, who has not turned away my prayer, nor his loving kindness from me.
Blessed be God, who has not rejected my prayer or withheld from me His loving devotion!
God deserves praise, for he did not reject my prayer or abandon his love for me!
Tyndale line
Blessed be God, which hath not turned away my prayer, nor his mercy from me.
Blessed be God, Who hath not turned away my prayer, Nor his lovingkindness from me.
Blessed be God, which hath not turned away my prayer, nor his mercy from me.
Blessed be God, who hath not turned away my prayer, nor his mercy from me.
Praysed be God, which hath not put backe my prayer, nor his mercie from me.
Strictly literal
Blessed be God, who hath not turned away my prayer, nor his loving-kindness from me!
Blessed [is] God, Who hath not turned aside my prayer, And His loving-kindness, from me!
Blessed [is] God, || Who has not turned aside my prayer, || And His loving-kindness, from me!
Blessed be God, who hath not removed my prayer [from him], nor his kindness from me.
Blessed be God, who has not turned away my prayer or his covenant faithfulness from me.
Simplified
Praise God, who did not disregard my prayer or take his trustworthy love from me.
Praise be to God who has not taken away his good faith and his mercy from me.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads, "Blessed be God, who has not rejected my prayer or withheld from me His loving devotion!" The Septuagint aligns closely with the Masoretic Text, matching all eight words, although its word order and articles differ due to its translation style. The Dead Sea Scrolls (4Q83) contain fragments that include two complete words and three partially restored words, with some editorial restoration. Despite these differences in preservation and restoration, the core message remains consistent across these witnesses, affirming the sentiment of praise and gratitude towards God for His faithfulness in response to prayer.
בָּר֥וּךְ אֱלֹהִ֑ים אֲשֶׁ֥ר לֹֽא־ הֵסִ֘יר תְּפִלָּתִ֥י וְ֝חַסְדּ֗וֹ מֵאִתִּֽי׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[ברוך] [אלהים] אשר לוא [הסיר] תפלת׳י וחסד׳ו מאות׳י
2 words on the leather — 3 partly restored, 3 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 66:20
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 בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
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)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Prep | Suff — Preposition · preposition · suffixHR/Rd/Sp1bs