Psalms 69:13 — Word Study
WLCוַאֲנִ֤י תְפִלָּתִֽי־ לְךָ֨׀ יְהוָ֡ה עֵ֤ת רָצ֗וֹן אֱלֹהִ֥ים בְּרָב־ חַסְדֶּ֑ךָ עֲ֝נֵ֗נִי בֶּאֱמֶ֥ת יִשְׁעֶֽךָ׃
BSAto musesîyach to dwellyâshab gateshaʻar musicnᵉgîynâh to drinkshâthâh strong drinkshêkâr
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֤י | and I | Conjunction, pronoun |
| תְפִלָּתִֽי־ | prayer my | Noun common feminine singular construct, suffix |
| לְךָ֨׀ | [is] to you | Preposition, suffix |
| יְהוָ֡ה | O Yahweh | Noun proper |
| עֵ֤ת | a time of | Noun common, both singular construct |
| רָצ֗וֹן | favor | Noun common, masculine singular absolute |
| אֱלֹהִ֥ים | O God | Noun common, masculine plural absolute |
| בְּרָב־ | in [the] greatness of | Preposition, noun common masculine singular construct |
| חַסְדֶּ֑ךָ | covenant loyalty your | Noun common masculine singular construct, suffix |
| עֲ֝נֵ֗נִי | answer me | Verb qal imperative second person masculine singular, suffix |
| בֶּאֱמֶ֥ת | in [the] faithfulness of | Preposition, noun common feminine singular construct |
| יִשְׁעֶֽךָ׃ | salvation your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But my prayer to You, O LORD, is for a time of favor. In Your abundant loving devotion, O God, answer me with Your sure salvation. |
| KJV | But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation. |
| ASV | But as for me, my prayer is unto thee, O Jehovah, in an acceptable time: O God, in the abundance of thy lovingkindness, Answer me in the truth of thy salvation. |
| YLT | And I — my prayer [is] to Thee, O Jehovah, A time of good pleasure, O God, In the abundance of Thy kindness, Answer me in the truth of Thy salvation. |
| WEB | But as for me, my prayer is to you, Yahweh, in an acceptable time. God, in the abundance of your loving kindness, answer me in the truth of your salvation. |
| BBE | But as for me, let my prayer be made to you, O Lord, at a time when you are pleased; O God, give me an answer in your great mercy, for your salvation is certain. |
Where they part company is in the nuances of the terms used, particularly תְּפִלָּה and רָצ֗וֹן.
The structure reveals a main request followed by supporting details, emphasizing the psalmist's plea for divine help.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 69:13
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 Divine Favorgenerated
Psalm 69:13 captures a moment of deep distress where the psalmist, feeling mocked and alone, turns to God in prayer. This verse emphasizes the importance of seeking divine favor and mercy in times of trouble, reflecting a common theme in the Psalms where the faithful cry out for help and deliverance from their enemies. The surrounding verses illustrate the psalmist's plight and his reliance on God's lovingkindness and faithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 55:16–17 | But I call to God, and the LORD saves me. |
| 2 | Psalm 91:15 | When he calls out to Me, I will answer him; I will be with him in trouble. I will deliver him and honor him. |
| 3 | Matthew 26:36–46 | At that time Jesus went with His disciples to a place called Gethsemane, and He told them, “Sit here while I go over there and pray.” |
| 4 | Luke 22:44 | And in His anguish, He prayed more earnestly, and His sweat became like drops of blood falling to the ground. |
| 5 | John 17:1–26 | When Jesus had spoken these things, He lifted up His eyes to heaven and said, “Father, the hour has come. Glorify Your Son, that Your Son may glorify You. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — תְפִלָּתִי, te.fi.la.tigenerated
The word תְּפִלָּה (tefillah) means 'prayer' and is derived from a root that signifies intercession or supplication. It encompasses various forms of prayer, including requests for divine attention, and highlights the importance of communication with God.
In this context, it is a noun in the feminine singular construct form, indicating a personal and heartfelt request directed towards God. The psalmist uses this word to express his urgent need for God's intervention and favor.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses prayer for תְּפִלָּה and favor for רָצ֗וֹן.
Sentence Structuregenerated
The finite verb עֲ֝נֵ֗נִי, answer me, governs the verse, with a noun phrase as the subject and several prepositional phrases providing context. The structure highlights the direct appeal to God, emphasizing the urgency of the psalmist's request.
The word order places the prayer and the addressee, the LORD, at the forefront, underscoring the personal nature of the plea.
Septuagint Backgroundgenerated
The Septuagint translates תְּפִלָּה as προσευχή (proseuchē), meaning 'prayer,' which aligns closely with the Hebrew meaning, indicating a direct appeal to God.
However, the Greek rendering of the other terms shows a slight shift in nuance, reflecting the translators' interpretation of the psalmist's request for divine favor and salvation.
In plain words — the whole versegenerated
Psalm 69:13 shows the psalmist crying out to God for help during a time of distress. He asks for God's favor and mercy, expressing his need for salvation. This verse highlights the importance of prayer and reliance on God's lovingkindness.
Frequently Asked Questionsgenerated
The psalmist is asking for a season of acceptance and goodwill from God, hoping for divine intervention in his troubles.
Prayer is significant as it represents the psalmist's direct communication with God, expressing his heartfelt needs and reliance on divine mercy.
The term refers to God's steadfast love and mercy, emphasizing His character as compassionate and faithful.
This verse reflects the recurring theme in the Psalms of seeking God's help and favor during times of distress, highlighting the relationship between the faithful and their God.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's favor and mercy?
- How can I deepen my prayer life to reflect my dependence on God?
- What does it mean to trust in God's lovingkindness during difficult times?
- How can I encourage others to turn to God in prayer during their struggles?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, highlighting the significance of prayer in the psalmist's relationship with God.
"But I with My prayer with You, O Lord" [Psalms 69:13]. But I was with You. But how? With You by praying.Early Church Fathers on Psalms 69 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 69:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut as for me, my prayer [is] unto thee, O Lord,.... Christ betook himself to prayer in these circumstances, and not to railing and reviling again: he applied to his divine Father, and committed
Read John Gill on Psalms 69 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.
Read Robert Jamieson on Psalms 69 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut my prayer is unto thee; but whilst they scoff I will pray, and not be driven from God, and from my prayers and other duties, by all their reproaches or other discouragements. In an acceptable time, Heb. in a time of acceptation, or grace, or thy good will, or good pleasure. These words may be joined, either, 1. With the following words, by way of limitation: Hear me in thy accepted time, i.e. I do not limit thee to a day or time, but when thou seest fit hear and help me. Or rather, 2. With the foregoing, as an argument to enforce his prayer: I pray in a time of grace or acceptation; I seek thee when thou mayest be found, as ; in a good day, as they said, , in the day of grace and mercy…
Read Matthew Poole on Psalms 69 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 69:13 But as for me, my prayer [is] unto thee, O LORD, [in] an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.Ver. 13. But as for me, my prayer is unto thee, O Lord] So St Paul, "Being defamed," saith he, "we pray." Christ in like case committed himself to God in well-doing, 1 Peter 2:15 In an acceptable time] Or, there will be an acceptable time. Flebile principium melior fortuna sequetur.
Read John Trapp on Psalms 69 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) But.—A better arrangement of the clauses of this verse is: But as for me my prayer (is) to Thee Jehovah in a time of grace, God in the abundance of Thy (covenant) mercy Hear me with the faithfulness of Thy help. For the favourable or gracious time comp Isaiah 49:8. Whatever the sin of Psa 69:5, &c., it had not cut the offender off from the sense of the blessings of the covenant, or he had been by pardon restored to it.
Read Charles John Ellicott on Psalms 69 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. My prayer is unto thee, O Lord, in an acceptable time] This seems to refer to the end of the captivity, which Jeremiah had said should last seventy years, Jeremiah 25:11-12: "The whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon," c. The conclusion of this period was the accepted time of which the psalmist speaks. Now, they incessantly pray for the fulfilment of the promise made by Jeremiah: and to hear them, would be the truth of God's salvation it would show the promise to be true, because the salvation-the…
Read AdamClarke on Psalms 69 →CambridgeThe Cambridge Bible for Schools and Colleges13–18. From the hardheartedness of men he turns to the mercy of God.
Read Cambridge on Psalms 69 →Albert Barnes1798–1870Barnes' Notes on the BibleBut as for me - In respect to my conduct and my feelings in these circumstances, and under this treatment. My prayer is unto thee - I indulge in no reproaches of others, and no recriminations.
Read Albert Barnes on Psalms 69 →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
But my prayer to You, O LORD, is for a time of favor. In Your abundant loving devotion, O God, answer me with Your sure salvation.
But as for me, my prayer is to you, Yahweh, in an acceptable time. God, in the abundance of your loving kindness, answer me in the truth of your salvation.
But my prayer to You, O LORD, is for a time of favor. In Your abundant loving devotion, O God, answer me with Your sure salvation.
O Lord, may you hear my prayer and be favorably disposed to me! O God, because of your great loyal love, answer me with your faithful deliverance!
Tyndale line
But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.
But as for me, my prayer is unto thee, O Jehovah, in an acceptable time: O God, in the abundance of thy lovingkindness, Answer me in the truth of thy salvation.
But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy, answer me in the truth of thy salvation.
But as for me, my prayer is to thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.
But Lord, I make my praier vnto thee in an acceptable time, euen in the multitude of thy mercie: O God, heare me in the trueth of thy saluation.
Strictly literal
But as for me, my prayer is unto thee, Jehovah, in an acceptable time: O God, in the abundance of thy loving-kindness answer me, according to the truth of thy salvation:
And I — my prayer [is] to Thee, O Jehovah, A time of good pleasure, O God, In the abundance of Thy kindness, Answer me in the truth of Thy salvation.
And my prayer [is] to You, O YHWH, || A time of good pleasure, O God, || In the abundance of Your kindness, || Answer me in the truth of Your salvation.
(69:14) But as for me, I direct my prayer unto thee, O Lord, in a time of favor; O God, in the multitude of thy kindness: answer me in the truth of thy salvation.
But as for me, my prayer is to you, Yahweh, at a time that you will accept; answer me in the trustworthiness of your salvation.
Simplified
But my prayer is to you, Lord, believing this is a good time to respond to me. God, in your wonderful trustworthy love, answer me with your sure salvation.
But as for me, let my prayer be made to you, O Lord, at a time when you are pleased; O God, give me an answer in your great mercy, for your salvation is certain.
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 69:13 presents a clear prayer to God for favor and salvation, which is consistent with the overall theme of supplication found throughout the Psalms. The Septuagint, however, does not provide a complete translation for this verse, as only 4 out of the 12 words are matched, indicating significant differences in wording and structure. The Dead Sea Scrolls fragment 4Q83 contains parts of the verse but is largely restored, showing that it may share some thematic elements with the Masoretic Text but does not provide a direct comparison for the full verse. Overall, the Masoretic Text stands alone in its complete form, while the other witnesses either lack completeness or differ significantly in their presentation of the text.
וַאֲנִ֤י תְפִלָּתִֽי־ לְךָ֨׀ יְהוָ֡ה עֵ֤ת רָצ֗וֹן אֱלֹהִ֥ים בְּרָב־ חַסְדֶּ֑ךָ עֲ֝נֵ֗נִי בֶּאֱמֶ֥ת יִשְׁעֶֽךָ׃
4 of the 12 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.
ישיחו ישבי שער ב׳י ינגנו שתי שכר
7 words of the verse are on this fragment — 2 partly restored.
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 69:13
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HC/Pp1bs — Conjunction · pronounHC/Pp1bs
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)
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
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
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
HNcbsc — Noun common · both singular constructHNcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
HNcmsa — Noun common · masculine singular absoluteHNcmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
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)
HNcmpa — 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…
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
HVqv2ms/Sp1bs — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
אֱמֶת (emeth) encompasses concepts of firmness, faithfulness, and truth. It signifies reliability and stability, often in the context of ethical or religious knowledge. The word can also function as an adverb meaning 'in truth' or 'truly.' There is a consistent emphasis on its meanings related to certainty and trustworthiness across the entries.
אֱמֶת n.f. firmness, faithfulness
reliability, sureness
stability, continuance
faithfulness, reliableness
truth
adv. in truth, truly
base
H571 אֱמֶת firmness, faithfulness . reliability, sureness
. stability, continuance
. faithfulness, reliableness
. truth
. adv. in truth, truly
571 'emeth eh'-meth
contracted from 539; stability; (figuratively) certainty,
truth, trustworthiness:--assured(-ly), establishment,
faithful, right, sure, true (-ly, -th), verity.
see HEBREW for 0539
אֱמֶת (e.met) — truth: faithful.
: faithful
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: true.
: true
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: certain.
: certain/fixed
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
HR/Ncfsc — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יֵ֫שַׁע (yesha`) refers to concepts of deliverance, rescue, and salvation, encompassing both physical and spiritual aspects. It also includes ideas of safety, welfare, and prosperity. The entries consistently emphasize its use in contexts of divine rescue and victory.
יֵ֫שַׁע n.m. deliverance, rescue, salvation, also safety, welfare
safety, welfare, prosperity
salvation, i.e. primarily physical rescue, by God, oft. with added spiritual idea
victory
base
H3468 יֵ֫שַׁע deliverance, rescue, salvation, also safety, welfare . safety, welfare, prosperity
. salvation, i.e. primarily physical rescue, by God, oft. with added spiritual idea
. victory
3468 yesha` yeh'-shah
or yeshai {yay'-shah}; from 3467; liberty, deliverance,
prosperity:--safety, salvation, saving.
see HEBREW for 03467
יֵ֫שַׁע (ye.sah) — salvation.
1) deliverance, salvation, rescue, safety, welfare
1a) safety, welfare, prosperity
1b) salvation
1c) victory
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms