Psalms 74:9 — Word Study
WLCאֽוֹתֹתֵ֗ינוּ לֹ֥א רָ֫אִ֥ינוּ אֵֽין־ ע֥וֹד נָבִ֑יא וְלֹֽא־ אִ֝תָּ֗נוּ יֹדֵ֥עַ עַד־ מָֽה׃
BSAThere are nolôʼ [visible, miraculous] signsʼôwth [beacons or wonders] for us to seerâʼâh■ [perceive, discern] There is noʼayin longerʻôwd [still, any more] any prophetnâbîyʼ [one who speaks for God] And nonelôʼ of usʼêth knowsyâdaʻ [is aware, has understanding] how longʻad [till, until what time] this will lastmâh [continue, endure]
| Greek | English | Parsing |
|---|---|---|
| אֽוֹתֹתֵ֗ינוּ | signs our | Noun common feminine plural construct, suffix |
| לֹ֥א | not | Particle |
| רָ֫אִ֥ינוּ | we have seen | Verb, Qal, perfect first person common plural |
| אֵֽין־ | there not | Noun common, masculine singular construct |
| ע֥וֹד | still | Adv |
| נָבִ֑יא | [is] a prophet | Noun common, masculine singular absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| אִ֝תָּ֗נוּ | [is] with us | Preposition, suffix |
| יֹדֵ֥עַ | [one who] knows | Verb, Qal, participle (active) masculine singular |
| עַד־ | until | Preposition |
| מָֽה׃ | when? | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There are no signs for us to see. There is no longer any prophet. And none of us knows how long this will last. |
| KJV | We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long. |
| ASV | We see not our signs: There is no more any prophet; Neither is there among us any that knoweth how long. |
| YLT | Our ensigns we have not seen, There is no more a prophet, Nor with us is one knowing how long. |
| WEB | We see no miraculous signs. There is no longer any prophet, neither is there among us anyone who knows how long. |
| BBE | We do not see our signs: there is no longer any prophet, or anyone among us to say how long. |
Where they part company is אֵֽין־ — see How Translations Differ.
The sentence consists of a main clause followed by two subordinate clauses that elaborate on the absence of signs and the uncertainty of the future.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָבִיא
verbרָאָה
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 74:9
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 — The Lament of Asaphgenerated
Psalm 74:9 reflects a moment of despair for the people of Israel, where they feel abandoned by God due to the absence of miraculous signs and prophetic voices. This verse captures their sense of loss and uncertainty about the future, as they struggle to understand God's silence amidst their suffering. It connects to the broader themes in the psalm, where the psalmist seeks divine intervention and laments the destruction of sacred spaces.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 12:13 | The blood on the houses where you are staying will distinguish them; when I see the blood, I will pass over you. No plague will fall on you to destroy you when I strike the land of Egypt. |
| 2 | Exodus 13:9–10 | It shall be a sign for you on your hand and a reminder on your forehead that the Law of the LORD is to be on your lips. For with a mighty hand the LORD brought you out of Egypt. |
| 3 | Judges 6:17 | Gideon answered, “If I have found favor in Your sight, give me a sign that it is You speaking with me. |
| 4 | Ezekiel 20:12 | I also gave them My Sabbaths as a sign between us, so that they would know that I am the LORD who sanctifies them. |
| 5 | Hebrews 2:4 | and was affirmed by God through signs, wonders, various miracles, and gifts of the Holy Spirit distributed according to His will. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֽוֹתֹתֵ֗ינוּ, 'o.to.Tei.nugenerated
The word אוֹת (owth) means 'sign' and encompasses a range of meanings including a token, miracle, or omen. In this context, it refers to miraculous signs or wonders that indicate God's presence and power. The parsing indicates that it is a feminine plural noun in construct form, suggesting a collective sense of signs that the community is longing for.
The absence of these signs is significant; it denotes a lack of divine communication and guidance, which is crucial for the people’s faith and understanding of their circumstances. The word's usage throughout the Bible often emphasizes God's active involvement in the world, making their absence felt even more acutely.
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 finite verb יֹדֵ֥עַ governs the final clause, indicating the action of knowing, while the preceding clauses describe the absence of signs and prophets. The structure shows a clear progression from the lack of divine signs to the uncertainty about the future.
The Hebrew word order places emphasis on the negation of signs and the existence of a prophet, highlighting the despair felt by the speaker. The use of multiple clauses conveys a cumulative sense of loss and longing for divine intervention.
Septuagint Backgroundgenerated
The Septuagint translates אוֹתֹתֵ֗ינוּ as ἡμῶν, which indicates a shift from a focus on miraculous signs to a more general reference to their state of being. This choice reflects a broader interpretation of their situation rather than a direct translation of the specific term for signs.
This translation choice suggests a widening of meaning, emphasizing the collective experience of the people rather than specific divine signs, which may have been a point of theological reflection for the Greek-speaking audience.
In plain words — the whole versegenerated
Psalm 74:9 expresses a deep sense of loss for the people of Israel, who feel abandoned by God. They lament that there are no signs or prophets to guide them, leaving them uncertain about how long their situation will continue. This verse captures their longing for divine intervention and clarity in their distress.
Frequently Asked Questionsgenerated
The absence of signs indicates a lack of divine communication and guidance, leaving the people feeling lost and uncertain about their future.
The prophet serves as a spokesperson for God, providing direction and reassurance. Their absence intensifies the people's sense of abandonment.
This verse highlights the themes of despair and longing for divine intervention, which are central to the psalmist's plea for help in times of trouble.
The psalmist's lament teaches us about the importance of expressing our feelings of abandonment and seeking God’s presence in difficult times.
Reflection Questionsgenerated
- What signs of God's presence do I look for in my own life, especially during difficult times?
- How can I be a source of encouragement and guidance for others who may feel abandoned or lost?
- In what ways can I seek to deepen my understanding of God's communication in my life?
- What role does community play in supporting one another during times of spiritual dryness or uncertainty?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced the laments of Asaph to discuss themes of divine silence and human suffering. Here is a quotation from Augustine of Hippo, who reflects on the implications of this verse.
Let us see therefore in this place now the understanding of Asaph, let us see if he profits by tribulation. Observe what he says: "Our signs we have not seen, no longer is there prophet,Early Church Fathers on Psalms 74 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 74:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWe see not our signs,.... Either such miracles as were formerly wrought to support the faith of God's people in distress, and for their deliverance out of it, as when they were in Egypt, and brought
Read John Gill on Psalms 74 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLift up thy feet unto the perpetual desolations; even all that the enemy hath done wickedly in the sanctuary. -The enemy has destroyed God's sanctuary and synagogues, and there are no tokens of God's presence in the land.
Read Robert Jamieson on Psalms 74 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOur signs, i.e. those tokens of God’ s gracious presence which we and our ancestors formerly used to enjoy; either, 1. Miracles wrought for us, which are called signs, 135:9. Or, 2. The ordinances of God, the temple, and ark, and sacrifices, and solemn feasts, all which were signs between God and his people. Any prophet: either, 1. Any teacher. We have few or no teachers left to us. Or, 2. Any extraordinary prophet, who can foretell things to come, as the next words explain it. For as for Ezekiel and Jeremiah, they might be dead when this Psalm was composed; and Daniel was involved in civil affairs, and did not teach the people as a prophet; and the prophetical Spirit which sometimes came…
Read Matthew Poole on Psalms 74 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 74:9 We see not our signs: [there is] no more any prophet: neither [is there] among us any that knoweth how long.Ver. 9. We see not our signs] Those testimonies of God’ s special favour, the public ordinances, together with the legal ceremonies, which was then Christ in figure, q.d. we are utterly benighted as to thee-ward. There is no more any prophet, &c.] Hence some conclude that this psalm was written about the end of the Babylonish captivity, when there was Chathimath Chazon, a sealing up of prophecy, as Daniel 12:9, unless it were so that they had prophets, Jeremiah, Ezekiel, Daniel, &c., but took no notice of them, through extremity of calamity, as Isaiah 59:10. Neither is…
Read John Trapp on Psalms 74 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) We see not our signs . . .—It is natural to take this statement in direct contrast to what Psalms 74:4 (see Note) says of the heathen signs. While these abominations—rallying points of savage profanity—were visibly set up, the tokens of the invisible God’s presence, His wonders wrought for Israel, are no more seen. There is no more any prophet.—This was the constant lament of the Maccabæan period (1Ma 4:46; 1Ma 9:27; 1Ma 14:41), and suits no earlier time—at least none into which the rest of the psalm would fit. During the exile period Jeremiah and Ezekiel were prophesying, and the complaint took quite a different form then and probably for some time afterwards (Lamentations 2:9; Ezekiel…
Read Charles John Ellicott on Psalms 74 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. We see not our signs] "They have taken away all our trophies, and have left us no memorial that God has been among us. Even thou thyself hast left us destitute of all those supernatural evidences that have so often convinced us that thou wert among us of a truth." But we may say that they were not totally destitute even of these. The preservation of Daniel in the lion's den, and of the three Hebrews in the fiery furnace; the metamorphosis of Nebuchadnezzar; the handwriting that appeared to Belshazzar; were all so many prodigies and evidences that God had not left them without proofs of his being and his regard. There is no more any prophet] There was not one among them in that…
Read AdamClarke on Psalms 74 →
CambridgeThe Cambridge Bible for Schools and Colleges9. our signs] The outward and visible symbols of our religion, such as sabbath and festival, which God “had caused to be forgotten in Zion” (Lamentations 2:6). The sabbath is spoken of as a sign in Exodus 31:13; Exodus 31:17; Ezekiel 20:12; Ezekiel 20:20. The words would of course be specially appropriate to the time at which Antiochus attempted to suppress all the distinctive ordinances of the Jewish religion (1Ma 1:45-46; 1Ma 1:60-61). Note the contrast with the ‘signs’ of hostile domination, Psalms 74:4. there is no more any prophet] A characteristic of the Maccabaean age (1Ma 4:46; 1Ma 9:27; 1Ma 14:41): but the complaints of the exile are not dissimilar (Lamentations 2:9; Ezekiel 7:26)…
Read Cambridge on Psalms 74 →
Albert Barnes1798–1870Barnes' Notes on the BibleWe see not our signs - The emblems of worship, or the national emblems or banners, which we have been accustomed to see. There are no signals or tokens of our nationality in the land.
Read Albert Barnes on Psalms 74 →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
There are no signs for us to see. There is no longer any prophet. And none of us knows how long this will last.
We see no miraculous signs. There is no longer any prophet, neither is there among us anyone who knows how long.
There are no signs for us to see. There is no longer any prophet. And none of us knows how long this will last.
We do not see any signs of God’s presence; there are no longer any prophets and we have no one to tell us how long this will last.
Tyndale line
We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long.
We see not our signs: There is no more any prophet; Neither is there among us any that knoweth how long.
We see not our signs: there is no more any prophet; neither is there among us any that knoweth how long.
We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long.
We see not our signes: there is not one Prophet more, nor any with vs that knoweth howe long.
Strictly literal
We see not our signs; there is no more any prophet, neither is there among us any that knoweth how long.
Our ensigns we have not seen, There is no more a prophet, Nor with us is one knowing how long.
We have not seen our ensigns, || There is no longer a prophet, || Nor with us is one knowing how long.
Our signs do we not see: there is no more any prophet: and there is no one among us that knoweth how long.
We do not see any more signs; there is no prophet any more, and no one among us knows how long this will last.
From the Latin
For in the hand of the Lord there is a cup of strong wine full of mixture. And he hath poured it out from this to that: but the dregs thereof are not emptied: all the sinners of the earth shall drink.
Simplified
We no longer see any signs. There are no prophets left. And no one among us knows how long this will last.
We do not see our signs: there is no longer any prophet, or anyone among us to say how long.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the majority of the wording in this verse, with 10 of the 11 words matched. The differences in word order reflect the distinct syntactical styles of Hebrew and Greek, but the core message remains consistent across both texts.
אֽוֹתֹתֵ֗ינוּ לֹ֥א רָ֫אִ֥ינוּ אֵֽין־ ע֥וֹד נָבִ֑יא וְלֹֽא־ אִ֝תָּ֗נוּ יֹדֵ֥עַ עַד־ מָֽה׃
10 of the 11 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 74:9
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.
אוֹת (owth) means 'sign' and encompasses a range of meanings including a token, miracle, or omen. It can refer to distinguishing marks, banners, and memorials, as well as signs of divine presence or prophetic promises. The term is used in contexts related to covenants and changes in weather. Notably, it appears in Exodus 4:8.
אוֹת n.m. 79 Ex 4:8 (f. Jos 24:17) sign
sign, pledge, token
signs, omens promised by prophets as pledges of certain predicted events
sign, symbol of prophets
signs, miracles, as pledges or attestations of divine presence & interposition
signs, memorials
sign, pledge of covenant
ensigns, standards
signs, tokens of changes of weather & times
base
H226 אוֹת sign . sign, pledge, token
. signs, omens promised by prophets as pledges of certain predicted events
. sign, symbol of prophets
. signs, miracles, as pledges or attestations of divine presence & interposition
. signs, memorials
. sign, pledge of covenant
. ensigns, standards
. signs, tokens of changes of weather & times
226 'owth oth
probably from 225 (in the sense of appearing); a signal
(literally or figuratively), as a flag, beacon, monument,
omen, prodigy, evidence, etc.:--mark, miracle, (en-)sign,
token.
see HEBREW for 0225
אוֹת (ot) — sign: miraculous.
: miraculous
1) sign, signal
1a) a distinguishing mark
1b) banner
1c) remembrance
1d) miraculous sign
1e) omen
1f) warning
2) token, ensign, standard, miracle, proof
אוֹת (ot) — sign: indicator.
: 2_indicator
1) sign, signal
1a) a distinguishing mark
1b) banner
1c) remembrance
1d) miraculous sign
1e) omen
1f) warning
2) token, ensign, standard, miracle, proof
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bp
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
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
N-ms — Noun common · masculine singular absoluteHNcmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
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)
Conj | Part — Conjunction · particleHC/Tn
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 | Suff — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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)
Prep — PrepositionHR
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
