Psalms 78:56 — Word Study
WLCוַיְנַסּ֣וּ וַ֭יַּמְרוּ אֶת־ אֱלֹהִ֣ים עֶלְי֑וֹן וְ֝עֵדוֹתָ֗יו לֹ֣א שָׁמָֽרוּ׃
BSABut they testednâçâh▸ [tempted, proved] and disobeyedmârâh▸ [rebelled against, resisted] Godʼĕlôhîym [Elohim, the supreme authority] Most Highʻelyôwn [the Most Exalted, supreme power] for they did notlôʼ keepshâmar■ [obey, guard] His decreesʻêdâh [testimonies, divine laws, witness]
| Greek | English | Parsing |
|---|---|---|
| וַיְנַסּ֣וּ | and they put to [the] test | Verb, Piel, sequential imperfect third person masculine plural |
| וַ֭יַּמְרוּ | and they rebelled against | Verb, Hiphil, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| אֱלֹהִ֣ים | God | Noun common, masculine plural absolute |
| עֶלְי֑וֹן | Most High | Adj |
| וְ֝עֵדוֹתָ֗יו | and testimonies his | Conjunction, noun common feminine plural construct, suffix |
| לֹ֣א | not | Particle |
| שָׁמָֽרוּ׃ | they kept | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But they tested and disobeyed God Most High, for they did not keep His decrees. |
| KJV | Yet they tempted and provoked the most high God, and kept not his testimonies: |
| ASV | Yet they tempted and rebelled against the Most High God, And kept not his testimonies; |
| YLT | And they tempt and provoke God Most High, And His testimonies have not kept. |
| WEB | Yet they tempted and rebelled against the Most High God, and didn’t keep his testimonies, |
| BBE | But they were bitter against the Most High God, testing him, and not keeping his laws; |
All translations agree on the key actions of testing and disobeying God.
The structure highlights the main actions of testing and disobeying, with a subordinate clause explaining the failure to keep God's decrees.
6 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbנָסָה
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 78:56
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 — Israel's Rebellion and God's Faithfulnessgenerated
Psalm 78:56 reflects on Israel's history, highlighting how they tested and rebelled against God despite His mighty acts. The psalmist recalls how God drove out nations and settled Israel, yet they turned away from His decrees. This pattern of unfaithfulness is echoed throughout the psalm, serving as a warning and a reminder of God's enduring faithfulness amidst human failure.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:40–41 | How often they disobeyed Him in the wilderness and grieved Him in the desert! |
| 2 | Deuteronomy 31:16–20 | And the LORD said to Moses, “You will soon rest with your fathers, and these people will rise up and prostitute themselves with the foreign gods of the land they are entering. They will forsake Me and break the covenant I have made with them. |
| 3 | Deuteronomy 32:15–21 | But Jeshurun grew fat and kicked— becoming fat, bloated, and gorged. He abandoned the God who made him and scorned the Rock of his salvation. |
| 4 | Judges 2:11–12 | And the Israelites did evil in the sight of the LORD and served the Baals. |
| 5 | 2 Kings 17:7–23 | All this happened because the people of Israel had sinned against the LORD their God, who had brought them out of the land of Egypt from under the hand of Pharaoh king of Egypt. They had worshiped other gods |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נָסָה, vay.na.Sugenerated
The verb נָסָה (nasah) means to test or try, often to prove worth or character. It is used in contexts where faith is challenged, such as in the wilderness experiences of Israel. The Piel form indicates an intensive action, suggesting a deliberate testing of God's patience and authority.
This word encapsulates the act of putting God to the test, reflecting a lack of trust and an attempt to challenge His sovereignty. The usage here highlights Israel's failure to recognize God's authority and their tendency to rebel against Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses tested and disobeyed.
Sentence Structuregenerated
The verse is structured around two finite verbs: וַיְנַסּ֣וּ (and they tested) and וַ֭יַּמְרוּ (and they rebelled), with a clause that explains the consequence of their actions: לֹ֣א שָׁמָֽרוּ (for they did not keep). This structure emphasizes the actions of the subjects and their direct disobedience to God.
The order places the verbs at the forefront, highlighting the active rebellion of Israel. The subsequent phrases clarify the object of their rebellion and the result of their actions.
Septuagint Backgroundgenerated
In the Septuagint, נָסָה is rendered as ἐπείρασαν (they tested), which maintains the sense of testing God. This choice reflects a direct translation that preserves the original intent.
The Greek παρεπίκραναν for וַ֭יַּמְרוּ indicates a similar meaning of rebellion, suggesting a consistent understanding of Israel's actions across both texts.
In plain words — the whole versegenerated
Psalm 78:56 shows that despite God's mighty acts, Israel tested and rebelled against Him. They did not keep His laws, which highlights their unfaithfulness and the consequences of their actions.
Frequently Asked Questionsgenerated
To test God means to challenge His authority or faithfulness, often by doubting His promises or questioning His actions.
Israel rebelled against God due to a lack of faith and trust in His provision, often forgetting His past deeds.
God's decrees refer to His laws and commands that guide His people, which they are expected to obey.
This verse contrasts Israel's unfaithfulness with God's consistent faithfulness, showing that even when people fail, God remains true to His character.
Reflection Questionsgenerated
- In what ways have I tested God's faithfulness in my own life?
- How can I better recognize and obey God's decrees?
- What lessons can I learn from Israel's rebellion to avoid similar mistakes?
- How does understanding God's faithfulness impact my relationship with Him?
The early church on this verse — how the Fathers read it
The early church fathers often referenced this psalm to illustrate Israel's disobedience and God's faithfulness. Quotations are provided from Augustine of Hippo.
"And He made to dwell in their tabernacles the tribes of Israel." In the tabernacles, he says, of the Gentiles He made the tribes of Israel to dwell, which I think can better be explained spiritually, inasmuch as unto celestial glory,Early Church Fathers on Psalms 78 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 78:56 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYet they tempted and provoked the most high God,.... After the death of Joshua, and in the times of the judges, by worshipping and serving the gods of the nations, and forsaking the Lord their God,
Read John Gill on Psalms 78 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet they tempted and provoked the most high God, and kept not his testimonies: -Israel's unfaithfulness in the time of the Judges caused God to forsake the tabernacle of Shiloh, and brought down other sore judgments. Verse 56.
Read Robert Jamieson on Psalms 78 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 78:56 Yet they tempted and provoked the most high God, and kept not his testimonies:Ver. 56. Yet they tempted and provoked, &c.] Neither God’ s judgments on their enemies nor his mercies to themselves could keep them within the bounds of obedience; but in a land of uprightness they would deal unjustly, and not behold the majesty of the Lord, Isaiah 26:10.
Read John Trapp on Psalms 78 →CambridgeThe Cambridge Bible for Schools and Colleges56–58. The unfaithfulness of Israel in Canaan during the period of the Judges.
Read Cambridge on Psalms 78 →Albert Barnes1798–1870Barnes' Notes on the BibleYet they tempted and provoked ... - They tried the patience of God, and provoked him to anger after they were peaceably settled in the promised land. See Judges 2:10-13.
Read Albert Barnes on Psalms 78 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible56. Yet they tempted… God—Profiting nothing by the nation’s experience in the wilderness, the people now repeat the follies and incur the punishments of their forefathers.
Read Daniel Denison Whedon on Psalms 78 →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 they tested and disobeyed God Most High, for they did not keep His decrees.
Yet they tempted and rebelled against the Most High God, and didn’t keep his testimonies,
But they tested and disobeyed God Most High, for they did not keep His decrees.
Yet they challenged and defied the sovereign God, and did not obey his commands.
Tyndale line
Yet they tempted and provoked the most high God, and kept not his testimonies:
Yet they tempted and rebelled against the Most High God, And kept not his testimonies;
Yet they tempted and rebelled against the Most High God, and kept not his testimonies;
Yet they tempted and provoked the most high God, and kept not his testimonies:
Yet they tempted, and prouoked the most high God, and kept not his testimonies,
Strictly literal
But they tempted and provoked God, the Most High, and kept not his testimonies,
And they tempt and provoke God Most High, And His testimonies have not kept.
And they tempt and provoke God Most High, || And have not kept His testimonies.
Yet they tempted and rebelled against the most high God, and his testimonies they kept not;
Yet they challenged and defied the Most High God and did not keep his solemn commands.
Simplified
But they provoked God Most High, rebelling against him. They did not follow what he had told them.
But they were bitter against the Most High God, testing him, and not keeping his laws;
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
וַיְנַסּ֣וּ וַ֭יַּמְרוּ is preserved in the Masoretic Text, while the Septuagint matches closely with six of the eight words. This alignment indicates a strong consistency in the understanding of the text across these ancient witnesses.
וַיְנַסּ֣וּ וַ֭יַּמְרוּ אֶת־ אֱלֹהִ֣ים עֶלְי֑וֹן וְ֝עֵדוֹתָ֗יו לֹ֣א שָׁמָֽרוּ׃
6 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.
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 78:56
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.
נָסָה (nasah) is a Hebrew verb meaning to test or try. It encompasses actions like attempting, proving, and tempting, though not in a modern context. The word is built from a primitive root and is primarily used in the Piel form. All entries agree on its core meanings without significant disagreement.
[נָסָה] vb. Pi. test, try
test, try
attempt, assay, try to do a thing
test, try, prove, tempt [but not in the modern sense of the word]
base
H5254 נָסָה Pi. test, try . test, try
. attempt, assay, try to do a thing
. test, try, prove, tempt [but not in the modern sense of the word]
5254 nacah naw-saw'
a primitive root; to test; by implication, to
attempt:--adventure, assay, prove, tempt, try.
נָסָה (na.sah) — to test.
: test
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
נָסָה (na.sah) — to test: try.
: try/attempt
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
Conj | V-Piel-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
מָרָה (marah) is a Hebrew verb meaning to be contentious or rebellious. It encompasses actions of disobedience, particularly towards authority figures like parents or God. The entries indicate that it can also imply causing bitterness or provoking resistance. The word appears in various forms, such as Qal and Hiphil, which denote different aspects of rebellion and disobedience.
מָרָה vb. be contentious, refractory, rebellious
Qal be disobedient, rebellious
Hiph. shew disobedience, rebelliousness
base
H4784 מָרָה be contentious, refractory, rebellious
4784 marah maw-raw'
a primitive root; to be (causatively, make) bitter (or
unpleasant); (figuratively) to rebel (or resist; causatively,
to provoke):--bitter, change, be disobedient, disobey,
grievously, provocation, provoke(-ing), (be) rebel
(against, -lious).
מָרָה (ma.rah) — to rebel.
1) to be contentious, be rebellious, be refractory, be disobedient towards, be rebellious against
1a) (Qal) to be disobedient, be rebellious
1a1) towards father
1a2) towards God
1b) (Hiphil) to show rebelliousness, show disobedience, disobey
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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…
עֶלְיוֹן (elyown) means 'high' or 'upper,' and is used to describe both physical elevations, such as the upper part of Bethhoron, and metaphorical heights, referring to God as the 'Most High.' It can also denote rulers, including monarchs and angelic beings. The term is derived from a root meaning elevation.
עֶלְיוֹן 22 adj.
high
upper Bethhoron, the upper (opp. lower) of house
base
עֶלְיוֹן n.m. Highest, Most High
name of God
of rulers, either monarchs or angel-princes
base
H5945a עֶלְיוֹן . high
. upper Bethhoron, the upper (opp. lower) of house
H5945b עֶלְיוֹן Highest, Most High . name of God
. of rulers, either monarchs or angel-princes
5945 'elyown el-yone'
from 5927; an elevation, i.e. (adj.) lofty (compar.); as
title, the Supreme:--(Most, on) high(-er, -est),
upper(-most).
see HEBREW for 05927
עֶלְיוֹן (el.yon) — high.
adj
1) high, upper
1a) of Davidic king exalted above monarchs
עֶלְיוֹן (el.yon) — Most High.
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עֶלְיוֹן (el.yon) — Upper (Beth Horon).
Combined with bet cho.ron (בֵּית חוֹרֹן " Beth-horon" H1032H)
§
עֶלְיוֹן (el.yon) — (LORD) Most High.
Combined with ye.ho.vah (יהוה "LORD" H3068)
Adj — AdjHAamsa
עֵדָה (edah) refers to 'testimony' or 'witness' and is noted for being used only in the plural form in the context of divine testimonies. It is derived from the feminine form of another Hebrew word, עֵד (ed), which also relates to witness. The entries consistently emphasize its technical sense in legal and religious contexts.
עֵדָה n.f. testimony, witness
base
[עֵדָה] n.f. only pl. MT testimonies
base
H5713a עֵדָה testimony, witness H5713b עֵדָה only pl. MT testimonies
5713 `edah ay-daw'
feminine of 5707 in its techn. sense; testimony:--
testimony, witness. Compare 5712.
see HEBREW for 05707
see HEBREW for 05712
עֵדָה (e.dah) — witness.
testimony, witness
עֵדָה (e.dah) — testimony.
always plural and always of laws as divine testimonies
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp3ms
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
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp