Exodus 4:31 — Word Study
WLCוַֽיַּאֲמֵ֖ן הָעָ֑ם וַֽיִּשְׁמְע֡וּ כִּֽי־ פָקַ֨ד יְהוָ֜ה אֶת־ בְּנֵ֣י יִשְׂרָאֵ֗ל וְכִ֤י רָאָה֙ אֶת־ עָנְיָ֔ם וַֽיִּקְּד֖וּ וַיִּֽשְׁתַּחֲוּֽוּ׃
BSAand [they]ʻam believedʼâman▸ [had faith in them, were convinced] And when they heardshâmaʻ▸ [listened and understood] thatkîy the LORDYᵉhôvâh [Yehovah, The covenant Name of God] had attendedpâqad■ to the Israelitesbên [visited, overseen, the descendants of Jacob, the nation of Israel] andkîy had seenrâʼâh■ [looked upon, reckoned with] their afflictionʻŏnîy [misery, trouble, hardship] they bowed downqâdad▸ [shriveled up, bent their bodies] and worshipedshâchâh▸ [showed reverence, bowed down in respect]
| Greek | English | Parsing |
|---|---|---|
| וַֽיַּאֲמֵ֖ן | and it believed | Verb, Hiphil, sequential imperfect third person masculine singular |
| הָעָ֑ם | the people | Particle, noun common masculine singular absolute |
| וַֽיִּשְׁמְע֡וּ | and they heard | Verb, Qal, sequential imperfect third person masculine plural |
| כִּֽי־ | that | Particle |
| פָקַ֨ד | he had observed | Verb, Qal, perfect third person masculine singular |
| יְהוָ֜ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| בְּנֵ֣י | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֗ל | Israel | Noun proper |
| וְכִ֤י | and that | Conjunction, particle |
| רָאָה֙ | he had seen | Verb, Qal, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| עָנְיָ֔ם | affliction their | Noun common masculine singular construct, suffix |
| וַֽיִּקְּד֖וּ | and they bowed low | Verb, Qal, sequential imperfect third person masculine plural |
| וַיִּֽשְׁתַּחֲוּֽוּ׃ | and they bowed down | Verb pilpel, sequential imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and they believed. And when they heard that the LORD had attended to the Israelites and had seen their affliction, they bowed down and worshiped. |
| KJV | And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped. |
| ASV | And the people believed: and when they heard that Jehovah had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshipped. |
| YLT | and the people believe when they hear that Jehovah hath looked after the sons of Israel, and that He hath seen their affliction; and they bow and do obeisance. |
| WEB | The people believed, and when they heard that Yahweh had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshiped. |
| BBE | And the people had faith in them; and hearing that the Lord had taken up the cause of the children of Israel and had seen their troubles, with bent heads they gave him worship. |
Where they part company is וַֽיַּאֲמֵ֖ן — see How Translations Differ.
The sentence is structured around a main clause followed by subordinate clauses that provide context and detail.
6 commentators on this verse
Gill, Poole, Trapp, AdamClarke & more — read them ›
clause
subjectיהוה
verbאָמַן
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 — Exodus 4:31
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 Israelites' Response to God's Promisegenerated
Exodus 4:31 recounts how the Israelites responded to Moses and Aaron's message from Yahweh. After hearing that God had seen their affliction, they believed in His promise of deliverance and showed their reverence through worship. This moment marks a significant turning point in their journey toward freedom from oppression in Egypt.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 4:8–9 | And the LORD said, “If they refuse to believe you or heed the witness of the first sign, they may believe that of the second. |
| 2 | Exodus 3:18 | The elders of Israel will listen to what you say, and you must go with them to the king of Egypt and tell him, ‘The LORD, the God of the Hebrews, has met with us. Now please let us take a three-day journey into the wilderness, so that we may sacrifice to the LORD our God.’ |
| 3 | Psalm 106:12–13 | Then they believed His promises and sang His praise. |
| 4 | Luke 8:13 | The seeds on rocky ground are those who hear the word and receive it with joy, but they have no root. They believe for a season, but in the time of testing, they fall away. |
| 5 | Exodus 3:16 | Go, assemble the elders of Israel and say to them, ‘The LORD, the God of your fathers—the God of Abraham, Isaac, and Jacob—has appeared to me and said: I have surely attended to you and have seen what has been done to you in Egypt. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — וַֽיַּאֲמֵ֖ן, vai.ya.'a.Mengenerated
This is a Hiphil verb form of אָמַן (aman), meaning to believe or have faith. The Hiphil stem indicates a causative action, suggesting that the people were convinced or supported in their belief by the message they received.
The verb emphasizes the act of believing as a response to divine revelation. In this context, it signifies the Israelites' trust in Yahweh's promise after hearing about His concern for their suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַֽיַּאֲמֵ֖ן governs the sentence, indicating the action of the Israelites believing. This is followed by a series of clauses that elaborate on the conditions and reasons for their belief.
The structure highlights a cause-and-effect relationship: the Israelites heard the message of Yahweh's attention to their plight, which prompted their belief and subsequent worship.
Septuagint Backgroundgenerated
The Septuagint translates וַֽיַּאֲמֵ֖ן with ἐπίστευσεν (episteusen), which means 'they believed.' This choice aligns closely with the Hebrew meaning, emphasizing the act of faith in response to God's message.
The translation captures the essence of belief as a response to divine revelation, reinforcing the significance of faith in the context of the Israelites' deliverance.
In plain words — the whole versegenerated
Exodus 4:31 describes how the Israelites believed after hearing that Yahweh had seen their suffering. They responded by bowing down and worshiping, showing their trust in God’s promise of deliverance from their affliction.
Frequently Asked Questionsgenerated
It means the Israelites trusted in Yahweh's promise of deliverance after hearing about His concern for their suffering.
They bowed down and worshiped as a sign of reverence and gratitude for God's attention to their plight.
This verse highlights a critical moment of faith for the Israelites, setting the stage for their eventual liberation from slavery in Egypt.
Yahweh is the covenant name of God, emphasizing His relationship with the Israelites and His commitment to their deliverance.
Reflection Questionsgenerated
- In what ways can I demonstrate my faith in God's promises, as the Israelites did?
- How can I cultivate a deeper understanding of God's attentiveness to my struggles?
- What does worship mean to me, and how can I express it in my life?
- How can I encourage others to trust in God's promises during difficult times?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Exodus 4:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the people believed,.... That Moses was sent of God, and would be the deliverer of them: and when they heard that the Lord had visited the children of Israel; in a way of grace and mercy, by
Read John Gill on Exodus 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHad visited, i.e. taken cognizance of their cause and condition, and resolved to deliver them, they bowed their heads and worshipped; acknowledging and adoring the kindness and faithfulness of God thereto.
Read Matthew Poole on Exodus 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 4:31 And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.Ver. 31. They bowed their heads.] An ordinary gesture among the Jews then: as at this day, the reverence they show is in standing up, and the gesture of adoration in the bowing forward of their bodies: for, kneeling they use none, neither stir they their bonnets in their synagogues to any man, but remain still covered. Spec. Europ.
Read John Trapp on Exodus 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. The people believed] They credited the account given of the Divine appointment of Moses and Aaron to be their deliverers out of their bondage, the miracles wrought on the occasion confirming the testimony delivered by Aaron. They bowed their heads and worshipped.] See a similar act mentioned, and in the same words, Genesis 24:26. The bowing the head, c., here, may probably refer to the eastern custom of bowing the head down to the knees, then kneeling down and touching the earth with the forehead. This was a very painful posture and the most humble in which the body could possibly be placed. Those who pretend to worship God, either by prayer or thanksgiving, and keep themselves…
Read AdamClarke on Exodus 4 →CambridgeThe Cambridge Bible for Schools and Colleges31. The people believe in Moses’ commission, as Jehovah had assured him that they would do (Exodus 3:18 a, Exodus 4:8-9); and bow the heads in reverence and gratitude when they hear that Jehovah has visited (Exodus 3:16) His people. and when, &c.] Heb. and they heard …, and they bowed. LXX. for and they heard (ειωξςε) have and they rejoiced (ειωξηε); no doubt rightly.
Read Cambridge on Exodus 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29-31. Gathered… the elders — This points to an organization of the people under chiefs of their own, and their reverent acceptance of Moses and Aaron shows that they had not forgotten the God and
Read Daniel Denison Whedon on Exodus 4 →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
and they believed. And when they heard that the LORD had attended to the Israelites and had seen their affliction, they bowed down and worshiped.
The people believed, and when they heard that Yahweh had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshiped.
and they believed. And when they heard that the LORD had attended to the Israelites and had seen their affliction, they bowed down and worshiped.
and the people believed. When they heard that the Lord had attended to the Israelites and that he had seen their affliction, they bowed down close to the ground.
Tyndale line
And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.
And the people believed: and when they heard that Jehovah had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshipped.
And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshipped.
And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads, and worshiped.
And the people beleeued, and when they heard that the Lord had visited the children of Israel, and had looked vpon their tribulation, they bowed downe, and worshipped.
Strictly literal
And the people believed. And when they heard that Jehovah had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshipped.
and the people believe when they hear that Jehovah hath looked after the sons of Israel, and that He hath seen their affliction; and they bow and do obeisance.
and the people believe when they hear that YHWH has looked after the sons of Israel, and that He has seen their affliction; and they bow and pay respect.
And the people believed: and when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.
The people believed. When they heard that Yahweh had observed the Israelites and that he had seen their oppression, then they bowed their heads and worshiped him.
From the Latin
And the people believed. And they heard that the Lord had visited the children of Israel: and that he had looked upon their affliction: and falling down they adored.
Simplified
The Israelites were convinced. When they heard that the Lord had come to them, and that he had been touched by their suffering, they bowed their heads and worshiped.
And the people had faith in them; and hearing that the Lord had taken up the cause of the children of Israel and had seen their troubles, with bent heads they gave him worship.
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 other witnesses, including the Septuagint and the Samaritan Pentateuch, generally agree with the Masoretic Text. However, the Samaritan Pentateuch uses the word יאמנו (be firm) instead of the standard form, indicating a slight variation in the expression of belief.
וַֽיַּאֲמֵ֖ן הָעָ֑ם וַֽיִּשְׁמְע֡וּ כִּֽי־ פָקַ֨ד יְהוָ֜ה אֶת־ בְּנֵ֣י יִשְׂרָאֵ֗ל וְכִ֤י רָאָה֙ אֶת־ עָנְיָ֔ם וַֽיִּקְּד֖וּ וַיִּֽשְׁתַּחֲוּֽוּ׃
13 of the 15 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.
ויאמנו העם וישׁמעו כי פקד יהוה את בני ישׂראל וכי ראה את ענים ויקדו וישׁתחוו
1 word differs from the Masoretic Text: יאמנו (be firm)
[ויאמן] [העם] וישמעו [כי] [פקד] [יהוה] [את] [בני] [ישראל] [וכי] [ראה] [את] [עוני׳ם] ויקדו [וישתחוו]
nothing on the leather here — 2 partly restored, 13 supplied entire by an editor.
[ויאמן] [העם] [וישמעו] כי פקד יהוה את בני [ישראל] [וכי] [ראה] [את] [עני׳ם] [ויקדו] [וישתחוו]
4 words on the leather — 1 partly restored, 10 supplied entire by an editor.
ויאמן [העם] [וישמעו] [כי] פקד יהוה את בני ישראל [וכי] [ראה] [את] [עני׳ם] [ויקדו] [וישתחוו]
4 words on the leather — 2 partly restored, 9 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Exodus 4:31
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.
אָמַן (aman) is a Hebrew root meaning to support or confirm, with applications ranging from nurturing (as a foster parent or nurse) to establishing trust and reliability. It encompasses concepts of faithfulness, permanence, and assurance. The entries highlight its use in various forms, including verbs and nouns, but do not indicate any significant disagreement among lexicons.
[אָמַן] vb. confirm, support
Qal
as vb. support, nourish
as subst. foster-father
foster-mother, nurse
pillars, supporters of the door
Niph.
carried by nurse
made firm, sure, lasting
confirmed, established, sure
verified, confirmed
reliable, faithful, trusty
Hiph.
stand firm
trust, believe
base
H539 אָמַן confirm, support .. as vb. support, nourish
. as subst. foster-father
. foster-mother, nurse
. pillars, supporters of the door
. . carried by nurse
. made firm, sure, lasting
. confirmed, established, sure
. verified, confirmed
. reliable, faithful, trusty
. . stand firm
. trust, believe
539 'aman aw-man'
a primitive root; properly, to build up or support; to foster
as a parent or nurse; figuratively to render (or be) firm or
faithful, to trust or believe, to be permanent or quiet;
morally to be true or certain; once (Isa. 30:21;
interchangeable with 541) to go to the right hand:--hence,
assurance, believe, bring up, establish, + fail, be faithful
(of long continuance, stedfast, sure, surely, trusty,
verified), nurse, (-ing father), (put), trust, turn to the
right.
see HEBREW for 0541
אָמַן (a.man) — be faithful.
1) to support, confirm, be faithful
1a) (Qal)
1a1) to support, confirm, be faithful, uphold, nourish
1a1a) foster-father (subst.)
1a1b) foster-mother, nurse
1a1c) pillars, supporters of the door
1b) (Niphal)
1b1) to be established, be faithful, be carried, make firm
1b1a) to be carried by a nurse
1b1b) made firm, sure, lasting
1b1c) confirmed, established, sure
1b1d) verified, confirmed
1b1e) reliable, faithful, trusty
1c) (Hiphil)
1c1) to stand firm, to trust, to be certain, to believe in
1c1a) stand firm
1c1b) trust, believe
Aramaic equivalent: a.man (אֲמַן "to trust" H0540)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
פָּקַד (paqad) is a Hebrew verb that encompasses a range of meanings including to attend to, visit, muster, appoint, and punish. It can imply oversight or care, as well as the act of seeking or lacking something. The word can also be used in various grammatical forms, indicating actions such as being appointed or being visited upon. The plural form פְּקוּדִים refers to musterings or expenses.
פָּקַד 303 vb. attend to, visit, muster, appoint
Qal
pay attention to, observe (with care, practical interest)
attend to, in act, see to
seek (with interest, desire)
seek in vain, need, miss, lack
specif. visit, c. acc., for different purposes
c. עַל pers., visit upon
pass in review, muster (nearly = number), c. acc.
appoint
Niph.
be (sought, i.e. needed) missed, lacking
be visited (graciously)
be visited upon, עַל pers.
be appointed
Pi. (intens.) muster a host
Pu. be passed in review; be caused to miss, deprived
Hithp. be mustered
Hothp. id.
Hiph.
c. acc. pers. set (over), make overseer
c. acc. rei (implic.)
commit, entrust
deposit
Hoph.
be visited in punishment
be deposited
be made overseer
base
[פְּקוּדִים] n.pl.[m.] abstr. musterings, i.e. expenses;—cstr. Ex 38:21
ref
H6485a פָּקַד attend to, visit, muster, appoint .. . . pay attention to, observe (with care, practical interest)
. attend to, in act, see to
. seek (with interest, desire)
. seek in vain, need, miss, lack
. specif. visit, c. acc., for different purposes
. c. עַל pers., visit upon
. pass in review, muster (nearly = number), c. acc.
. appoint
. . be (sought, i.e. needed) missed, lacking
. be visited (graciously)
. be visited upon, עַל pers.
. be appointed
. (intens.) muster a host
. be passed in review; be caused to miss, deprived
. be mustered
. id.
. . c. acc. pers. set (over), make overseer
. c. acc. rei (implic.) . commit, entrust
. deposit
. . be visited in punishment
. be deposited
. be made overseer
H6485b פְּקוּדִים n. pl. [m.] abstr. musterings, i.e. expenses
6485 paqad paw-kad'
a primitive root; to visit (with friendly or hostile intent);
by analogy, to oversee, muster, charge, care for, miss,
deposit, etc.:--appoint, X at all, avenge, bestow, (appoint
to have the, give a) charge, commit, count, deliver to keep,
be empty, enjoin, go see, hurt, do judgment, lack, lay up,
look, make, X by any means, miss, number, officer, (make)
overseer, have (the) oversight, punish, reckon, (call to)
remember(-brance), set (over), sum, X surely, visit, want.
פָּקַד (pa.qad) — to reckon: list.
: list/count
1) to attend to, muster, number, reckon, visit, punish, appoint, look after, care for
1a) (Qal)
1a1) to pay attention to, observe
1a2) to attend to
1a3) to seek, look about for
1a4) to seek in vain, need, miss, lack
1a5) to visit
1a6) to visit upon, punish
1a7) to pass in review, muster, number
1a8) to appoint, assign, lay upon as a charge, deposit
1b) (Niphal)
1b1) to be sought, be needed, be missed, be lacking
1b2) to be visited
1b3) to be visited upon
1b4) to be appointed
1b5) to be watched over
1c) (Piel) to muster, call up
1d) (Pual) to be passed in review, be caused to miss, be called, be called to account
1e) (Hiphil)
1e1) to set over, make overseer, appoint an overseer
1e2) to commit, entrust, commit for care, deposit
1f) (Hophal)
1f1) to be visited
1f2) to be deposited
1f3) to be made overseer, be entrusted
1g) (Hithpael) numbered
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
N-proper — Noun properHNpt
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
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj | Conj — Conjunction · particleHC/Tc
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-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
עֳנִי (oniy) refers to affliction, poverty, and misery. It is derived from the root word עָנָה (H6031), which relates to depression or trouble. The entries consistently emphasize its meanings related to suffering and hardship.
עֳנִי n.m. affliction, poverty
base
H6040 עֳנִי affliction, poverty
6040 `oniy on-ee'
from 6031; depression, i.e. misery: --afflicted(-ion),
trouble.
see HEBREW for 06031
עֳנִי (o.ni) — affliction.
1) affliction, poverty, misery
1a) affliction
1b) poverty
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
קָדַד (qadad) is a primitive root meaning to bow down or stoop, often in a gesture of deference. The entries consistently emphasize the physical act of bending the body or neck, particularly in relation to bowing the head.
[קָדַד] vb. bow down
base
H6915 קָדַד
6915 qadad kaw-dad'
a primitive root; to shrivel up, i.e. contract or bend the
body (or neck) in deference:--bow (down) (the) head, stoop.
קָדַד (qa.dad) — to bow.
(Qal) to bow down
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
Conj | V-v-ConsecImperf-3mp — Verb pilpel · sequential imperfect third person masculine pluralHc/Vvw3mp