Jeremiah 17:14 — Word Study
WLCרְפָאֵ֤נִי יְהוָה֙ וְאֵ֣רָפֵ֔א הוֹשִׁיעֵ֖נִי וְאִוָּשֵׁ֑עָה כִּ֥י תְהִלָּתִ֖י אָֽתָּה׃
BSAHeal merâphâʼ O LORDYᵉhôvâh [Yehovah, the covenant God] and I will be healedrâphâʼ [made whole, restored to health] save meyâshaʻ [rescue, deliver me from danger] and I will be savedyâshaʻ [preserved, freed from trouble] forkîy Youʼattâh [the One I praise and worship] are my praisetᵉhillâh [my song of thanksgiving, my Tehillah]
| Greek | English | Parsing |
|---|---|---|
| רְפָאֵ֤נִי | heal me | Verb qal imperative second person masculine singular, suffix |
| יְהוָה֙ | O Yahweh | Noun proper |
| וְאֵ֣רָפֵ֔א | so I may be healed | Conjunction, verb niphal first person common singular |
| הוֹשִׁיעֵ֖נִי | save me | Verb hiphil imperative second person masculine singular, suffix |
| וְאִוָּשֵׁ֑עָה | so let me be saved | Conjunction, verb niphal infinitive construct first person common singular |
| כִּ֥י | for | Particle |
| תְהִלָּתִ֖י | [are] praise my | Noun common feminine singular construct, suffix |
| אָֽתָּה׃ | you | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Heal me, O LORD, and I will be healed; save me, and I will be saved, for You are my praise. |
| KJV | Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise. |
| ASV | Heal me, O Jehovah, and I shall be healed; save me, and I shall be saved: for thou art my praise. |
| YLT | Heal me, O Jehovah, and I am healed, Save me, and I am saved, for my praise [art] Thou. |
| WEB | Heal me, O Yahweh, and I will be healed. Save me, and I will be saved; for you are my praise. |
| BBE | Make me well, O Lord, and I will be well; be my saviour, and I will be safe: for you are my hope. |
Translations agree on the key elements of healing and salvation in this verse.
The structure features a main clause followed by two subordinate clauses, emphasizing the requests and their rationale.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
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 — Jeremiah 17:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prayer for Healinggenerated
Jeremiah 17:14 is a heartfelt plea from the prophet, expressing his deep need for healing and salvation from God. This verse highlights the intimate relationship between Jeremiah and Yahweh, as he acknowledges God as his source of praise and deliverance. The surrounding verses emphasize the consequences of abandoning God and the hope found in turning back to Him, as seen in Jeremiah 17:13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 31:18 | I have surely heard Ephraim’s moaning: ‘You disciplined me severely, like an untrained calf. Restore me, that I may return, for You are the LORD my God. |
| 2 | Deuteronomy 32:39 | See now that I am He; there is no God besides Me. I bring death and I give life; I wound and I heal, and there is no one who can deliver from My hand. |
| 3 | Psalm 6:2–4 | Be merciful to me, O LORD, for I am frail; heal me, O LORD, for my bones are in agony. |
| 4 | Psalm 12:4 | They say, “With our tongues we will prevail. We own our lips—who can be our master?” |
| 5 | Isaiah 6:10 | Make the hearts of this people calloused; deafen their ears and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed. ” |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — רְפָאֵ֤נִי, re.fa.'E.nigenerated
The verb רְפָא (rapha') means 'to heal' or 'to mend.' It encompasses various forms of healing, including physical, emotional, and spiritual restoration. The imperative form used here indicates a direct request to God, emphasizing the urgency of Jeremiah's need for healing.
This word's usage reflects a deep reliance on God's power to restore, as seen in other scriptures like Psalm 103:3, where healing is associated with God’s character and His ability to mend brokenness.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree, with all versions reflecting the themes of healing and salvation.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main actions centered around the verbs רְפָאֵ֤נִי (heal me) and הוֹשִׁיעֵ֖נִי (save me). Each action is followed by a corresponding clause expressing the intended outcome: healing and salvation.
The structure emphasizes the relationship between the requests and the acknowledgment of God as the source of praise, culminating in a declaration of faith.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριε, meaning 'Lord,' which reflects a similar reverence to the Hebrew term. This choice maintains the covenantal aspect of God's character.
The Greek verb used for healing in the Septuagint corresponds closely to the Hebrew, indicating a consistent understanding of God's power to heal and save.
In plain words — the whole versegenerated
Jeremiah 17:14 is a prayer where Jeremiah asks God to heal and save him, recognizing that God is the source of his praise. This verse highlights the importance of turning to God in times of need, as well as the hope found in His ability to restore and deliver.
Frequently Asked Questionsgenerated
Jeremiah is expressing his need for physical and spiritual healing, acknowledging that only God can provide true restoration.
By calling God his praise, Jeremiah emphasizes his relationship with God as the source of his worship and gratitude.
Asking for salvation indicates a recognition of one's vulnerability and dependence on God for deliverance from danger and trouble.
This verse encapsulates the themes of lament by expressing deep personal need while also affirming faith in God's ability to heal and save.
Reflection Questionsgenerated
- In what areas of my life do I need healing or salvation from God?
- How can I cultivate a deeper sense of praise for God in my daily life?
- What does it mean for me to rely on God as my source of healing?
- How can I encourage others to turn to God in their times of need?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss themes of healing and divine assistance, as seen in quotes from Jerome and Augustine.
He says to him who alone is the true physician, “Heal me, O Lord, and I shall be healed. Save me, and I shall be saved. You are my praise and my hope.”Early Church Fathers on Jeremiah 17 →
Heal me, O Lord, and I shall be healed; save me, and I shall be saved, for you are my praise. In the Gospel (Matthew 9), many physicians had cured the woman with the issue of blood, who had lost all her substance on them,Early Church Fathers on Jeremiah 17 →
No evil person does good. And if no evil person does good, how could an evil person make himself good? He who is eternally good can make an evil person good. “Heal me, O Lord, and I shall be healed: save me, and I shall be saved.”Early Church Fathers on Jeremiah 17 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 17:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHeal me, O Lord, and I shall be healed,.... These are the words of the prophet, sensible of his own sins and backslidings, and of the part which he himself had in these corrupt and declining times;
Read John Gill on Jeremiah 17 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHeal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise. Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.
Read Robert Jamieson on Jeremiah 17 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMost interpreters here understand the prophet speaking in these words to God for himself; he represents himself to God as a person wounded or sick, either with his sense of God’ s dishonour by the sins of the people, or with their reproaches or threatenings, and beggeth of God to heal him, he being he in whose hand or power it was to heal him, and who could certainly do it. The argument is in those words, for thou art my praise, he whom alone I have reason to praise for mercies already received, to whom alone I owe all my good things.
Read Matthew Poole on Jeremiah 17 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 17:14 Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou [art] my praise.Ver. 14. Heal me, O Lord, and I shall be healed.] Viz., of that cordolium heartfelt grief that my malicious countrymen cause me. The prophet was even sick at heart of their unworthy usages, and prays help and healing, ne totus et ipse labescat inter auditores deploratissimos, lest he should perish by them, and with them.
Read John Trapp on Jeremiah 17 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Heal me.—The prophet, consciously or unconsciously, contrasts himself with the deserters from Jehovah. He needs “healing” and “salvation,” but he knows where to seek for them, and is sure that his Lord will not leave the work incomplete. The prayer of the prophet is like that of the Psalmist (Psalms 6:2; Psalms 30:2). In “thou art my praise” we have an echo of Deu 10:21; Psalms 71:6.
Read Charles John Ellicott on Jeremiah 17 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Heal me - and I shall be healed] That is, I shall be thoroughly healed, and effectually saved, if thou undertake for me. Thou art my praise.] The whole glory of the work of salvation belongs to thee alone.
Read AdamClarke on Jeremiah 17 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BiblePRAYER FOR AND SAFETY, Jeremiah 17:14-18.14. Heal… save — Here begins the prophet’s prayer for himself, and the paragraph division should come here.
Read Daniel Denison Whedon on Jeremiah 17 →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
Heal me, O LORD, and I will be healed; save me, and I will be saved, for You are my praise.
Heal me, O Yahweh, and I will be healed. Save me, and I will be saved; for you are my praise.
Heal me, O LORD, and I will be healed; save me, and I will be saved, for You are my praise.
Lord, grant me relief from my suffering so that I may have some relief. Rescue me from those who persecute me so that I may be rescued.
Tyndale line
Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise.
Heal me, O Jehovah, and I shall be healed; save me, and I shall be saved: for thou art my praise.
Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise.
Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise.
Heale me, O Lord, and I shall bee whole: saue me, and I shall bee saued: for thou art my prayse.
Strictly literal
Heal me, Jehovah, and I shall be healed; save me, and I shall be saved: for thou art my praise.
Heal me, O Jehovah, and I am healed, Save me, and I am saved, for my praise [art] Thou.
Heal me, O YHWH, and I am healed, || Save me, and I am saved, || For You [are] my praise.
Heal me, O Lord, and I shall be healed: save me, and I shall be saved; for my praise art thou.
Heal me, Yahweh, and I will be healed! Rescue me, and I will be rescued. For you are my song of praise.
From the Latin
Heal me, O Lord, and I shall be healed: save me, and I shall be saved, for thou art my praise.
Simplified
Please heal me, Lord, and I'll be healed; save me, and I'll be saved, for you are the one I praise.
Make me well, O Lord, and I will be well; be my saviour, and I will be safe: for you are my hope.
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 align closely, with all words matched. The Dead Sea Scrolls also provide a similar reading, though one word is partly restored and one is supplied by an editor, indicating some textual continuity despite minor damage.
רְפָאֵ֤נִי יְהוָה֙ וְאֵ֣רָפֵ֔א הוֹשִׁיעֵ֖נִי וְאִוָּשֵׁ֑עָה כִּ֥י תְהִלָּתִ֖י אָֽתָּה׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
רפא׳ני יהוה וארפה הושע׳ני ואושעה [כי] תהלת׳י אתה
6 words on the leather — 1 partly restored, 1 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 Jeremiah 17:14
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.
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
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
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
Conj | V-Niphal-1cs — Conjunction · verb niphal first person common singularHC/VNu1cs
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp1bs
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
Conj | V-Niphal-1cs — Conjunction · verb niphal infinitive construct first person common singularHC/VNc1cs
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word תְּהִלָּה (*tehillah*) means praise, specifically in the form of a song or hymn. It encompasses acts of adoration and thanksgiving directed towards God, as well as general public praise and the qualities of God that warrant such praise. The word is derived from a root meaning to laud.
תְּהִלָּה n.f. praise, song of praise
praise, adoration, thanksgiving, paid to י׳
the act of general, public, praise
praise-song, as title
qualities, deeds, etc., of י׳, demanding praise
renown, fame, glory
base
H8416 תְּהִלָּה praise, song of praise . praise, adoration, thanksgiving, paid to י׳
. the act of general, public, praise
. praise-song, as title
. qualities, deeds, etc., of י׳, demanding praise
. renown, fame, glory
8416 thillah teh-hil-law'
from 1984; laudation; specifically (concretely) a
hymn:--praise.
see HEBREW for 01984
תְּהִלָּה (te.hil.lah) — praise.
1) praise, song or hymn of praise
1a) praise, adoration, thanksgiving (paid to God)
1b) act of general or public praise
1c) praise-song (as title)
1d) praise (demanded by qualities or deeds or attributes of God)
1e) renown, fame, glory
1e1) of Damascus, God
1e2) object of praise, possessor of renown (fig)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
