Psalms 103:14 — Word Study
WLCכִּי־ ה֖וּא יָדַ֣ע יִצְרֵ֑נוּ זָ֝כ֗וּר כִּי־ עָפָ֥ר אֲנָֽחְנוּ׃
BSAForkîy [because of this intimate knowledge] ◂Hehûwʼ knowsyâdaʻ■ [is thoroughly acquainted with, has a deep understanding of] our frameyêtser [feeble structure, the way we are made] He is mindfulzâkar [remembers, takes into account] thatkîy weʼănachnûw are dustʻâphâr [created from, composed of, dry earth, mortal clay]
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| ה֖וּא | he | Pronoun |
| יָדַ֣ע | he knows | Verb, Qal, perfect third person masculine singular |
| יִצְרֵ֑נוּ | form our | Noun common masculine singular construct, suffix |
| זָ֝כ֗וּר | [he is] remembering | V-Qal |
| כִּי־ | that | Particle |
| עָפָ֥ר | [are] dust | Noun common, masculine singular absolute |
| אֲנָֽחְנוּ׃ | we | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For He knows our frame; He is mindful that we are dust. |
| KJV | For he knoweth our frame; he remembereth that we are dust. |
| ASV | For he knoweth our frame; He remembereth that we are dust. |
| YLT | For He hath known our frame, Remembering that we [are] dust. |
| WEB | For he knows how we are made. He remembers that we are dust. |
| BBE | For he has knowledge of our feeble frame; he sees that we are only dust. |
All translations agree on the meaning of יָדַע as 'knows' — see How Translations Differ.
The sentence features a main clause followed by a subordinate clause that elaborates on what God is mindful of.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbיָדַע
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 103:14
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 — God's Compassion for Humanitygenerated
Psalm 103:14 emphasizes God's deep understanding of human frailty. The psalmist contrasts God's compassion with human transience, illustrating that while we are like grass that withers, God remains mindful of our nature. This verse fits within a broader reflection on God's mercy, as seen in the surrounding verses that speak of His kindness and care for those who fear Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:38–39 | And yet He was compassionate; He forgave their iniquity and did not destroy them. He often restrained His anger and did not unleash His full wrath. |
| 2 | Psalm 89:47 | Remember the briefness of my lifespan! For what futility You have created all men! |
| 3 | Genesis 3:19 | By the sweat of your brow you will eat your bread, until you return to the ground— because out of it were you taken. For dust you are, and to dust you shall return.” |
| 4 | Job 7:5–7 | My flesh is clothed with worms and encrusted with dirt; my skin is cracked and festering. |
| 5 | Job 10:9 | Please remember that You molded me like clay. Would You now return me to dust? |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יָדַע, ya.Da'generated
The verb יָדַע (yada`) means 'to know' and encompasses a range of meanings including perception, recognition, and experience. In this context, it highlights God's thorough understanding of our human condition, suggesting an intimate knowledge rather than mere awareness.
This knowledge is not superficial; it indicates a deep relational understanding. God knows the very essence of our being, which includes our weaknesses and limitations, as the psalmist points out.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essential meaning of יָדַע as 'knows' in this verse.
Sentence Structuregenerated
The main verb is יָדַע, he knows, which governs the object יִצְרֵ֑נוּ, our frame, followed by a second clause with the verb זָכ֗וּר, [he is] remembering, and its object עָפָ֥ר, [are] dust. The structure presents a clear relationship between God's knowledge and our human condition.
The arrangement emphasizes God's awareness of our frailty, with the first clause establishing His knowledge and the second clause affirming His mindfulness of our mortal nature.
Septuagint Backgroundgenerated
In the Septuagint, יָדַע is rendered as ἔγνω, indicating a similar understanding of knowledge but potentially broadening the sense to include recognition and acknowledgment. This choice aligns with the intimate knowledge expressed in the Hebrew.
The Greek word for 'dust' is ξοῦς, which carries the same connotation of mortality and fragility, reinforcing the theme of human frailty.
In plain words — the whole versegenerated
Psalm 103:14 tells us that God knows our weaknesses and remembers that we are made from dust. This verse highlights God's compassion and understanding of our human nature, reminding us of our fragility and His mercy.
Frequently Asked Questionsgenerated
It means that God has a deep understanding of our physical and spiritual weaknesses, recognizing our limitations as human beings.
God's intimate knowledge of us fosters a compassionate relationship, where we can approach Him with honesty about our struggles.
By stating that we are dust, the psalmist highlights the transient and fragile nature of human life, contrasting it with God's eternal nature.
It signifies God's compassion and mercy, reminding us that He is aware of our frailty and cares for us despite our limitations.
Reflection Questionsgenerated
- In what ways can I remind myself of my dependence on God, knowing that He understands my weaknesses?
- How can I cultivate a deeper awareness of God's compassion in my daily life?
- What does it mean for me to be mindful of my own frailty while trusting in God's strength?
- How can I encourage others to recognize God's understanding and compassion in their struggles?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine, reference this verse to discuss God's knowledge of human frailty and His compassion.
"For He knows our forming" [Psalms 103:14]: that is, our infirmity.Early Church Fathers on Psalms 103 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 103:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor he knoweth our frame,.... The outward frame of their bodies, what brittle ware, what earthen vessels, they be; he being the potter, they the clay, he knows what they are able to bear, and what
Read John Gill on Psalms 103 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLike as a father pitieth his children, so the LORD pitieth them that fear him. Like as a father pitieth (his) children, (so) the Lord pitieth ... For he knoweth our frame.
Read Robert Jamieson on Psalms 103 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOur frame; either, 1. The corruption of our natures; which God is pleased sometimes to make an argument to pity and spare men, as . So the sense is, He considereth that great and constant propension to evil which is naturally in all mankind, and that therefore if he should deal severely with us, he should immediately destroy us all. So this clause contains one motive of God’ s pity, and the next another. Or rather, 2. The weakness and mortality of our natures, and the frailty and misery of our condition, as it seems to be explained in the following clause, that we are but dust. So the sense is, He considereth that if he should let loose his hand upon us, and pour forth all his wrath, we…
Read Matthew Poole on Psalms 103 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 103:14 For he knoweth our frame; he remembereth that we [are] dust.Ver. 14. For he knoweth our frame] Our evil concupiscence, saith the Chaldee; Figulinam et fragilem constitutionem nostram, saith Junius, that we are nothing better than a compound of dirt and sin. He remembereth that we are dust] Our bodies are (for our souls are of a spiritual nature, divinae particula aurae), and sooner or later to be turned to dust again.
Read John Trapp on Psalms 103 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Frame.—Rather, fashioning; referring to Genesis 2:7, or possibly to the image so common in the prophecy of the potter’s vessel.
Read Charles John Ellicott on Psalms 103 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. For he knoweth our frame] יצרנו yitsrenu, "our formation;" the manner in which we are constructed, and the materials of which we are made. He knows we cannot contend with him, and if he uses his power against us, we must be crushed to destruction. In all his conduct towards us he considers the frailty of our nature, the untowardness of our circumstances, the strength and subtlety of temptation, and the sure party (till the heart is renewed) that the tempter has within us. Though all these things are against us, yet it must ever be said, whatever use we make of it, "the grace of God is sufficient for us." But alas! alas! who makes use of that sufficient grace? Here, then, is cause…
Read AdamClarke on Psalms 103 →CambridgeThe Cambridge Bible for Schools and Colleges14. Here as often the frailty of man is pleaded as a motive for mercy. Cp. Psalms 78:39; Psalms 89:47. our frame] Lit. our formation; what we are made of. The verse is an allusion to Genesis 2:7, “The Lord God formed man of the dust of the ground.”
Read Cambridge on Psalms 103 →Albert Barnes1798–1870Barnes' Notes on the BibleFor he knoweth our frame - Our formation; of what we are made; how we are made. That is, he knows that we are made of dust; that we are frail; that we are subject to decay; that we soon sink under a heavy load.
Read Albert Barnes on Psalms 103 →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
For He knows our frame; He is mindful that we are dust.
For he knows how we are made. He remembers that we are dust.
For He knows our frame; He is mindful that we are dust.
For he knows what we are made of; he realizes we are made of clay.
Tyndale line
For he knoweth our frame; he remembereth that we are dust.
For he knoweth our frame; He remembereth that we are dust.
For he knoweth our frame; he remembereth that we are dust.
For he knoweth our frame; he remembereth that we are dust.
For he knoweth whereof we be made: he remembreth that we are but dust.
Strictly literal
For himself knoweth our frame; he remembereth that we are dust.
For He hath known our frame, Remembering that we [are] dust.
For He has known our frame, || Remembering that we [are] dust.
For he knoweth our frame; he remembereth that we are dust.
For he knows how we are formed; he knows that we are dust.
From the Latin
Bringing forth grass for cattle, and herb for the service of men. That thou mayst bring bread out of the earth:
Simplified
For he knows how we are made; he remembers we are only dust.
For he has knowledge of our feeble frame; he sees that we are only dust.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in wording, with all eight Hebrew words matched in the Greek translation. The Dead Sea Scrolls fragment 4Q84 contains four words from this verse, showing partial restoration but confirming the essence of the text.
כִּי־ ה֖וּא יָדַ֣ע יִצְרֵ֑נוּ זָ֝כ֗וּר כִּי־ עָפָ֥ר אֲנָֽחְנוּ׃
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.
כי הוא ידע יצר׳נו
4 words of the verse are on this fragment — 1 partly restored.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 103:14
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.
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…
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יֵ֫צֶר (yetser) refers to a concept of form, framing, or purpose, often associated with creation or intention. It can denote physical forms like pottery or graven images, as well as abstract ideas such as imagination and purpose. The word is built from the root meaning 'to form' and covers both tangible and intellectual frameworks.
יֵ֫צֶר n.m. form, framing, purpose
pottery, formed by the potter
form of a graven image
form of man as made on the dust
of what is framed in the mind
base
H3336 יֵ֫צֶר form, framing, purpose
3336 yetser yay'-tser
from 3335; a form; figuratively, conception (i.e.
purpose):--frame, thing framed, imagination, mind, work.
see HEBREW for 03335
יֵ֫צֶר (ye.tser) — intention.
1) form, framing, purpose, framework
1a) form
1a1) pottery
1a2) graven image
1a3) man (as formed from the dust)
1b) purpose, imagination, device (intellectual framework)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Qal — V-QalHAamsa
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
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
N-ms — Noun common · masculine singular absoluteHNcmsa
dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings:
(1) Dust being the material out of which God is said to have formed man (Ge 2:7), it became a symbol of man's frailty (Ps 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Ge 18:27; Job 4:19, etc.), and of his mortality (Ge 3:19, "Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Ps 104:29; Ec 3:20…
Dust
Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of “powder and dust” (Deut. 28:24).
To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). “Dust” is used to denote the grave (Job 7:21). “To shake off the dust from one’s feet” against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To “lick the dust” is a sign of…
[MOURNING]
Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave.…
אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.
אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we
base
H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we
587 'anachnuw an-akh'-noo
apparently from 595; we:--ourselves, us, we.
see HEBREW for 0595
אֲנַ֫חְנוּ (a.nach.nu) — we.
we (first pers. pl. -usually used for emphasis)
Pron — PronounHPp1bp