Psalms 116:10 — Word Study
WLCהֶ֭אֱמַנְתִּי כִּ֣י אֲדַבֵּ֑ר אֲ֝נִ֗י עָנִ֥יתִי מְאֹֽד׃
BSAI believedʼâman■ [had faith, trusted] thereforekîy I saiddâbar▸ [spoke, confessed] ◂Iʼănîy am greatlymᵉʼôd [exist, have being, exceedingly, very] afflictedʻânâh■ [troubled, oppressed, humbled, sorely, deeply]
| Greek | English | Parsing |
|---|---|---|
| הֶ֭אֱמַנְתִּי | I believed | Verb, Hiphil, perfect first person common singular |
| כִּ֣י | for | Particle |
| אֲדַבֵּ֑ר | I said | Verb, Piel, imperfect first person common singular |
| אֲ֝נִ֗י | I | Pronoun |
| עָנִ֥יתִי | I am afflicted | Verb, Qal, perfect first person common singular |
| מְאֹֽד׃ | exceedingly | Adv |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I believed, therefore I said, “I am greatly afflicted.” |
| KJV | I believed, therefore have I spoken: I was greatly afflicted: |
| ASV | I believe, for I will speak: I was greatly afflicted: |
| YLT | I have believed, for I speak, I — I have been afflicted greatly. |
| WEB | I believed, therefore I said, “I was greatly afflicted.” |
| BBE | I still had faith, though I said, I am in great trouble; |
Where they part company is הֶ֭אֱמַנְתִּי — see How Translations Differ.
The structure features a main clause followed by a causal conjunction and two subordinate clauses, illustrating the relationship between belief and expression.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
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 — Psalms 116:10
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 Psalmist's Declaration of Faithgenerated
Psalm 116:10 captures a moment of deep personal reflection where the psalmist acknowledges his faith in God amidst his afflictions. This verse follows a declaration of walking before the Lord in the land of the living, highlighting the connection between belief and expression in times of trouble. It emphasizes the psalmist's reliance on God, as he articulates his feelings of being greatly afflicted, a sentiment echoed in the broader context of the psalm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Corinthians 4:13 | And in keeping with what is written: “I believed, therefore I have spoken,” we who have the same spirit of faith also believe and therefore speak, |
| 2 | Hebrews 11:1 | Now faith is the assurance of what we hope for and the certainty of what we do not see. |
| 3 | Numbers 14:6–9 | Joshua son of Nun and Caleb son of Jephunneh, who were among those who had spied out the land, tore their clothes |
| 4 | Proverbs 21:28 | A lying witness will perish, but the man who listens to truth will speak forever. |
| 5 | 2 Peter 1:16–21 | For we did not follow cleverly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הֶ֭אֱמַנְתִּי, He.'e.man.tigenerated
The word הֶ֭אֱמַנְתִּי (He.'e.man.ti) is a perfect tense verb from the root אָמַן (aman), meaning to be faithful or trustworthy. It indicates a completed action in the first person singular, showing the psalmist's personal faith in God. This word conveys a sense of assurance and reliability, essential themes in the psalmist's relationship with God.
The use of the Hiphil form suggests the psalmist's active trust in God, as he has placed his faith in Him. This highlights the importance of belief as a precursor to verbal expression, as seen in the following clause where he declares his affliction.
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 verse consists of a main clause introduced by the verb הֶ֭אֱמַנְתִּי, I believed, followed by a subordinate clause indicating the reason for the declaration: אֲדַבֵּ֑ר, I said. The structure reveals a cause-and-effect relationship between the psalmist's faith and his spoken words.
The Hebrew word order emphasizes the psalmist's belief as the foundation for his expression of affliction, showcasing the connection between internal faith and external proclamation.
Septuagint Backgroundgenerated
In the Septuagint, הֶ֭אֱמַנְתִּי is rendered as ἐπίστευσα (episteusa), which also means 'I believed.' This choice maintains the core meaning of faith but may imply a broader sense of trust in God's promises.
The translation reflects a consistent understanding of the psalmist's faith, aligning with the Hebrew text while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
Psalm 116:10 expresses the psalmist's belief in God, which leads him to declare his affliction. Despite his troubles, he acknowledges his faith, showing a deep connection between trust and expression in times of distress.
Frequently Asked Questionsgenerated
The psalmist is affirming his faith in God, which motivates him to express his feelings of affliction.
He is acknowledging his suffering and distress, which he feels deeply.
His belief in God prompts him to speak openly about his struggles, illustrating the relationship between faith and expression.
This verse teaches that genuine faith can lead to honest expression, even in difficult times.
Reflection Questionsgenerated
- How can I express my faith in God during times of trouble?
- What are some ways I have experienced God's faithfulness in my life?
- How does acknowledging my struggles impact my relationship with God?
- In what ways can I encourage others to express their faith amidst their afflictions?
The early church on this verse — how the Fathers read it
Early Church Fathers quoted this psalm to discuss faith and expression. Their insights are presented here, illustrating the verse's significance in the context of belief.
And if we must also comment on the statement, “I said in my ecstasy, Everyone is a liar,” its meaning again is different. It is not at all like that of a person who is out of his senses and mentally deranged (God forbid),Early Church Fathers on Psalms 116 →
He further commanded them, “Going, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” I think that we must by faith grasp and understand each of these words and speak,Early Church Fathers on Psalms 116 →
You see, if there is faith in you, Christ is living in you. You heard the psalm: "I have believed, therefore have I spoken." It was impossible for him both to believe and remain dumb.Early Church Fathers on Psalms 116 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 116:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI believed, therefore have I spoken,.... Here the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, begin a new psalm, but without any foundation in the original; nor is it countenanced by
Read John Gill on Psalms 116 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI believed, therefore have I spoken: I was greatly afflicted: I believed, therefore have I spoken. As the former strophe was occupied with the deliverance, so this is taken up with the thanksgiving for it.
Read Robert Jamieson on Psalms 116 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI believed, to wit, God’ s promise of deliverance and of the kingdom made to me by Samuel, which I was confident he would perform in spite of discouragements and difficulties. Therefore have I spoken: so these words are translated, as by others, so by the apostle, . I have spoken; either, 1. What I have now said, ; or, 2. What I have uttered to others concerning God’ s promises made to me; which I was not ashamed nor afraid to publish when I had occasion, because I was fully persuaded that God would make them good. I was greatly afflicted; or, when I was, &c.; or, although I was, &c.; such particles being very frequently understood. The sense is, And this I did even in the midst of many and…
Read Matthew Poole on Psalms 116 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 116:10 I believed, therefore have I spoken: I was greatly afflicted:Ver. 10. I believed, therefore have I spoken] Fundamentum et fulcrum verae spei est fides viva. Hope is the daughter of faith, but such as is a staff to her aged mother; and will produce a bold and wise profession of the truth before men, as also earnest prayer to God. It is as the cork upon the net, though the lead on the one side sink it down, yet the cork on the other keeps it up. Some translate the words thus: "I believed when I said I am greatly afflicted: I believed when I said in my haste all men are liars." q.d. Though I have had my offs and my ons, though I have passed through several frames of heart and…
Read John Trapp on Psalms 116 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10, 11) I believed, therefore have I spoken.—This is the rendering of LXX. and Vulg., and it has become almost proverbial from St. Paul’s adaptation of it (2 Corinthians 4:13; see New Testament Commentary). And no doubt this is the sense of the words, though the particle khî has been taken in a wrong connection. Mr. Burgess has certainly given the true explanation of the use of this particle. It sometimes follows instead of preceding the verb affected by it. We must render, It is because I believed that I spoke (of God’s graciousness, &c.). What follows then comes in as an antithesis. I was in great trouble; I said in my pain, “All men are untrustworthy or deceitful” Or (LXX.), In an…
Read Charles John Ellicott on Psalms 116 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. I believed, therefore have I spoken] Distressed and afflicted as I was, I ever believed thy promises to be true; but I had great struggles to maintain my confidence; for my afflictions were great, oppressive, and of long standing. It is scarcely worth observing that the letters called heemantic by the Hebrew grammarians, and which are used in forming the derivatives from the roots, are taken from the first word in this verse, האמנתי heemanti, "I have believed;" as the prefixes in that language are found in the technical words משה וכלב Mosheh vecaleb, "Moses and Caleb;" and the formatives of the future are found in the word איתן eythan, "strength."
Read AdamClarke on Psalms 116 →CambridgeThe Cambridge Bible for Schools and Colleges10–14. Faith’s triumph must be followed by grateful thanksgiving.
Read Cambridge on Psalms 116 →Albert Barnes1798–1870Barnes' Notes on the BibleI believed, therefore have I spoken - This, in the Septuagint and Latin Vulgate, begins a new psalm, but without any good reason.
Read Albert Barnes on Psalms 116 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I believed, therefore I said, “I am greatly afflicted.”
I believed, therefore I said, “I was greatly afflicted.”
I believed, therefore I said, “I am greatly afflicted.”
I had faith when I said, “I am severely oppressed.”
Tyndale line
I believed, therefore have I spoken: I was greatly afflicted:
I believe, for I will speak: I was greatly afflicted:
I believe, for I will speak: I was greatly afflicted:
I believed, therefore have I spoken: I was greatly afflicted:
I beleeued, therefore did I speake: for I was sore troubled.
Strictly literal
I believed, therefore have I spoken. As for me, I was greatly afflicted.
I have believed, for I speak, I — I have been afflicted greatly.
I have believed, for I speak, || I have been greatly afflicted.
I believe, therefore will I speak: I was greatly afflicted;
I believed in him, even when I said, “I am greatly afflicted.”
Simplified
I trusted in you, so I told you, “I'm suffering terribly!”
I still had faith, though I said, I am in great trouble;
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, with all six words matched. The Dead Sea Scrolls show some restoration, but the core phrases align with the Masoretic Text, indicating a consistent transmission of this verse.
הֶ֭אֱמַנְתִּי כִּ֣י אֲדַבֵּ֑ר אֲ֝נִ֗י עָנִ֥יתִי מְאֹֽד׃
6 of the 6 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.
האמנתי [כיא] אדבר [אני] [עניתי] [מאוד]
nothing on the leather here — 2 partly restored, 4 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 Psalms 116:10
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)
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
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…
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
→ DUTY TO THE Job 6:14; 22:29; Isa 58:6,7,10; Mt 25:34-45; Lu 10:30-37; Php 2:1,2; 1Ti 5:10; Jas 5:13-15
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
Adv — AdvHAcmsa