Psalms 116:16 — Word Study
WLCאָֽנָּ֣ה יְהוָה֮ כִּֽי־ אֲנִ֪י עַ֫בְדֶּ֥ךָ אֲֽנִי־ עַ֭בְדְּךָ בֶּן־ אֲמָתֶ֑ךָ פִּ֝תַּ֗חְתָּ לְמוֹסֵרָֽי׃
BSATrulyʼânnâʼ O LORDYᵉhôvâh [Yehovah, The covenant Name of God] I [am]ʼănîy Your servantʻebed [faithful] Iʼănîy am Your servantʻebed the sonbên [descendant, offspring] of Your maidservantʼâmâh [female slave, handmaid] You have brokenpâthach■ [loosed, opened] my bondsmôwçêr [restraining, chains, fetters]
| Greek | English | Parsing |
|---|---|---|
| אָֽנָּ֣ה | I beg you | Particle |
| יְהוָה֮ | O Yahweh | Noun proper |
| כִּֽי־ | for | Particle |
| אֲנִ֪י | I | Pronoun |
| עַ֫בְדֶּ֥ךָ | [am] servant your | Noun common masculine singular construct, suffix |
| אֲֽנִי־ | I | Pronoun |
| עַ֭בְדְּךָ | [am] servant your | Noun common masculine singular construct, suffix |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| אֲמָתֶ֑ךָ | maidservant your | Noun common feminine singular construct, suffix |
| פִּ֝תַּ֗חְתָּ | you have loosened | Verb, Piel, perfect second person masculine singular |
| לְמוֹסֵרָֽי׃ | fetters my | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Truly, O LORD, I am Your servant; I am Your servant, the son of Your maidservant; You have broken my bonds. |
| KJV | O LORD, truly I am thy servant; I am thy servant, and the son of thine handmaid: thou hast loosed my bonds. |
| ASV | O Jehovah, truly I am thy servant: I am thy servant, the son of thy handmaid; Thou hast loosed my bonds. |
| YLT | Cause [it] to come, O Jehovah, for I [am] Thy servant. I [am] Thy servant, son of Thy handmaid, Thou hast opened my bonds. |
| WEB | Yahweh, truly I am your servant. I am your servant, the son of your servant girl. You have freed me from my chains. |
| BBE | O Lord, truly I am your servant; I am your servant, the son of her who is your servant; by you have my cords been broken. |
Where they part company is פִּ֝תַּ֗חְתָּ — see How Translations Differ.
The structure emphasizes the psalmist's identity and the action of God in breaking bonds.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbפָּתַח
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 116:16
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 Expression of Servitude and Deliverancegenerated
Psalm 116:16 expresses the psalmist's acknowledgment of his role as a servant of the LORD. He identifies himself as the son of God's maidservant, highlighting a lineage of servitude and humility. This verse follows a declaration of the value of the death of the saints in Psalm 116:15 and precedes an offering of thanksgiving in Psalm 116:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 86:16 | Turn to me and have mercy; grant Your strength to Your servant; save the son of Your maidservant. |
| 2 | Psalm 119:125 | I am Your servant; give me understanding, that I may know Your testimonies. |
| 3 | Psalm 143:12 | And in Your loving devotion, cut off my enemies. Destroy all who afflict me, for I am Your servant. |
| 4 | John 12:26 | If anyone serves Me, he must follow Me; and where I am, My servant will be as well. If anyone serves Me, the Father will honor him. |
| 5 | Acts 27:23 | For just last night an angel of God, whose I am and whom I serve, stood beside me |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — עַ֫בְדֶּ֥ךָ, 'av.De.khagenerated
The word עֶ֫בֶד (ebed) means 'servant' or 'slave' and signifies a person in a position of service, often to God or a master. It reflects loyalty and dedication, indicating that the psalmist sees himself as committed to fulfilling God's will.
In this verse, the psalmist emphasizes his identity as a servant, which is reinforced by the repetition of the phrase 'I am Your servant.' This repetition underscores his commitment and the personal relationship he has with God.
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 contains multiple clauses, with the finite verb פִּ֝תַּ֗חְתָּ (you have loosened) serving as the main action. The structure emphasizes the psalmist's identity as a servant and the acknowledgment of God's deliverance.
The repetition of אֲנִי (I) reinforces the psalmist's personal declaration, while the noun phrases provide clarity on his relationship to God and his lineage.
Septuagint Backgroundgenerated
The Septuagint translates עַ֫בְדֶּ֥ךָ as σός, indicating a direct equivalence to the Greek term for 'servant.' This shows a consistent understanding of the psalmist's role in both the Hebrew and Greek texts.
The choice of διέρρηχας for פִּ֝תַּ֗חְתָּ suggests a broader interpretation of the act of breaking bonds, implying a complete liberation rather than merely opening.
In plain words — the whole versegenerated
Psalm 116:16 expresses the psalmist's declaration of being a servant of the LORD and acknowledges that God has freed him from his bonds. This verse highlights the relationship between the psalmist and God, emphasizing servitude and gratitude.
Frequently Asked Questionsgenerated
Being a servant of the LORD means dedicating oneself to God's service, fulfilling His will, and living in accordance with His commandments.
The psalmist emphasizes his lineage to show humility and to acknowledge a heritage of servitude to God, reflecting a deep commitment to God's service.
The breaking of bonds signifies liberation from restraints, whether physical, emotional, or spiritual, highlighting God's power to deliver.
We can apply the concept of servitude by serving others, fulfilling our responsibilities, and dedicating our lives to God's purpose.
Reflection Questionsgenerated
- In what ways can I demonstrate my servitude to God in my daily life?
- How does understanding my identity as a servant of God change my perspective on challenges?
- What are some bonds in my life that I need God to break?
- How can I express gratitude to God for His deliverance?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss themes of servitude and divine deliverance, highlighting its significance in understanding the nature of Christ's servitude.
When we read this, we correctly understand that Solomon was a natural and genuine son and do not consider him a servant just because we hear him so called.Early Church Fathers on Psalms 116 →
But now I am returning and running back to my original Lord, and I acknowledge my enslavement of old. You have broken through my bonds [Psalms 115.7].Early Church Fathers on Psalms 116 →
Learn, then, what this means: “He took on himself the form of a servant.” It means that Christ took on himself all the perfections of humanity in their completeness and obedience in its completeness.Early Church Fathers on Psalms 116 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 116:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord, truly I [am] thy servant, I [am] thy servant,.... Not merely by creation, and as obliged by providential favours; but by the grace of God, which made him a willing one: and he was so, not
Read John Gill on Psalms 116 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO LORD, truly I am thy servant; I am thy servant, and the son of thine handmaid: thou hast loosed my bonds.
Read Robert Jamieson on Psalms 116 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI am thy servant: this is either, 1. An argument used in prayer, It becometh thee to protect and save thy own servants, as every good master doth; or rather, 2. A thankful acknowledgment of his great obligations to God, whereby he was in duty bound to be the Lord’ s faithful and perpetual servant. For this suits best with the context. The son of thine handmaid; either, 1. The son of a mother who was devoted and did devote me to thy service. Or, 2. Like one born in thy house of one of thy servants, and so thine by a most strict and double obligation. Thou hast loosed my bonds; thou hast rescued me from mine enemies, whose captive and vassal I was, and therefore hast a just right and title to…
Read Matthew Poole on Psalms 116 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 116:16 O LORD, truly I [am] thy servant; I [am] thy servant, [and] the son of thine handmaid: thou hast loosed my bonds.Ver. 16. O Lord, truly I am thy servant; I am thy servant] Euge, O Iehovah, &c., by a real and a heavenly compliment; thus he insinuateth, and, therefore, promiseth praise to God, Psalms 116:17, and safety to himself, according to that, Psalms 119:94, "I am thine, save me." And the son of thine handmaid] That is, of Ruth, say the Rabbis; or rather of his immediate mother, a good woman, and haply better than his father, Quia religiosior patre (Genebrard); as Manoah’ s wife had a stronger faith than himself; and Priscilla is named before her husband Aquila. And the…
Read John Trapp on Psalms 116 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Thy servant, and the son of Thine handmaid.—Comp. Psalms 86:16. Not only himself but his family were in the covenant, and, as very commonly in the East, the mother is selected for mention instead of the father.
Read Charles John Ellicott on Psalms 116 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. I am thy servant] Thou hast preserved me alive. I live with, for, and to THEE. I am thy willing domestic, the son of thine handmaid - like one born in thy house of a woman already thy property. I am a servant, son of thy servant, made free by thy kindness; but, refusing to go out, I have had my ear bored to thy door-post, and am to continue by free choice in thy house for ever. He alludes here to the case of the servant who, in the year of jubilee being entitled to his liberty, refused to leave his master's house; and suffered his ear to be bored to the door-post, as a proof that by his own consent he agreed to continue in his master's house for ever.
Read AdamClarke on Psalms 116 →CambridgeThe Cambridge Bible for Schools and Colleges16. Lit. I beseech thee, Jehovah, for I am thy servant. The precative interjection would naturally be followed by an imperative, as in Psalms 116:4 b, hear me, or the like; but the Psalmist breaks off into thanksgiving. thy servant, [omit and] the son of thy handmaid] So Psalms 86:16. ‘The son of thy handmaid’ is a synonym for ‘thy servant,’ but denoting a closer relationship, for servants ‘born in the house’ (Genesis 14:14) were the most trusted dependents. Cp. ‘of the household of God,’ Ephesians 2:19. It is hardly, as Delitzsch thinks, an allusion to the piety of the Psalmist’s mother. loosed my bonds] He had been like a prisoner condemned to death, Psalms 116:3. Cp. Psalms 107:10…
Read Cambridge on Psalms 116 →Albert Barnes1798–1870Barnes' Notes on the BibleO Lord, truly I am thy servant - In view of thy mercy in delivering me from death, I feel the obligation to give myself to thee.
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
Truly, O LORD, I am Your servant; I am Your servant, the son of Your maidservant; You have broken my bonds.
Yahweh, truly I am your servant. I am your servant, the son of your servant girl. You have freed me from my chains.
Truly, O LORD, I am Your servant; I am Your servant, the son of Your maidservant; You have broken my bonds.
Yes, Lord! I am indeed your servant; I am your lowest slave. You saved me from death.
Tyndale line
O LORD, truly I am thy servant; I am thy servant, and the son of thine handmaid: thou hast loosed my bonds.
O Jehovah, truly I am thy servant: I am thy servant, the son of thy handmaid; Thou hast loosed my bonds.
O LORD, truly I am thy servant: I am thy servant, the son of thine handmaid; thou hast loosed my bonds.
O LORD, truly I am thy servant; I am thy servant, the son of thy handmaid: thou hast loosed my bonds.
Beholde, Lord: for I am thy seruant, I am thy seruant, and the sonne of thine handmaide: thou hast broken my bondes.
Strictly literal
Yea, Jehovah! for I am thy servant; I am thy servant, the son of thy handmaid: thou hast loosed my bonds.
Cause [it] to come, O Jehovah, for I [am] Thy servant. I [am] Thy servant, son of Thy handmaid, Thou hast opened my bonds.
Ah, now, O YHWH, for I [am] Your servant; I [am] Your servant, son of Your handmaid; You have opened my bonds.
O Lord, truly am I thy servant, I am thy servant,—the son of thy handmaid: thou hast loosened my fetters.
Yahweh, indeed, I am your servant; I am your servant, the son of your servant woman; you have taken away my bonds.
Simplified
Lord, I really am your slave, serving you as my mother served you before me, yet you have set me free.
O Lord, truly I am your servant; I am your servant, the son of her who is your servant; by you have my cords been broken.
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 show agreement in the core message of the verse, with 10 of the 11 words matched. The Septuagint's word order differs, but the essential meaning remains intact.
אָֽנָּ֣ה יְהוָה֮ כִּֽי־ אֲנִ֪י עַ֫בְדֶּ֥ךָ אֲֽנִי־ עַ֭בְדְּךָ בֶּן־ אֲמָתֶ֑ךָ פִּ֝תַּ֗חְתָּ לְמוֹסֵרָֽי׃
10 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 116:16
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.
אָֽנָּ֫א (anna) is an interjection used as a strong expression of entreaty, meaning 'oh now!' or 'I beseech you.' It often precedes an imperative verb. The word appears to be a contraction from other Hebrew roots, but its primary function is to convey urgency in requests.
אָֽנָּ֫א interj. a strong part. of entreaty, ah, now! I (or we) beseech thee! oft. sq. an imper.
base
H577 אָֽנָּ֫א a strong part. of entreaty, ah, now! I (or we) beseech thee! oft. sq. an imper.
577 'anna' awn-naw'
or mannah {awn-naw'}; apparent contracted from 160 and 4994;
oh now!:--I (me) beseech (pray) thee, O.
see HEBREW for 0160
see HEBREW for 04994
אָֽנָּ֫א (an.na) — Please!.
ah now! I/we beseech you, oh now!, pray now! (participle of entreaty usually followed by the imperative verb)
Part — ParticleHTj
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
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)
HTc — 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…
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
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָמָה (amah) refers to a maid or handmaid, often indicating a female servant or slave. The term can also imply humility in certain contexts. It is derived from a primitive root and is consistently used to denote a female in servitude.
אָמָה n.f. maid, handmaid
lit. maidservant
fig. in address
base
H519 אָמָה maid, handmaid
519 'amah aw-maw'
apparently a primitive word; a maid-servant or female
slave:--(hand-)bondmaid(-woman), maid(-servant).
אָמָה (a.mah) — maidservant.
1) maid-servant, female slave, maid, handmaid, concubine
1a) of humility (fig.)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Piel-Perf-2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
מוֹסֵר (mowcer) refers to a 'band' or 'bond' and is associated with the concept of restraint or chastisement. It is derived from a root meaning to bind or restrain. The term appears in various contexts, including poetic usage, but the entries do not provide specific Old Testament references.
[מוֹסֵר] n.m. band, bond, poet. & late
base
H4147 מוֹסֵר band, bond, poet. & late
4147 mowcer mo-sare'
also (in plural) feminine mowcerah {mo-say-raw'}; or mocrah
{mo-ser-aw'}; from 3256; properly, chastisement, i.e. (by
implication) a halter; figuratively, restraint:--band, bond.
see HEBREW for 03256
מוֹסֵר (mo.ser) — bond.
band, bond
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs