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Psalms 130:4 — Word Study

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WLCכִּֽי־ עִמְּךָ֥ הַסְּלִיחָ֑ה לְ֝מַ֗עַן תִּוָּרֵֽא׃

BSAButkîy with Youʻim [together, in the presence of] there is forgivenessçᵉlîychâh [exists, abides, merciful pardon, act of forgiving] so thatmaʻan [because of, for the purpose of] You may be fearedyârêʼ [are, will be, revered, stood in awe of]

Word
Listen & take awayPsalms 130
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 4 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ti.va.Re') — no per-word recordings of the Hebrew exist to link to.
Take it away
Psalms 130:4quick helps
In a sentenceThe psalmist expresses that forgiveness is found in God, leading to reverence.
Who is speakingThe psalmist, speaking directly to God.
Where we areThe context is a prayerful reflection on God's mercy.
The hard wordתִּוָּרֵֽא
Take awayForgiveness is essential for reverence towards God.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbיָרֵא The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 130:4

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — A Reflection on Forgiveness and Reverencegenerated

3If You, O LORD, kept track of iniquities, then who, O Lord, could stand?
4But with You there is forgiveness, so that You may be feared.
5I wait for the LORD; my soul does wait, and in His word I put my hope.
6My soul waits for the Lord more than watchmen wait for the morning— more than watchmen wait for the morning.

Psalm 130:4 is part of a penitential psalm where the psalmist acknowledges human sinfulness and the need for God's mercy. The surrounding verses emphasize the relationship between God's forgiveness and the appropriate response of reverence and awe. This psalm reflects a deep understanding of God's character as both just and merciful, as seen in the preceding verse that highlights the impossibility of standing before God without His forgiveness.


Cross References

ReferenceText (BSB)
1Psalm 25:11For the sake of Your name, O LORD, forgive my iniquity, for it is great.
2Psalm 86:5For You, O Lord, are kind and forgiving, rich in loving devotion to all who call on You.
3Psalm 103:2–3Bless the LORD, O my soul, and do not forget all His kind deeds—
4Exodus 34:5–7And the LORD descended in a cloud, stood with him there, and proclaimed His name, the LORD.
5Isaiah 1:18“Come now, let us reason together,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are as red as crimson, they will become like wool.

The Key Word הַסְּלִיחָה, ha.se.li.Chahgenerated

The word סְלִיחָה (selichah) refers to the act of forgiveness, derived from the root סָלַח (salach), which means to pardon. This term emphasizes the merciful aspect of God's nature, indicating that forgiveness is not just an action but a state of being that exists with God.

In this verse, the parsing indicates that סְלִיחָה is a feminine singular noun, suggesting that forgiveness is a singular, unified concept that abides with God, making it accessible to those who seek it.


How Translations Differ — measured against the Berean Standard Biblegenerated

All translations agree that the verse conveys the idea that forgiveness is found with God, leading to a sense of reverence.


Sentence Structuregenerated

The finite verb תִּוָּרֵֽא (ti.va.Re') governs the main clause, indicating the purpose of the forgiveness mentioned. The structure is built around the relationship between God's forgiveness and the resulting reverence from humanity.

The sentence's order places emphasis on the forgiveness as a precursor to the fear of God, illustrating a cause-and-effect relationship that flows naturally in Hebrew syntax.


Septuagint Backgroundgenerated

In the Septuagint, the Hebrew word הַסְּלִיחָה is rendered as ἱλασμός (hilasmos), which also conveys the idea of atonement or propitiation. This choice emphasizes the theological depth of forgiveness as not only a pardon but also a means of reconciliation with God.

The Greek translation reflects a similar understanding of the relationship between forgiveness and reverence, suggesting that the act of being forgiven leads to a deeper respect for the divine.


In plain words — the whole versegenerated

Psalm 130:4 tells us that with God, there is forgiveness, which allows us to stand in awe of Him. This verse emphasizes the connection between receiving mercy from God and responding with reverence.


Frequently Asked Questionsgenerated

What does it mean that there is forgiveness with God?

It means that God offers mercy and pardon for sins, allowing individuals to be reconciled with Him.

How does forgiveness lead to fear of God?

Forgiveness leads to a deeper respect and awe for God's holiness and mercy, recognizing His power to pardon.

What is the significance of the phrase 'so that you may be feared'?

This phrase indicates that the purpose of God's forgiveness is to inspire reverence and honor towards Him.

How can we experience God's forgiveness?

We can experience God's forgiveness through repentance and seeking His mercy, as highlighted in the psalm.


Reflection Questionsgenerated

  1. In what ways have I experienced God's forgiveness in my life?
  2. How does understanding God's mercy influence my reverence for Him?
  3. What steps can I take to cultivate a deeper sense of awe in my relationship with God?
  4. How can I share the message of God's forgiveness with others?

The early church on this verse — how the Fathers read it

Augustine of Hippo references this verse to discuss the hope found in God's forgiveness, emphasizing its importance in understanding divine mercy.

Augustine of HippoExposition on Psalms 130 354–430
But wherefore is there hope? "For there is propitiation with You" [Psalms 130:4].
Early Church Fathers on Psalms 130 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Psalms 130:4 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

But [there is] forgiveness with thee,.... And with God only; not with angels, nor any of the sons of men; and which flows from his grace and mercy, through the blood of his Son.

Read John Gill on Psalms 130 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

But there is forgiveness with thee, that thou mayest be feared. But - rather, in the usual sense of the Hebrew [ kiy (H3588)], "FOR" (see note, Psalms 130:3, for the ellipsis), which requires for, not but, to follow here.

Read Robert Jamieson on Psalms 130 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

There is forgiveness with thee; thou art able and ready to forgive repenting sinners. That thou mayest be feared; not with a slavish, but with a child-like fear and reverence. This grace and mercy of thine is the foundation of all religion and worship of thee in the world, without which men would desperately proceed on in their impious courses without any thought of repentance.

Read Matthew Poole on Psalms 130 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Psalms 130:4 But [there is] forgiveness with thee, that thou mayest be feared.Ver. 4. But there is forgiveness with thee] This holds head above water, that we have to do with a forgiving God, Nehemiah 9:31; none like him for that, Micah 7:18; for he doth it naturally, Exodus 34:6; abundantly, Isaiah 55:7; constantly, as here; there is (still is) forgiveness and propitiation with God: so John 1:27, the Lamb of God doth take away the sins of the world; it is a perpetual act, and should be as a perpetual picture in our hearts. That thou mayest be feared] i.e. Sought unto and served. It is a speech like that, Psalms 65:2, "O thou that hearest prayer, unto thee shall all flesh come." If there…

Read John Trapp on Psalms 130 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(4) But.—Rather, for, marking an ellipse easily supplied. Israel’s sense of Jehovah’s readiness to forgive was too deep to need expression, it was understood; “Thou wilt not mark, &c, for . . .” Forgiveness.—The article in the original may be more than that common with abstract nouns. “The forgiveness we need.” That thou mayest be feared.—Either that the forgiven ones may become more profoundly religious, or perhaps, rather, that the manifestation of Divine mercy to Israel may strike fear in the heathen.

Read Charles John Ellicott on Psalms 130 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 4. But there is forgiveness with thee] Thou canst forgive; mercy belongs to thee, as well as judgment. The doctrine here is the doctrine of St. John: "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." "Hear, O heavens, and give ear, O earth; for the Lord hath spoken!" Jesus has died for our sins; therefore God can be just, and yet the justifier of him who believeth in Jesus.

Read AdamClarke on Psalms 130 →
CambridgeThe Cambridge Bible for Schools and Colleges

4. But there is forgiveness with thee] The Heb. conjunction, which literally means for (so P.B.V.), gives the reason for the truth implied in the preceding verse: ‘Thou dost not remember iniquities, for with thee is forgiveness’; and so it may be rendered But or Nay but. The word for forgiveness occurs again only in Nehemiah 9:17; Daniel 9:9 (in plur.): the adj. forgiving in Psalms 86:5. Cp. 1 John 2:1-2. that thou mayest be feared] God forgives in order that men may fear Him. Man might dread a stern unforgiving God, but he could not fear Him with that devout reverence which is the animating spirit of Old Testament religion (Deuteronomy 5:29), and which still finds its place in the New…

Read Cambridge on Psalms 130 →
Albert Barnes1798–1870Barnes' Notes on the Bible

But there is forgiveness with thee - The Septuagint renders this ἱλασμός hilasmos, propitiation, reconciliation; the Latin Vulgate “propitiatio,” propitiation.

Read Albert Barnes on Psalms 130 →

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

BSBBerean Standard Bible2020

But with You there is forgiveness, so that You may be feared.

WEBWorld English Bible2000

But there is forgiveness with you, therefore you are feared.

MSBMajority Standard Bible2022

But with You there is forgiveness, so that You may be feared.

NETBNew English Translation2006

But you are willing to forgive, so that you might be honored.

Tyndale line

KJVKing James Version1611

But there is forgiveness with thee, that thou mayest be feared.

ASVAmerican Standard Version1901

But there is forgiveness with thee, That thou mayest be feared.

RVARevised Version, American1894

But there is forgiveness with thee, that thou mayest be feared.

NWBWebster's Bible1833

But there is forgiveness with thee, that thou mayest be feared.

GNVGeneva Bible1599

But mercie is with thee, that thou mayest be feared.

Strictly literal

DBYDarby Translation1890

But there is forgiveness with thee, that thou mayest be feared.

YLTYoung's Literal Translation1862

But with Thee [is] forgiveness, that Thou mayest be feared.

LSVLiteral Standard Version2020

But forgiveness [is] with You, that You may be feared.

ILTInterlinear Literal Translation2000

But with thee there is forgiveness, in order that thou mayest be feared.

ULBUnlocked Literal Bible2017

But there is forgiveness with you, that you may be revered.

Simplified

FBVFree Bible Version2020

But you are forgiving so that we might respect you.

BBEBible in Basic English1949

But there is forgiveness with you, so that you may be feared.

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.

כִּֽי(dm)clauseclauseprepositional phrase · predicateעִמְּ[is].withךָ֥younoun phrase · subjectהַ(the)סְּלִיחָ֑הforgivenessclauseלְ֝מַ֗עַןso.thatclauseverbתִּוָּרֵֽאyou.may.be.feared

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text reads כִּֽי־ עִמְּךָ֥ הַסְּלִיחָ֑ה לְ֝מַ֗עַן תִּוָּרֵֽא׃, while the Septuagint matches four out of five words, indicating a strong correspondence in meaning. The Dead Sea Scrolls show some variation, with certain words restored by editors, but the core message remains consistent across witnesses.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

כִּֽי־ עִמְּךָ֥ הַסְּלִיחָ֑ה לְ֝מַ֗עַן תִּוָּרֵֽא׃

Septuagintthe Greek the translators chose, word by word
כִּֽי־ὅτιעִמְּךָ֥σοὶהַסְּלִיחָ֑הἱλασμόςלְ֝מַ֗עַןἕνεκεν

4 of the 5 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.

Dead Sea Scrolls — 4Q87a copy a thousand years older than the Leningrad Codex

[כי] [עמ׳כה] [הסליחה] [למען] [תורא]

nothing on the leather here — 5 supplied entire by an editor.

Dead Sea Scrolls — 11Q5a copy a thousand years older than the Leningrad Codex

כי עמ׳כה הסליחה [למען] [תורא]

3 words on the leather — 2 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.

Psalms 130:4כִּיforforכִּיעִם[is] with y[is] with youעִםסְלִיחָהforgivenessforgivenessסְלִיחָהמַ֫עַןso thatso thatמַ֫עַןיָרֵאyou may be you may be fearיָרֵאעָמַםto darkento darkenעָמַםסָלַחto forgiveto forgiveסָלַחעוּןto dwellto dwellעוּןיָדַעto knowto knowיָדַעשָׁכַבto lie dowto lie down: laשָׁכַבקָבַרto buryto buryקָבַרכִּיforforכִּיאָרַךְto prolongto prolongאָרַךְיָטַבbe goodbe goodיָטַבחָתַתto to be dto to be dismayחָתַתאַלnotnotאַל
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Psalms 130:4

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.

for [is] with you forgiveness so that you may be feared
כִּֽי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
for [is] with you forgiveness so that you may be feared
עִמְּךָ֥'i.me.Kha [is] with you H5973 Preposition · suffix
1,052× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means with or together, like when God is with his people in Exodus 33:14-15. It's used to describe accompaniment or association, and can also mean against or beside. The word is used to convey a sense of relationship or proximity between people or things.
Amplified meaning
together, in the presence of
Tyndale gloss
with
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

עִם prep. with

of fellowship and companionship

of aid

Of actions done jointly with another

If the common action be of the nature of a contest or combat, with in the sense of against

Of dealing with a person, or of the relation in which one stands with, or towards, another

Of a common lot together with the wicked

Of equality or resemblance generally aid

Of time, as long as

Of a locality, close to, beside

Of persons, עִם is spec.

in the house or family or service of

In possession of

In the custody or care of

Beside = except

With = friendly with

Idiom. of a thought or purpose present with one

Metaph. together with = in spite of, notwithstanding

base

מֵעִם 72 from with or beside

base

Brown-Driver-Briggs glosses

H5973a עִם with . of fellowship and companionship

. Of a locality, close to, beside

. Of persons, עִם is spec. . in the house or family or service of

. In possession of

. In the custody or care of

. Beside = except

. With = friendly with

. Idiom. of a thought or purpose present with one

. Metaph. together with = in spite of, notwithstanding

H5973b מֵעִם from with, beside

Strong's Hebrew Dictionary

5973 `im eem

from 6004; adverb or preposition, with (i.e. in conjunction

with), in varied applications; specifically, equally with;

often with prepositional prefix (and then usually

unrepresented in English):--accompanying, against, and, as (X

long as), before, beside, by (reason of), for all, from

(among, between), in, like, more than, of, (un-)to,

with(-al).

see HEBREW for 06004

Translators Brief Hebrew Lexicon

עִם (im) — with.

1) with

1a) with

1b) against

1c) toward

1d) as long as

מֵעִם (me.im) — from with.

1a) beside, except

1b) in spite of

Morphologythe parsing behind the code
Berean parsing
Prep | Suff — Preposition · suffix
HR/Sp2ms
for [is] with you forgiveness so that you may be feared
הַסְּלִיחָ֑הha.se.li.Chah forgiveness H5547 Particle · noun common feminine singular absolute
3× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This term refers to the act of forgiveness, such as when God pardons humanity's sins, as seen in Psalm 130:4. It represents a release from guilt or punishment.
Amplified meaning
exists, abides, merciful pardon, act of forgiving
Tyndale gloss
forgiveness
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

סְלִיחָה (selichah) means forgiveness or pardon, derived from the root word סָלַח (salach). The entries consistently emphasize its meaning related to forgiveness, with no significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

סְלִיחָה n.f. forgiveness

base

Brown-Driver-Briggs glosses

H5547 סְלִיחָה

Strong's Hebrew Dictionary

5547 cliychah sel-ee-khaw'

from 5545; pardon:--forgiveness, pardon.

see HEBREW for 05545

Translators Brief Hebrew Lexicon

סְלִיחָה (se.li.chah) — forgiveness.

forgiveness

Morphologythe parsing behind the code
Berean parsing
Art | N-fs — Particle · noun common feminine singular absolute
HTd/Ncfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for-giv'-nes (kaphar, nasa', calach; apoluein charizesthai, aphesis paresis):

1. Etymology

2. Pagan and Jewish Ideas

3. The Teaching of Christ

4. Conditions of Forgiveness

5. The Offended Party

6. Divine and Human Forgiveness

7. Forgiveness and Justification

8. Old Testament Teaching

9. Limitations of Forgiveness

10. Christ's Power to Forgive Sins

11. The Need of an Atonement

12. The New Testament Doctrine of Atonement

1. Etymology:

Of the seven words, three Hebrew and four Greek, which are used to express the idea of forgiveness, the last two occur in this sense only once each. Apoluein (Lu 6:37) is used because of the analogy of sin to debt, and denotes the release from it. It has the meaning "forgiveness" in 2 Macc 12:45 also, in which passage the word for sin is expressed. In Ro 3:25 Paul…

Nave's Topical Bible

→ OF ENEMIES Ex 23:4,5; Pr 19:11; 24:17,29; 25:21,22; Ec 7:21; Mt 5:7,39-41,43-48; 6:12,14,15; 18:21-35; Mr 11:25,26; Lu 6:27-37; 11:4; 17:3,4; Ro 12:14,17,19-21; 1Co 4:12,13; Eph 4:32; Col 3:13; Phm 1:10-18; 1Pe 3:9

See ENEMY

→ INSTANCES OF

Thompson Chain Reference topics

(1) Divine Promised

Le 5:10; Ps 103:3; 130:4; Eze 18:22; Mt 6:14; Mr 3:28; Ac 5:31

Ac 13:38; 26:18; Eph 1:7; Jas 5:15; 1Jo 1:9

--SEE Pardoned Promised, SALVATION

Restoration (1), RESTORATION

Repentance (1), PENITENCE

Promises to the Penitent, PROMISES, DIVINE

(2) Human, Enjoined

The company it keepswords that stand beside it more often than chance
for [is] with you forgiveness so that you may be feared
לְ֝מַ֗עַןle.Ma.'an so that H4616 Particle
272× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means because of something or for a specific purpose. It is used to explain why something happens or is done. In the Bible, it is used to describe God's intentions or purposes.
Amplified meaning
because of, for the purpose of
Tyndale gloss
because
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.

Brown-Driver-Briggs Hebrew Lexicon (full)

[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that

base

Brown-Driver-Briggs glosses

H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that

Strong's Hebrew Dictionary

4616 ma`an mah'-an

from 6030; properly, heed, i.e. purpose; used only

adverbially, on account of (as a motive or an aim),

teleologically, in order that:--because of, to the end

(intent) that, for (to,... 's sake), + lest, that, to.

see HEBREW for 06030

Translators Brief Hebrew Lexicon

מַ֫עַן (ma.an) — because.

1) purpose, intent prep

1a) for the sake of

1b) in view of, on account of

1c) for the purpose of, to the intent that, in order to conj

1d) to the end that

Morphologythe parsing behind the code
Berean parsing
Prep — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…

Easton's Bible Dictionary

So

(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.

Smith's Bible Dictionary

"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).

American Tract Society Bible Dictionary

King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.

So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…

for [is] with you forgiveness so that you may be feared
תִּוָּרֵֽא׃ti.va.Re' you may be feared H3372 Verb · Niphal · jussive second person masculine singular
315× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to fear or revere, and is used to describe being afraid or standing in awe of something, like God's power. It appears in the Bible to convey a sense of respect or reverence. In the KJV, it's translated as 'affright' or 'reverence'.
Amplified meaning
are, will be, revered, stood in awe of
Tyndale gloss
to fear
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָרֵא vb. fear

Qal

fear, be afraid

stand in awe of

fear, reverence, honour

Niph.

be fearful, dreadful

cause astonishment and awe

inspire reverence, godly fear, and awe

Piel. make afraid, terrify

base

Brown-Driver-Briggs glosses

H3372 יָרֵא fear .. fear, be afraid

. stand in awe of

. fear, reverence, honour

. . be fearful, dreadful

. cause astonishment and awe

. inspire reverence, godly fear, and awe

. make afraid, terrify

Strong's Hebrew Dictionary

3372 yare' yaw-ray'

a primitive root; to fear; morally, to revere; caus. to

frighten:--affright, be (make) afraid, dread(-ful), (put in)

fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,

terrible (act, -ness, thing).

Translators Brief Hebrew Lexicon

יָרֵא (ya.re) — to fear.

: frightening(DANGER)

1) to fear, revere, be afraid

1a) (Qal)

1a1) to fear, be afraid

1a2) to stand in awe of, be awed

1a3) to fear, reverence, honour, respect

1b) (Niphal)

1b1) to be fearful, be dreadful, be feared

1b2) to cause astonishment and awe, be held in awe

1b3) to inspire reverence or godly fear or awe

1c) (Piel) to make afraid, terrify

2) (TWOT) to shoot, pour

יָרֵא (ya.re) — to fear: revere.

: awesome(god)

1) to fear, revere, be afraid

1a) (Qal)

1a1) to fear, be afraid

1a2) to stand in awe of, be awed

1a3) to fear, reverence, honour, respect

1b) (Niphal)

1b1) to be fearful, be dreadful, be feared

1b2) to cause astonishment and awe, be held in awe

1b3) to inspire reverence or godly fear or awe

1c) (Piel) to make afraid, terrify

2) (TWOT) to shoot, pour

Also means: ya.re (יָרֵא ": frightening" H3372)

Morphologythe parsing behind the code
Berean parsing
V-Niphal-Imperf-2ms — Verb · Niphal · jussive second person masculine singular
HVNj2ms
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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