Psalms 132:1 — Word Study
WLCזְכוֹר־ יְהוָ֥ה לְדָוִ֑ד אֵ֝ת כָּל־ עֻנּוֹתֽוֹ׃
BSAA songshîyr of ascentsmaʻălâh O LORDYᵉhôvâh [Yehovah] rememberzâkar [to recall, to mark] on behalfʼêth of DavidDâvid [the youngest son of Jesse, a king of Israel] allkôl [everything, the entirety of] the hardships he enduredʻânâh [afflictions, troubles, lowly states, suffered, was occupied with]
| Greek | English | Parsing |
|---|---|---|
| זְכוֹר־ | remember | Verb, Qal, imperative second person masculine singular |
| יְהוָ֥ה | O Yahweh | Noun proper |
| לְדָוִ֑ד | to David | Preposition, noun proper masculine |
| אֵ֝ת | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| עֻנּוֹתֽוֹ׃ | being afflicted he | Verb pual infinitive construct common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD, remember on behalf of David all the hardships he endured, |
| KJV | LORD, remember David, and all his afflictions: |
| ASV | Jehovah, remember for David All his affliction; |
| YLT | A Song of the Ascents. Remember, Jehovah, for David, all his afflictions. |
| WEB | Yahweh, remember David and all his affliction, |
| BBE | Lord, give thought to David, and to all his troubles; |
Where they part company is זְכוֹר — see How Translations Differ.
The structure is straightforward, with one main clause and two subordinate phrases that clarify the subject and object of the remembrance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשִׁיר
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 132:1
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 Plea for Remembrancegenerated
Psalms 132:1 expresses a heartfelt request for the LORD to remember the struggles faced by David. This verse is part of a larger reflection on David's dedication and the covenant relationship between God and His chosen king. The psalmist recalls David's commitment to the LORD, which sets the stage for the following verses that elaborate on David's vows and his deep devotion to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 120:1 | In my distress I cried to the LORD, and He answered me. |
| 2 | Psalm 121:1 | I lift up my eyes to the hills. From where does my help come? |
| 3 | Psalm 122:1 | I was glad when they said to me, “Let us go to the house of the LORD.” |
| 4 | Psalm 123:1 | I lift up my eyes to You, the One enthroned in heaven. |
| 5 | Psalm 124:1 | If the LORD had not been on our side— let Israel now declare— |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — זְכוֹר, ze.khor-generated
The verb זָכַר (zakar) means 'to remember' and is derived from a root implying recognition. It covers a range of meanings, including recalling thoughts and commemorating significant events. The imperative form here indicates a direct request to God, emphasizing the urgency and importance of remembering David's hardships.
This word is often used in contexts where God is called to remember His promises or covenants, highlighting the relational aspect of memory in the biblical narrative. The psalmist's plea is not just for remembrance but for action based on that remembrance.
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 main verb זְכוֹר governs the entire verse, functioning as a command directed at God. The structure is straightforward, with a noun phrase following the verb that specifies the subject of remembrance — David and his hardships.
The sentence is built around a single imperative, reflecting the urgency of the request. The word order emphasizes the relationship between God and David, centering on the act of remembrance.
Septuagint Backgroundgenerated
The Septuagint translates זְכוֹר as μνήσθητι (mnēsthēti), which also means 'to remember'. This choice indicates a direct correspondence in meaning, maintaining the focus on the act of divine remembrance.
The use of this Greek term in the Septuagint aligns closely with the Hebrew intent, emphasizing the significance of memory in the covenant relationship.
In plain words — the whole versegenerated
Psalms 132:1 is a request for the LORD to remember all the hardships that David faced. The psalmist highlights David's struggles and his faithfulness to God, setting a context for the divine response that follows in the psalm.
Frequently Asked Questionsgenerated
The psalmist asks God to remember all the hardships that David endured during his life.
David's hardships are significant as they reflect his dedication to God and the covenant relationship between God and David.
This verse connects to the broader biblical theme where remembrance is linked to God's faithfulness and His promises to His people.
Invoking the name of the LORD emphasizes the psalmist's reliance on God's power and faithfulness to act on behalf of David.
Reflection Questionsgenerated
- In what ways can I remember the hardships of others and support them in their struggles?
- How does recalling God's faithfulness in my life help me in times of difficulty?
- What can I learn from David's example of dedication and commitment to God?
- How can I apply the concept of divine remembrance in my daily life?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to discuss David's character and his relationship with God, highlighting the significance of David's meekness.
"Lord, remember David, and all his meekness" [Psalms 132:1]. David according to the truth of history was one man, king of Israel, son of Jesse.Early Church Fathers on Psalms 132 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 132:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLord, remember David, [and] all his afflictions. Which prayer might be put up by David on his own account, as Nehemiah does, Ne 13:22; and be considered as a petition to the Lord that he would
Read John Gill on Psalms 132 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLORD, remember David, and all his afflictions: Psalms 132:1-18.-David's zeal for building Yahweh's house is the plea that Yahweh should remember him and his race now in affliction (Psalms 132:1-5);
Read Robert Jamieson on Psalms 132 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 132 THE The penman of this Psalm was either, 1. David, when God had graciously declared his acceptance of David’ s desire to build a house for God. and his purpose of establishing the kingdom to David and his seed for ever: or, 2. Solomon, as may be gathered from the whole matter of the Psalm, which seems better to agree to him than to David; and particularly from , compared with ,42, where we have the same words with no great alteration. David in prayer commendeth unto God the care he had for the ark, ; with his prayer over it, . A rehearsal of God’ s oath and promises of the everlasting kingdom of Christ, . Remember David; either, 1. Thy covenant made with David; or rather, 2.…
Read Matthew Poole on Psalms 132 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 132:1 A Song of degrees. LORD, remember David, [and] all his afflictions:Ver. 1. Lord, remember David] Origen holdeth Solomon to have been penman of all these songs of degrees, as hath been before noted. But as that is not likely (see the titles of Psa 122:1; Psalms 124:1; Psalms 131:1), so divers interpreters conceive this to be his; because much of it is the same with that prayer he made at the dedication of the temple, 2 Chronicles 6:16; 2 Chronicles 6:14; 2 Chronicles 6:42. Here, then, he prayeth God to remember David, that is (not his merits and suffrages, as the monks would have it, but), the promises made unto him (for the which Solomon praised God as well as for the…
Read John Trapp on Psalms 132 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Afflictions.—The word so rendered is the infinitive plural of a verb, which in its first sense means to declare or tell. It is better to keep this meaning here, “Lord, remember David and all his declarations”.
Read Charles John Ellicott on Psalms 132 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXXXII The psalmist prays that God would remember his promises to David, 1. His purpose to bring the ark of the Lord into a place of rest, 2-5. Where it was found, and the prayer in removing it, 6-9. The promises made to David and his posterity, 10-12. God's choice of Zion for a habitation, and his promises to the people, 13-17. All their enemies shall be confounded, 18. NOTES ON PSALM CXXXII Some attribute this Psalm to David, but without sufficient ground; others, to Solomon, with more likelihood; and others, to some inspired author at the conclusion of the captivity, which is, perhaps, the most probable. It refers to the building of the second temple, and placing the ark of the…
Read AdamClarke on Psalms 132 →CambridgeThe Cambridge Bible for Schools and Colleges1–5. A prayer that Jehovah will remember David’s zeal in bringing the Ark to Jerusalem.
Read Cambridge on Psalms 132 →Albert Barnes1798–1870Barnes' Notes on the BibleLord, remember David - Call to remembrance his zeal, his labor, his trials in order that there might be a permanent place for thy worship.
Read Albert Barnes on Psalms 132 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
O LORD, remember on behalf of David all the hardships he endured,
Yahweh, remember David and all his affliction,
A song of ascents. O LORD, remember on behalf of David all the hardships he endured,
O Lord, for David’s sake remember all his strenuous effort,
Tyndale line
LORD, remember David, and all his afflictions:
Jehovah, remember for David All his affliction;
LORD, remember for David all his affliction;
A Song of degrees. LORD, remember David and all his afflictions;
A song of degrees. Lord, remember Dauid with all his affliction.
Strictly literal
Jehovah, remember for David all his affliction;
A Song of the Ascents. Remember, Jehovah, for David, all his afflictions.
A SONG OF THE ASCENTS. Remember, YHWH, for David, all his afflictions;
“A song of the degrees.” Remember, O Lord, unto David all his afflictions;
Yahweh, for David's sake call to mind all his afflictions.
From the Latin
Behold how good and how pleasant it is for brethren to dwell in unity.
Simplified
Lord, remember David, and all that he went through.
Lord, give thought to David, and to all his troubles;
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 on the wording of this verse, with all six words matched in the Hebrew text. The Septuagint's translation reflects the same themes without altering the essential meaning.
זְכוֹר־ יְהוָ֥ה לְדָוִ֑ד אֵ֝ת כָּל־ עֻנּוֹתֽוֹ׃
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.
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 132:1
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.
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
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
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
Prep | N-proper — Preposition · noun proper masculineHR/Npm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM — ParticleHTo
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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-Pual-Inf-a | Suff — Verb pual infinitive construct common · suffixHVPcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.