Psalms 22:24 — Word Study
WLCכִּ֤י לֹֽא־ בָזָ֨ה וְלֹ֪א שִׁקַּ֡ץ עֱנ֬וּת עָנִ֗י וְלֹא־ הִסְתִּ֣יר פָּנָ֣יו מִמֶּ֑נּוּ וּֽבְשַׁוְּע֖וֹ אֵלָ֣יו שָׁמֵֽעַ׃
BSAfrom himmin
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| לֹֽא־ | not | Particle |
| בָזָ֨ה | he has despised | Verb, Qal, perfect third person masculine singular |
| וְלֹ֪א | and not | Conjunction, particle |
| שִׁקַּ֡ץ | he has detested | Verb, Piel, perfect third person masculine singular |
| עֱנ֬וּת | [the] affliction of | Noun common, feminine singular construct |
| עָנִ֗י | an afflicted [person] | |
| וְלֹא־ | and not | Conjunction, particle |
| הִסְתִּ֣יר | he has hidden | Verb, Hiphil, perfect third person masculine singular |
| פָּנָ֣יו | face his | Noun common masculine plural construct, suffix |
| מִמֶּ֑נּוּ | from him | Preposition, suffix |
| וּֽבְשַׁוְּע֖וֹ | and when cried for help he | Conjunction, preposition, verb piel infinitive construct common |
| אֵלָ֣יו | to him | Preposition, suffix |
| שָׁמֵֽעַ׃ | he heard | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For He has not despised or detested the torment of the afflicted. He has not hidden His face from him, but has attended to his cry for help. |
| KJV | For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. |
| ASV | For he hath not despised nor abhorred the affliction of the afflicted; Neither hath he hid his face from him; But when he cried unto him, he heard. |
| YLT | For He hath not despised, nor abominated, The affliction of the afflicted, Nor hath He hidden His face from him, And in his crying unto Him He heareth. |
| WEB | For he has not despised nor abhorred the affliction of the afflicted, neither has he hidden his face from him; but when he cried to him, he heard. |
| BBE | For he has not been unmoved by the pain of him who is troubled; or kept his face covered from him; but he has given an answer to his cry. |
All translations agree on the meaning of the verbs used in this verse.
The verse is structured with a main clause followed by several subordinate clauses, emphasizing God's actions in relation to the afflicted.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָלַל
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 22:24
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 Psalm of Lamentgenerated
Psalm 22:24 expresses the psalmist's assurance that God does not disregard the suffering of the afflicted. The psalm speaks to the deep connection between human suffering and divine attentiveness, emphasizing that God is present and responsive to those in distress. This theme resonates throughout the psalm, which reflects both anguish and hope, as the psalmist recalls God's faithfulness in times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:6 | But I am a worm and not a man, scorned by men and despised by the people. |
| 2 | Psalm 35:10 | All my bones will exclaim, “Who is like You, O LORD, who delivers the afflicted from the aggressor, the poor and needy from the robber?” |
| 3 | Psalm 69:29–34 | But I am in pain and distress; let Your salvation protect me, O God. |
| 4 | Isaiah 50:6–9 | I offered My back to those who struck Me, and My cheeks to those who tore out My beard. I did not hide My face from scorn and spittle. |
| 5 | Luke 23:46 | Then Jesus called out in a loud voice, “Father, into Your hands I commit My Spirit.” And when He had said this, He breathed His last. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — בָזָ֨ה, va.Zahgenerated
The verb בָזָה (bazah) means to despise or hold in contempt. It is a perfect tense verb indicating a completed action in the past, specifically that God has not looked down upon the affliction of the afflicted. The use of this verb highlights the seriousness of the psalmist's plea and God's rejection of disdain towards those who suffer.
In this context, the verb emphasizes God's compassionate nature, contrasting human tendencies to overlook or scorn the suffering of others. The psalmist reassures the afflicted that their pain is not ignored by 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 consists of multiple clauses, with the finite verbs בָזָה and שִׁקַּץ serving as the main actions. The structure emphasizes God's non-neglect of the afflicted, with each clause reinforcing the theme of divine attentiveness.
The word order places emphasis on the actions of God, particularly the negation of disdain, which is crucial to understanding the psalmist's message of hope.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb בָזָה is rendered as αἰνέσατε (a form of praise), which suggests a nuanced interpretation that may emphasize God's honor rather than contempt. This choice indicates a shift in focus from disdain to recognition of the afflicted's plight.
The translation choice reflects the translators' understanding of God's relationship with the suffering, emphasizing His attentiveness rather than rejection.
In plain words — the whole versegenerated
Psalm 22:24 assures us that God does not despise or ignore the suffering of those who are afflicted. Instead, He is attentive to their cries for help, showing His compassion and care for those in distress.
Frequently Asked Questionsgenerated
It means that God values the suffering of those in pain and does not turn away from their struggles, offering them His attention and support.
This verse reflects a common theme in the Psalms where the psalmists express their anguish while also affirming God's faithfulness and attentiveness in times of trouble.
Not hiding His face signifies God's willingness to engage with and respond to the cries of the afflicted, contrasting with human experiences of abandonment.
We can find comfort in knowing that God hears our cries for help and cares deeply for our suffering, encouraging us to bring our struggles to Him in prayer.
Reflection Questionsgenerated
- In what ways have I experienced God's attentiveness during my own times of suffering?
- How can I better support those who are afflicted in my community, reflecting God's compassion?
- What does it mean for me to cry out to God in my moments of need?
- How can I encourage others to trust in God's presence during their struggles?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to illustrate God's compassion for the afflicted, as seen in the works of Augustine and Bede.
"Let all the seed of Israel fear Him." Let all who have been born to a new life, and restored to the vision of God "fear Him." "Since He has not despised,Early Church Fathers on Psalms 22 →
He does not reject or scorn the prayer of the poor when we entreat him for what he himself loves, but he graciously hears;Early Church Fathers on Psalms 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 22:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor he hath not despised nor abhorred the affliction of the afflicted,.... That is, Christ, who was afflicted by men, both by their tongues, and by their hands; by devils, by the temptations of Satan
Read John Gill on Psalms 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
Read Robert Jamieson on Psalms 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe hath not despised: I was despised by the people, , but not by God. Nor abhorred, i.e. he did not turn away his face from it, as men do from things which they abhor, but looked upon it with compassion. Neither hath he hid his face from him, to wit, for ever; for he did so for a time; but now, saith he, he hath lift up upon me the light of his countenance.
Read Matthew Poole on Psalms 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 22:24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.Ver. 24. For he hath not despised nor abhorred the affliction] Vel responsionem, id est orationem, quae est responsio linguae, Proverbs 16:1. With men a poor man’ s tale cannot be heard; and the answer given to such cuts off half the petition, as the echo doth the voice; but here it is otherwise. "I know thy poverty," saith Christ to one of the seven Churches; "but" (that is nothing) "thou art rich." God thinks not the worse of his suppliants for their meanness, but the better rather.
Read John Trapp on Psalms 22 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23, 24) These verses contain the substance of the poet’s joyful announcement.
Read Charles John Ellicott on Psalms 22 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. For he hath not despised] It is his property to help and save the poor and the humble; and he rejects not the sighings of a contrite heart. Perhaps it may mean, Though ye have despised me in my humiliation, yet God has graciously received me in the character of a sufferer on account of sin; as by that humiliation unto death the great atonement was made for the sin of the world.
Read AdamClarke on Psalms 22 →
CambridgeThe Cambridge Bible for Schools and Colleges24. For he hath not despised as men do (Psalms 22:6) nor abhorred as something loathsome and abominable (Isaiah 49:7, though the word here is even stronger) the affliction of the afflicted. Cp. Psalms 69:33. The ‘servant of Jehovah’ (Isaiah 53:4; Isaiah 53:7) and Zion’s future king (Zechariah 9:9) are both described as ‘afflicted.’ See note on Psalms 9:12. hid his face] In anger (Psalms 10:11, Psalms 13:1); or abhorrence (Isaiah 53:3, R.V.).
Read Cambridge on Psalms 22 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor he hath not despised nor abhorred the affliction of the afflicted - This expresses the belief that his prayer had been heard.
Read Albert Barnes on Psalms 22 →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
For He has not despised or detested the torment of the afflicted. He has not hidden His face from him, but has attended to his cry for help.
For he has not despised nor abhorred the affliction of the afflicted, neither has he hidden his face from him; but when he cried to him, he heard.
For He has not despised or detested the torment of the afflicted. He has not hidden His face from him, but has attended to his cry for help.
For he did not despise or detest the suffering of the oppressed; he did not ignore him; when he cried out to him, he responded.
Tyndale line
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
For he hath not despised nor abhorred the affliction of the afflicted; Neither hath he hid his face from him; But when he cried unto him, he heard.
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried to him, he heard.
For he hath not despised nor abhorred ye affliction of the poore: neither hath he hid his face from him, but when he called vnto him, he heard.
Strictly literal
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him: but when he cried unto him, he heard.
For He hath not despised, nor abominated, The affliction of the afflicted, Nor hath He hidden His face from him, And in his crying unto Him He heareth.
For He has not despised, nor detested, || The affliction of the afflicted, || Nor has He hidden His face from Him, || And in His crying to Him He hears.
(22:25) For he hath not despised nor abhorred the affliction of the poor; neither hath he hidden his face from him; but when he cried unto him, he heard.
For he has not despised or abhorred the suffering of the afflicted one; Yahweh has not hidden his face from him; when the afflicted one cried to him, he heard.
Simplified
For he has not ridiculed or scorned the suffering of the poor; he has not turned away from them, he has listened to their cries for help.
For he has not been unmoved by the pain of him who is troubled; or kept his face covered from him; but he has given an answer to his cry.
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 largely agree in their wording, with 12 of the 14 words matched. This indicates a consistent tradition in the transmission of this verse, affirming the psalmist's message of God's attentiveness to the afflicted.
כִּ֤י לֹֽא־ בָזָ֨ה וְלֹ֪א שִׁקַּ֡ץ עֱנ֬וּת עָנִ֗י וְלֹא־ הִסְתִּ֣יר פָּנָ֣יו מִמֶּ֑נּוּ וּֽבְשַׁוְּע֖וֹ אֵלָ֣יו שָׁמֵֽעַ׃
12 of the 14 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 22:24
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
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…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
בָזָה (bazah) is a Hebrew verb meaning to despise or hold in contempt. It can be used in different forms: Qal for direct action, Niphal for being despised, and Hiphil for causing someone to despise. The entries emphasize a sense of disdain and worthlessness associated with the term.
בָזָה vb. despise
Qal despise, regard with contempt
Niph.
despised
vile, worthless
despicable, contemptible
Hiph. so as to cause to despise their lords
base
H959 בָזָה despise
959 bazah baw-zaw'
a primitive root; to disesteem:--despise, disdain,
contemn(-ptible), + think to scorn, vile person.
בָּזָה (ba.zah) — to despise.
1) to despise, hold in contempt, disdain
1a) (Qal) to despise, regard with contempt
1b) (Niphal)
1b1) to be despised
1b2) to be despicable
1b3) to be vile, worthless
1c) (Hiphil) to cause to despise
Also means: ba.zoh (בָּזֹה "to despise" H0960)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
שִׁקֵּץ (shaqats) is a verb meaning to detest or make detestable. It is derived from a primitive root that conveys the idea of being filthy or loathsome. The word covers meanings related to abomination and pollution, emphasizing a strong aversion. It appears in contexts where something is considered utterly abhorrent.
[שִׁקֵּץ] vb. Pi. denom. detest, make detestable
base
H8262 שִׁקֵּץ vb. Pi. denom. detest, make detestable
8262 shaqats shaw-kats'
a primitive root; to be filthy, i.e. (intensively) to loathe,
pollute:--abhor, make abominable, have in abomination,
detest, X utterly.
שִׁקֵּץ (sha.qats) — to detest.
1) (Piel) to detest, make abominable, count filthy, make detestable
1a) to detest
1b) to make detestable
HVpp3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
The Hebrew word עֱנוּת (*enuwth*) means 'affliction.' It is derived from the root עָנָה (*anah*), which also relates to affliction. The term is used in contexts such as Psalm 22:25, emphasizing the state of suffering or distress.
עֱנוּת n.f. affliction;—ψ 22:25
ref
H6039 עֱנוּת affliction
6039 `enuwth en-ooth'
from 6031; affliction:--affliction.
see HEBREW for 06031
עֱנוּת (e.nut) — affliction.
affliction
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
HAamsa — HAamsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
HVhp3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
hid'-'n: The translation of Taman, "to hide," "to bury" (Job 3:16); of tsaphan "to conceal," "store up" (Job 15:20, "The number of years is hidden to the oppressor," the Revised Version (British and American) "even the number of years that are laid up for the oppressor," margin "and years that are numbered are laid up"; Job 24:1, "Why, seeing times are not hidden from the Almighty," the Revised Version (British and American) "Why are times not laid up by the Almighty?" margin as the King James Version with "Why is it?" prefixed; Ps 83:3, "They consulted (the Revised Version (British and American) "consult") against thy hidden ones"); of matspunim (from tsaphan), "hidden…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp3ms
שָׁוַע (shava`) is a Hebrew verb meaning to cry out, particularly for help. It is a primitive root that conveys the idea of calling for freedom from trouble, used in a causative and reflexive sense. The entries consistently indicate its use in the Piel form to express a loud cry or shout.
[שָׁוַע] vb. Pi. cry out for help
base
H7768 שָׁוַע pi. cry out for help
7768 shava` shaw-vah'
a primitive root; properly, to be free; but used only
causatively and reflexively, to halloo (for help, i.e. freedom
from some trouble):--cry (aloud, out), shout.
שָׁוַע (sha.va) — to cry.
(Piel) to cry out (for help), shout
HC/R/Vpcc/Sp3ms — Conjunction · preposition · verb piel infinitive construct common · suffixHC/R/Vpcc/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.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
