Psalms 26:4 — Word Study
WLCלֹא־ יָ֭שַׁבְתִּי עִם־ מְתֵי־ שָׁ֑וְא וְעִ֥ם נַ֝עֲלָמִ֗ים לֹ֣א אָבֽוֹא׃
BSAI do notlôʼ [never, under no circumstances] sityâshab■ [dwell, remain] withʻim deceitfulshâvᵉʼ [false, dishonest] menmath [grown men, individuals] norlôʼ keep companybôwʼ▸ [associate, gather] withʻim hypocritesʻâlam [dissemblers, pretenders]
| Greek | English | Parsing |
|---|---|---|
| לֹא־ | not | Particle |
| יָ֭שַׁבְתִּי | I sit | Verb, Qal, perfect first person common singular |
| עִם־ | with | Preposition |
| מְתֵי־ | men of | Noun common, masculine plural construct |
| שָׁ֑וְא | falsehood | Noun common, masculine singular absolute |
| וְעִ֥ם | and with | Conjunction, preposition |
| נַ֝עֲלָמִ֗ים | [those who] conceal themselves | Verb, Niphal, participle (active) masculine plural |
| לֹ֣א | not | Particle |
| אָבֽוֹא׃ | I go | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I do not sit with deceitful men, nor keep company with hypocrites. |
| KJV | I have not sat with vain persons, neither will I go in with dissemblers. |
| ASV | I have not sat with men of falsehood; Neither will I go in with dissemblers. |
| YLT | I have not sat with vain men, And with dissemblers I enter not. |
| WEB | I have not sat with deceitful men, neither will I go in with hypocrites. |
| BBE | I have not taken my seat with foolish persons, and I do not go with false men. |
Where they part company is in the phrase וְעִם — see How Translations Differ.
The sentence is structured around two main actions, each negated, emphasizing the psalmist's refusal to associate with deceit.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשַׁב
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 26:4
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 Declaration of Integritygenerated
Psalm 26:4 expresses the psalmist's determination to avoid the company of deceitful and hypocritical individuals. This declaration is part of a larger reflection on the importance of walking in truth and maintaining integrity, as seen in the surrounding verses. The psalmist contrasts his own commitment to God's truth with the behavior of those who engage in falsehood and deceit, reinforcing a theme found throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 1:1 | Blessed is the man who does not walk in the counsel of the wicked, or set foot on the path of sinners, or sit in the seat of mockers. |
| 2 | Psalm 119:63–115 | I am a friend to all who fear You, and to those who keep Your precepts. |
| 3 | Proverbs 9:6 | Leave your folly behind, and you will live; walk in the way of understanding.” |
| 4 | Proverbs 12:11 | The one who works his land will have plenty of food, but whoever chases fantasies lacks judgment. |
| 5 | Proverbs 13:20 | He who walks with the wise will become wise, but the companion of fools will be destroyed. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יָשַׁב, Ya.shav.tigenerated
The verb יָשַׁב (yashab) means to sit, dwell, or remain. It conveys the idea of establishing oneself in a place or situation, which in this context emphasizes the psalmist's refusal to dwell among deceitful individuals.
The parsing as a perfect first person common singular indicates a completed action in the past, highlighting the psalmist's firm decision regarding his associations.
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 יָשַׁב governs the first clause, indicating the psalmist's refusal to sit with deceitful men. The second clause introduces another verb, אָבֽוֹא, which is linked by the conjunction וְ (and), indicating a parallel action.
The structure emphasizes the psalmist's strong stance against both deceit and hypocrisy, with the negative particle לֹא framing his decisions.
Septuagint Backgroundgenerated
The Septuagint translates יָשַׁב as ἐκάθισα (I sat), indicating a direct correspondence in meaning. This choice reinforces the psalmist's active decision to avoid deceitful company.
The term שָׁוְא is rendered as ματαιότητος (vanity), which carries a similar connotation of emptiness and falsehood, aligning with the psalmist's condemnation of deceit.
In plain words — the whole versegenerated
Psalm 26:4 shows the psalmist's commitment to integrity by stating he does not associate with deceitful men or hypocrites. This reflects his desire to walk in truth and avoid falsehood.
Frequently Asked Questionsgenerated
Deceitful men refer to those who engage in dishonest behavior, lacking integrity and truthfulness.
Avoiding hypocrites is crucial for maintaining one's integrity and aligning with those who share a commitment to truth.
This verse reinforces the theme of integrity by contrasting the psalmist's commitment to truth with the behavior of those who engage in falsehood.
We can learn the importance of choosing our associations wisely and the value of maintaining integrity in our relationships.
Reflection Questionsgenerated
- In what ways can I ensure that my associations reflect my values and commitment to truth?
- How do I respond when I encounter deceitful behavior in others?
- What steps can I take to cultivate integrity in my own life?
- How can I support others in their pursuit of truth and integrity?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse to illustrate the importance of integrity and the rejection of falsehood in the life of the believer.
"I have not sat with the council of vanity" [Psalms 26:4]. I have not chosen to give my heart to them who endeavour to provide, what is impossible,Early Church Fathers on Psalms 26 →
Now he lists the things that he has accomplished through the Lord’s kindness; such kindness is the basis of his claim that he was pleasing to God.Early Church Fathers on Psalms 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 26:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have not sat with vain persons,.... Or "men of vanity" (t); who are full of it; who are addicted to the vanities of the world; who pursue the riches, honours, pleasures, and profits of it; which is
Read John Gill on Psalms 26 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have not sat with vain persons, neither will I go in with dissemblers. Vain persons - i:e., deceitful persons. He who keeps before his eyes the "truth" of God (Psalms 26:3) cannot have pleasure in untruth.
Read Robert Jamieson on Psalms 26 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have not sat, i.e. chosen or used to converse with them; for sitting is a posture of ease and of continuance. I have been so far from an approbation or imitation of their wicked courses, (wherewith mine enemies reproach me,) that I have avoided even their company; and if accidentally I came into it, yet I would not abide in it. With vain persons, i.e. with liars, or false and deceitful persons, as the next clause explains it. And vanity is very frequently put for falsehood or lying. Neither will I go in; into their company, or with design to join in their counsels or courses, as the same word is used, . And conversation is oft expressed by going out and coming in. With dissemblers, Heb.…
Read Matthew Poole on Psalms 26 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 26:4 I have not sat with vain persons, neither will I go in with dissemblers.Ver. 4. I have not sat with vain persons] Who are void of God’ s holy fear, but filled with all unrighteousness, wickedness, covetousness, maliciousness, &c., Romans 1:29. Courtiers are such for most part, and David never delighted in such company, to sit with them, especially when they were acting mischief; which while Cromwell did at the condemnation of Lambert, martyr, and Sir John Cheek at other such like meetings, they were cast upon no small snares and inconveniences. See Jeremiah 15:17. Neither will I go in with dissemblers] Heb. close workers of iniquity, secret and sly sirs, such as hide themselves…
Read John Trapp on Psalms 26 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. I have not sat with vain persons] מתי שוא methey shav, men of lies, dissemblers, backbiters, &c. Neither will I go in with dissemblers] נעלמים naalamim, the hidden ones, the dark designers, the secret plotters and conspirators in the state.
Read AdamClarke on Psalms 26 →
CambridgeThe Cambridge Bible for Schools and Colleges4–7. The proof of his integrity in his conduct in the past, and his purpose for the future.
Read Cambridge on Psalms 26 →
Albert Barnes1798–1870Barnes' Notes on the BibleI have not sat with vain persons - That is, I have not been found among them; I have not made them my companions. See the notes at Psalms 1:1. The word “vain” here is in contrast with those who are sincere and true.
Read Albert Barnes on Psalms 26 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Hitherto David has based his prayer upon his relation to God; in Psalms 26:4-5 he pleads his discreet and pure associations with men. Vain persons— Literally, mortals of vanity, or emptiness.
Read Daniel Denison Whedon on Psalms 26 →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
I do not sit with deceitful men, nor keep company with hypocrites.
I have not sat with deceitful men, neither will I go in with hypocrites.
I do not sit with deceitful men, nor keep company with hypocrites.
I do not associate with deceitful men, or consort with those who are dishonest.
Tyndale line
I have not sat with vain persons, neither will I go in with dissemblers.
I have not sat with men of falsehood; Neither will I go in with dissemblers.
I have not sat with vain persons; neither will I go in with dissemblers.
I have not sat with vain persons, neither will I go in with dissemblers.
I haue not hanted with vaine persons, neither kept companie with the dissemblers.
Strictly literal
I have not sat with vain persons, neither have I gone in with dissemblers;
I have not sat with vain men, And with dissemblers I enter not.
I have not sat with vain men, || And I do not enter with pretenders.
I have not sat with men of falsehood, and with dissemblers will I not enter [in communion].
I do not associate with deceitful people, nor do I mingle with dishonest people.
From the Latin
One thing I have asked of the Lord, this will I seek after; that I may dwell in the house of the Lord all the days of my life. That I may see the delight of the Lord, and may visit his temple.
Simplified
I don't join in with liars and I don't associate with hypocrites.
I have not taken my seat with foolish persons, and I do not go with false men.
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 in the wording of this verse, with a word-by-word correspondence that shows consistency in the translation of key terms.
לֹא־ יָ֭שַׁבְתִּי עִם־ מְתֵי־ שָׁ֑וְא וְעִ֥ם נַ֝עֲלָמִ֗ים לֹ֣א אָבֽוֹא׃
9 of the 9 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 26:4
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.
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)
Part — ParticleHTn
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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.
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
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
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
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
Prep — PrepositionHR
מַת (mat) refers to a male or man, often used in both prose and poetry. The term emphasizes adult males and can imply a group of men, sometimes with less focus on gender. It is derived from a related word, but its usage is primarily in the plural form.
[מַת] n.m. male, man
males, men
usu. less emphasis on sex
elsewhere only poet.
base
H4962 [מַת] male, man
4962 math math
from the same as 4970; properly, an adult (as of full
length); by implication, a man (only in the plural):--+ few,
X friends, men, persons, X small.
see HEBREW for 04970
מַת (mat) — man.
1) male, man
1a) males, men
1b) few men (in prose)
1b1) less emphasis on sex
1c) men (poetic)
1c1) less emphasis on sex
N-mp — Noun common · masculine plural constructHNcmpc
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…
The Hebrew word שָׁוְא (*shav*) means emptiness or vanity. It conveys ideas of falsehood, worthlessness, and deception, both in a literal sense and in terms of moral or spiritual emptiness. The lexicons highlight its use in describing empty speech or conduct that is devoid of value.
שָׁוְא n.[m.] emptiness, vanity
base
H7723 שָׁוְא emptiness, vanity
7723 shav' shawv
or shav {shav}; from the same as 7722 in the sense of
desolating; evil (as destructive), literally (ruin) or morally
(especially guile); figuratively idolatry (as false,
subjective), uselessness (as deceptive, objective; also
adverbially, in vain):--false(-ly), lie, lying, vain, vanity.
see HEBREW for 07722
שָׁוְא (shav) — vanity: false.
: false
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Also means: shav (שָׁוְא ": vain" H7723H)
שָׁוְא (shav) — vanity: vain.
: vain/empty/worthless
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
N-ms — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
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.
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
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
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
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
Conj | Prep — Conjunction · prepositionHC/R
עָלַם (alam) is a Hebrew verb meaning to conceal or hide. It covers various forms, including being hidden, hiding oneself, and the act of concealing something. The entries indicate its use in different grammatical stems, such as Qal, Niphal, Hiphil, and Hithpael, which express nuances of secrecy and concealment.
[עָלַם] vb. conceal
Qal as subst. our secret, i.e. hidden sin
Niph. be concealed
Hiph. conceal, hide
Hithp. and thou hide thyself completely from them (utterly neglect to aid)
base
H5956 [עָלַם] conceal
5956 `alam aw-lam'
a primitive root; to veil from sight, i.e. conceal (literally
or figuratively):--X any ways, blind, dissembler, hide
(self), secret (thing).
עָלַם (a.lam) — to conceal.
1) to conceal, hide, be hidden, be concealed, be secret
1a) (Qal) secret (participle)
1b) (Niphal)
1b1) to be concealed
1b2) concealed, dissembler (participle)
1c) (Hiphil) to conceal, hide
1d) (Hithpael) to hide oneself
V-Niphal — Verb · Niphal · participle (active) masculine pluralHVNrmpa
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)
Part — ParticleHTn
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
