Psalms 30:1 — Word Study
WLCאֲרוֹמִמְךָ֣ יְ֭הוָה כִּ֣י דִלִּיתָ֑נִי וְלֹא־ שִׂמַּ֖חְתָּ אֹיְבַ֣י לִֽי׃
BSAA Psalmmizmôwr A songshîyr for the dedicationchănukkâh of the templebayith Of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| אֲרוֹמִמְךָ֣ | I will exalt you | Verb piel imperfect first person common singular, suffix |
| יְ֭הוָה | O Yahweh | Noun proper |
| כִּ֣י | for | Particle |
| דִלִּיתָ֑נִי | you have drawn up me | Verb piel perfect second person masculine singular, suffix |
| וְלֹא־ | and not | Conjunction, particle |
| שִׂמַּ֖חְתָּ | you have allowed to rejoice | Verb, Piel, perfect second person masculine singular |
| אֹיְבַ֣י | enemies my | Verb qal participle (active) masculine plural common, suffix |
| לִֽי׃ | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will exalt You, O LORD, for You have lifted me up and have not allowed my foes to rejoice over me. |
| KJV | I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me. |
| ASV | I will extol thee, O Jehovah; for thou hast raised me up, And hast not made my foes to rejoice over me. |
| YLT | A Psalm. — A song of the dedication of the house of David. I exalt Thee, O Jehovah, For Thou hast drawn me up, and hast not let mine enemies rejoice over me. |
| WEB | I will extol you, Yahweh, for you have raised me up, and have not made my foes to rejoice over me. |
| BBE | I will give you praise and honour, O Lord, because through you I have been lifted up; you have not given my haters cause to be glad over me. |
Translations agree on the essential meaning of the verse, using similar terms for the key Hebrew words.
The sentence consists of a main clause followed by two subordinate clauses, indicating the reason for the psalmist's exaltation and the negation of his enemies' joy.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH8055
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 30:1
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 Psalm of Thanksgivinggenerated
Psalms 30:1 expresses the psalmist's deep gratitude to the LORD for His deliverance. The psalm reflects a personal experience of being lifted from a dire situation, highlighting the relationship between the psalmist and God. This theme of divine rescue is common in the Psalms, where the faithful cry out to God in times of trouble and receive His help, as seen in verse 2 and verse 3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 24:25 | And there he built an altar to the LORD and offered burnt offerings and peace offerings. Then the LORD answered the prayers on behalf of the land, and the plague upon Israel was halted. |
| 2 | 1 Chronicles 21:6 | But Joab did not include Levi and Benjamin in the count, because the king’s command was detestable to him. |
| 3 | Deuteronomy 20:5 | Furthermore, the officers are to address the army, saying, “Has any man built a new house and not dedicated it? Let him return home, or he may die in battle and another man dedicate it. |
| 4 | 2 Samuel 5:11 | Now Hiram king of Tyre sent envoys to David, along with cedar logs, carpenters, and stonemasons, and they built a palace for David. |
| 5 | 2 Samuel 6:20 | As soon as David returned home to bless his own household, Saul’s daughter Michal came out to meet him. “How the king of Israel has distinguished himself today!” she said. “He has uncovered himself today in the sight of the maidservants of his subjects, like a vulgar person would do.” |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — אֲרוֹמִמְךָ, 'a.ro.mi.Khagenerated
The verb אֲרוֹמִמְךָ ('a.ro.mi.Kha) is a piel imperfect form, indicating an ongoing action of exalting or lifting up. It conveys both a physical and a metaphorical sense of elevation, suggesting not only a lifting up in praise but also a recognition of God's power to elevate the humble.
This word is derived from the root רוּם (ruwm), which encompasses the idea of being high or exalted. The psalmist's choice of this verb emphasizes his intention to publicly glorify God for His acts of salvation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses exalt for אֲרוֹמִמְךָ.
Sentence Structuregenerated
The main verb אֲרוֹמִמְךָ ('a.ro.mi.Kha) governs the sentence, expressing the psalmist's intention to exalt the LORD. It is followed by a causal clause introduced by כִּי (ki), explaining the reason for this exaltation: God's action of lifting him up.
The structure emphasizes the relationship between the psalmist's praise and God's past actions, creating a flow from declaration to justification.
Septuagint Backgroundgenerated
The Septuagint translates אֲרוֹמִמְךָ as ᾠδῆς, which indicates a focus on the act of singing or praising. This choice highlights the psalm's liturgical context, suggesting that the psalmist's exaltation of God is meant to be expressed in worship.
This translation reflects a broader understanding of praise that encompasses both verbal expression and the act of singing, aligning with the communal nature of psalms.
In plain words — the whole versegenerated
Psalms 30:1 expresses the psalmist's intention to praise the LORD for lifting him up from a difficult situation and preventing his enemies from celebrating his downfall. This verse is part of a larger psalm that emphasizes gratitude for God's deliverance.
Frequently Asked Questionsgenerated
The psalmist expresses his intention to publicly praise and glorify the LORD for His actions in lifting him from despair.
The mention of enemies highlights the context of distress from which God has delivered him, emphasizing the significance of God's help.
The verse illustrates a personal relationship where the psalmist acknowledges God's power and expresses gratitude for His intervention in his life.
This phrase signifies God's action of rescue and support, indicating that the psalmist has been saved from a dire situation.
Reflection Questionsgenerated
- In what ways have I experienced God's lifting hand in my life?
- How can I express my gratitude to God for His help during difficult times?
- What role do my enemies or challenges play in my understanding of God's deliverance?
- How can I incorporate praise into my daily life as a response to God's faithfulness?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced this psalm to illustrate God's deliverance. Augustine of Hippo quotes it to emphasize the theme of praise in response to God's saving actions.
It is then whole Christ who speaks. "I will exalt You, O Lord, for You have taken Me up" [Psalms 30:1]. I will praise Your high Majesty, O Lord, for You have taken Me up.Early Church Fathers on Psalms 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 30:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will extol thee, O Lord,.... Or "lift thee up on high" (k).
Read John Gill on Psalms 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me. The dedication of the house of David - namely, the site of the future temple which Solomon built.
Read Robert Jamieson on Psalms 30 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 30 A Psalm and Song; or, A Psalm of Song; i.e. either, 1. A Psalm to be sung with the voice to an instrument. Or, 2. A Psalm of joy and praise; for so this is. And this Hebrew word schir may be here taken not simply for a song, but for a joyful song, as it Isaiah 42:8 ,10. At the dedication of the house of David; either, 1. At the dedication of the temple, called the house, or that house, eminently and emphatically. So the Chaldee paraphrast and the Hebrew doctors understand it. And then the last words, of David, are to be joined with the first, a Psalm and Song. But this seems not probable, because the temple was not built by David, nor in his days, although he might prescribe a…
Read Matthew Poole on Psalms 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 30:1 « A Psalm [and] Song [at] the dedication of the house of David. » I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me.A Psalm and Song] i.e. A holy hymn, first framed in metre, then sung with men’ s voices. At the dedication of the house of David] Either when it was newly built, 2 Samuel 5:11, confer Deuteronomy 20:5 Nehemiah 12:27, saying, as he once, Iamque, meos dedo tibi, Princeps, iure Penates, Tu mihi ius dederas, posse vocare meos. God so loveth his people that their walls are ever in his sight, Isaiah 49:16; they should therefore have holiness to the Lord written upon them, Zechariah 14:20, sanctified they should be by the…
Read John Trapp on Psalms 30 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Thou hast lifted me up.—The Hebrew word seems to mean to dangle, and therefore may be used either of letting down or drawing up. The cognate noun means bucket It is used in Exodus 2:19, literally of drawing water from a well; in Proverbs 20:5, metaphorically of counsel. Here it is clearly metaphorical of restoration from sickness, and does not refer to the incident in Jeremiah’s life (Jeremiah 38:13), where quite a different word is used.
Read Charles John Ellicott on Psalms 30 →
AdamClarkeAdam Clarke's Commentary on the BiblePSALM XXX The psalmist returns thanks to God for deliverance from great danger, 1-3. He calls upon the saints to give thanks to God at the remembrance of his holiness, because of his readiness to save, 4, 5. He relates how his mind stood affected before this great trial and how soon an unexpected change took place, 6, 7; mentions how, and in what terms, he prayed for mercy, 8-10; shows how God heard and delivered him and the effect it had upon his mind, 11, 12. NOTES ON PSALM XXX This Psalm or song is said to have been made or used at the dedication of the house of David, or rather the dedication of a house or temple; for the word David refers not to הבית habbayith, the house, but to מזמור…
Read AdamClarke on Psalms 30 →
CambridgeThe Cambridge Bible for Schools and Colleges1–3. Thanksgiving for deliverance from death in answer to prayer.
Read Cambridge on Psalms 30 →
Albert Barnes1798–1870Barnes' Notes on the BibleI will extol thee - literally, “I will exalt thee;” that is, he would make God first and supreme in his thoughts and affections; he would do what he could to make Him known; he would elevate Him high in his praises.
Read Albert Barnes on Psalms 30 →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 will exalt You, O LORD, for You have lifted me up and have not allowed my foes to rejoice over me.
I will extol you, Yahweh, for you have raised me up, and have not made my foes to rejoice over me.
A Psalm. A song for the dedication of the temple. Of David. I will exalt You, O LORD, for You have lifted me up and have not allowed my foes to rejoice over me.
I will praise you, O Lord, for you lifted me up, and did not allow my enemies to gloat over me.
Tyndale line
I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me.
I will extol thee, O Jehovah; for thou hast raised me up, And hast not made my foes to rejoice over me.
I will extol thee, O LORD; for thou hast raised me up, and hast not made my foes to rejoice over me.
A Psalm and Song, at the dedication of the house of David. I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me.
A Psalme or song of the dedication of the house of David. I will magnifie thee, O Lord: for thou hast exalted mee, and hast not made my foe to reioyce ouer me.
Strictly literal
I will extol thee, Jehovah; for thou hast delivered me, and hast not made mine enemies to rejoice over me.
A Psalm. — A song of the dedication of the house of David. I exalt Thee, O Jehovah, For Thou hast drawn me up, and hast not let mine enemies rejoice over me.
A PSALM. A SONG OF THE DEDICATION OF THE HOUSE OF DAVID. I exalt You, O YHWH, || For You have drawn me up, || And have not let my enemies rejoice over me.
“A psalm, a song at the dedication of the temple, of David.” (30:2) I will extol thee, O Lord; for thou hast lifted me up, and hast not suffered my enemies to rejoice over me.
I will exalt you, Yahweh, for you have raised me up and have not allowed my enemies to rejoice over me.
From the Latin
Unto the end, a psalm for David, in an ecstasy.
Simplified
I want to tell everyone how good you are, Lord, for you saved me, and you didn't let my enemies triumph over me.
I will give you praise and honour, O Lord, because through you I have been lifted up; you have not given my haters cause to be glad over me.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show some correspondence, with four out of eight words matched. The Septuagint's word order and articles differ from the Hebrew, indicating a different syntactical approach while retaining the core message.
אֲרוֹמִמְךָ֣ יְ֭הוָה כִּ֣י דִלִּיתָ֑נִי וְלֹא־ שִׂמַּ֖חְתָּ אֹיְבַ֣י לִֽי׃
4 of the 8 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 30:1
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.
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
HVpi1cs/Sp2ms — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp2ms
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)
HNpt — Noun properHNpt
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word דָּלָה (dalah) primarily means to draw or lift up, especially in the context of drawing water. It is a primitive root that conveys the idea of letting down a bucket to retrieve water, but can also figuratively mean to deliver or draw out. The entries suggest a focus on both literal and figurative uses of the term.
דָּלָה vb. draw (water)
Qal draw
Pi. thou hast drawn me up
base
H1802 דָּלָה draw (water)
1802 dalah daw-law'
a primitive root (compare 1809); properly, to dangle, i.e. to
let down a bucket (for drawing out water); figuratively, to
deliver:--draw (out), X enough, lift up.
see HEBREW for 01809
דָּלָה (da.lah) — to draw (up/out).
1) to draw, dangle
1a) (Qal)
1a1) to draw
1a2) drawing advice (fig.)
1b) (Piel) to draw up
HVpp2ms/Sp1bs — Verb piel perfect second person masculine singular · suffixHVpp2ms/Sp1bs
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
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
HVpp2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
HVqrmpc/Sp1bs — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
