Psalms 31:14 — Word Study
WLCוַאֲנִ֤י׀ עָלֶ֣יךָ בָטַ֣חְתִּי יְהוָ֑ה אָ֝מַ֗רְתִּי אֱלֹהַ֥י אָֽתָּה׃
BSAin Youʻal
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֤י׀ | and I | Conjunction, pronoun |
| עָלֶ֣יךָ | on you | Preposition, suffix |
| בָטַ֣חְתִּי | I rely | Verb, Qal, perfect first person common singular |
| יְהוָ֑ה | O Yahweh | Noun proper |
| אָ֝מַ֗רְתִּי | I say | Verb, Qal, perfect first person common singular |
| אֱלֹהַ֥י | [are] God my | Noun common masculine plural construct, suffix |
| אָֽתָּה׃ | you | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I trust in You, O LORD; I say, “You are my God.” |
| KJV | But I trusted in thee, O LORD: I said, Thou art my God. |
| ASV | But I trusted in thee, O Jehovah: I said, Thou art my God. |
| YLT | And I on Thee — I have trusted, O Jehovah, I have said, 'Thou [art] my God.' |
| WEB | But I trust in you, Yahweh. I said, “You are my God.” |
| BBE | But I had faith in you, O Lord; I said, You are my God. |
Where they part company is יְהוָ֑ה — see How Translations Differ.
The sentence has a main clause followed by a prepositional phrase and another main clause, emphasizing the psalmist's declaration of trust and identity of God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁמַע
verbמָגוֹר
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 31:14
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 Trustgenerated
Psalm 31:14 is part of a plea for help where the psalmist contrasts the slander he faces with his unwavering faith in the Lord. This verse encapsulates a declaration of trust in God amidst turmoil, highlighting a personal relationship with Him as the psalmist affirms, "You are my God." The surrounding verses illustrate a deep reliance on God's protection and deliverance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 16:1–2 | Preserve me, O God, for in You I take refuge. |
| 2 | Psalm 18:2 | The LORD is my rock, my fortress, and my deliverer. My God is my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold. |
| 3 | Psalm 22:1–2 | My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning? |
| 4 | Psalm 43:5 | Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him, my Savior and my God. |
| 5 | Psalm 56:3–4 | When I am afraid, I put my trust in You. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — בָטַחְתִּי, va.Tach.tigenerated
The verb בָּטַח (batach) means to trust or have confidence. It conveys a sense of security, suggesting that the psalmist places his faith entirely in God, especially in times of trouble. The perfect tense indicates a completed action, emphasizing the psalmist's established trust in God.
This word is often used in contexts where individuals express reliance on God for safety and guidance, as seen in other psalms. The psalmist's declaration shows a personal commitment to God, reinforcing the relationship between the believer and the divine.
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 בָטַחְתִּי (va.Tach.ti, I trust) governs the entire declaration, with the subject אֲנִי (aniy, I) preceding it for emphasis. The structure emphasizes the psalmist's personal commitment to God.
Following the main clause, the phrase עָלֶ֣יךָ ('a.Lei.kha, on You) serves to specify the object of trust, while the subsequent clause אָ֝מַ֗רְתִּי ('a.Mar.ti, I say) reinforces the psalmist's affirmation of God's identity.
Septuagint Backgroundgenerated
The Septuagint translates בָטַחְתִּי as παροικούντων, which suggests a broader context of reliance on God. This choice may reflect an interpretation that emphasizes the ongoing nature of trust, rather than a simple past action.
The use of πολλῶν for עָלֶ֣יךָ indicates a shift in focus, possibly suggesting a communal aspect of trust, contrasting with the personal declaration in the Hebrew.
In plain words — the whole versegenerated
Psalm 31:14 expresses the psalmist's trust in God amid challenges. He declares, "You are my God," indicating a personal relationship with the Lord. This verse highlights the importance of relying on God for strength and guidance.
Frequently Asked Questionsgenerated
Trusting in God means having confidence in His ability to protect and guide us, as the psalmist expresses in this verse.
This emphasizes a personal relationship and commitment to God, affirming His sovereignty and care.
You can apply this verse by placing your trust in God during difficult times, affirming His presence and support in your life.
The psalmist's trust reveals a deep faith and reliance on God's character and promises, serving as a model for believers.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God more fully?
- How can I affirm my relationship with God as my sovereign Lord?
- What does it look like to rely on God during difficult times?
- How can I encourage others to trust in God as I do?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, using it to illustrate the steadfastness of hope in God amid adversity.
"But I have hoped in You, O Lord; I have said, You are my God" [Psalms 31:14]. For You have not changed, that You should not save, Who dost correct.Early Church Fathers on Psalms 31 →
The order of the words is wonderful and most holy. When his enemies … held on to a hope in their own strength, he says that he put his hope in the Lord,Early Church Fathers on Psalms 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 31:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I trusted in thee, O Lord,.... His faith revived again under all the discouraging views he had of things, and was exercised upon the Lord; he committed himself to him, believing he was able to
Read John Gill on Psalms 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I trusted in thee, O LORD: I said, Thou art my God. Thou art my God - notwithstanding the "slander" of mine adversaries, that God has forsaken me (cf. Psalms 22:1; Psalms 22:8-10).
Read Robert Jamieson on Psalms 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMine by paternal relation, and care, and affection, and by thy promise or covenant made with me.
Read Matthew Poole on Psalms 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 31:14 But I trusted in thee, O LORD: I said, Thou [art] my God.Ver. 14. But I trusted in thee, O Lord] In this distress I acted my faith upon thy power and promises; this was right, and that which God aimed at; for we can no way more honour him. Hence it is that he is very jealous of our trust; neither can he endure that any idol of jealousy should be set up in our hearts. I said, Thou art my God] In nearest relation and dearest affection, whatever befalleth me.
Read John Trapp on Psalms 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) But I.—Emphatic, in contrast to the pretended panic and in spite of the real dangers around him.
Read Charles John Ellicott on Psalms 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. But I trusted in thee] Hitherto thou hast been my Helper, and thou art my God; I have taken thee for my eternal portion.
Read AdamClarke on Psalms 31 →CambridgeThe Cambridge Bible for Schools and Colleges14. Render: But as for me, on thee do I trust O Lord: I have said, &c. Men turn from him, but he turns to God. Cp. Psalms 31:6; Psalms 16:2; Psalms 140:6.
Read Cambridge on Psalms 31 →Albert Barnes1798–1870Barnes' Notes on the BibleBut I trust in thee, O Lord - In these times of trial - when Psalms 31:9 his eye was consumed with grief; when Psalms 31:10 his years were spent with sighing, his strength failed, and his bones were
Read Albert Barnes on Psalms 31 →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
But I trust in You, O LORD; I say, “You are my God.”
But I trust in you, Yahweh. I said, “You are my God.”
But I trust in You, O LORD; I say, “You are my God.”
But I trust in you, O Lord! I declare, “You are my God!”
Tyndale line
But I trusted in thee, O LORD: I said, Thou art my God.
But I trusted in thee, O Jehovah: I said, Thou art my God.
But I trusted in thee, O LORD: I said, Thou art my God.
But I trusted in thee, O LORD: I said, Thou art my God.
But I trusted in thee, O Lord: I said, Thou art my God.
Strictly literal
But I confided in thee, Jehovah; I said, thou art my God.
And I on Thee — I have trusted, O Jehovah, I have said, 'Thou [art] my God.'
And I have trusted on You, || O YHWH, I have said, “You [are] my God.”
(31:15) But I trusted well in thee, O Lord: I said, Thou art my God.
But I trust in you, Yahweh; I say, “You are my God.”
Simplified
But I put my trust in you, Lord, saying, “You are my God!”
But I had faith in you, O Lord; I said, You are my God.
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 reads וַאֲנִ֤י׀ עָלֶ֣יךָ בָטַ֣חְתִּי יְהוָ֑ה אָ֝מַ֗רְתִּי אֱלֹהַ֥י אָֽתָּה׃, while the Septuagint matches five of the seven words closely, indicating a strong agreement in the core message. The Dead Sea Scrolls present partial restoration, with some words supplied by an editor, but the essence of trust remains intact.
וַאֲנִ֤י׀ עָלֶ֣יךָ בָטַ֣חְתִּי יְהוָ֑ה אָ֝מַ֗רְתִּי אֱלֹהַ֥י אָֽתָּה׃
5 of the 7 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.
[כי] [שמעתי] דבת רבים מגור [מסביב] [בהוסד׳ם] [יחד] [על׳י] לקחת נפש׳י זממו
5 words on the leather — 1 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 31:14
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HC/Pp1bs — Conjunction · pronounHC/Pp1bs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp2ms
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms