Psalms 33:9 — Word Study
WLCכִּ֤י ה֣וּא אָמַ֣ר וַיֶּ֑הִי הֽוּא־ צִ֝וָּ֗ה וַֽיַּעֲמֹֽד׃
BSAForkîy [because of this reason] ◂Hehûwʼ [the Lord, God] spokeʼâmar■ [commanded, declared] and it came to behâyâh▸ [was done, existed] ◂Hehûwʼ commandedtsâvâh■ [gave orders, appointed] and it stood firmʻâmad▸ [stood fast, was established]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| ה֣וּא | he | Pronoun |
| אָמַ֣ר | he spoke | Verb, Qal, perfect third person masculine singular |
| וַיֶּ֑הִי | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| הֽוּא־ | he | Pronoun |
| צִ֝וָּ֗ה | he commanded | Verb, Piel, perfect third person masculine singular |
| וַֽיַּעֲמֹֽד׃ | and it stood forth | Verb, Qal, sequential imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For He spoke, and it came to be; He commanded, and it stood firm. |
| KJV | For he spake, and it was done; he commanded, and it stood fast. |
| ASV | For he spake, and it was done; He commanded, and it stood fast. |
| YLT | For He hath said, and it is, He hath commanded, and it standeth. |
| WEB | For he spoke, and it was done. He commanded, and it stood firm. |
| BBE | For he gave the word, and it was done; by his order it was fixed for ever. |
The translations agree in their rendering of the key verbs, emphasizing God's speaking and commanding.
The sentence consists of two main clauses connected by a conjunction, illustrating the cause-and-effect relationship of God's word.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbאָמַר
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 33:9
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 — The Sovereignty of the LORDgenerated
Psalm 33:9 expresses the power of God's word in creation. The psalmist emphasizes that when God speaks, creation happens, and His commands establish the order of the universe. This reflects a central theme in the Psalms, where God's authority and creative acts are celebrated, reminding the faithful of His control over all things, as seen in Psalm 33:6 and Genesis 1:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 33:6 | By the word of the LORD the heavens were made, and all the stars by the breath of His mouth. |
| 2 | Psalm 148:5–6 | Let them praise the name of the LORD, for He gave the command and they were created. |
| 3 | Genesis 1:3 | And God said, “Let there be light,” and there was light. |
| 4 | Hebrews 11:3 | By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible. |
| 5 | Psalm 93:5 | Your testimonies are fully confirmed; holiness adorns Your house, O LORD, for all the days to come. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אָמַר, 'a.Margenerated
The verb אָמַר ('a.Mar) means 'to say' or 'to speak' and is used extensively in the Hebrew Bible to convey not just speech but also command and declaration. In this context, it highlights God's authoritative word that brings things into existence.
As a perfect tense verb, it indicates a completed action, emphasizing that God's speaking is effective and results in immediate fulfillment. This reflects the idea that God's commands are not merely suggestions but carry the weight of divine authority.
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 two main clauses, each with a finite verb: אָמַר (he spoke) and צִ֝וָּ֗ה (he commanded). The first clause describes the act of speaking that leads to creation, while the second describes the act of commanding that leads to establishment.
The structure emphasizes the sequential nature of God's actions: first, He speaks, and then creation comes into being; next, He commands, and what He commands stands firm. This sequence highlights the power and reliability of God's word.
Septuagint Backgroundgenerated
In the Septuagint, אָמַר is rendered as εἶπεν (he said), which conveys the same sense of divine declaration. This choice emphasizes the act of speaking as the means by which God brings creation into existence.
The verb צִ֝וָּ֗ה is translated as ἐνετείλατο (he commanded), which reinforces the authoritative nature of God's commands in both the Hebrew and Greek texts.
In plain words — the whole versegenerated
Psalm 33:9 tells us that God spoke and creation came into being, and when He commanded, it stood firm. This verse highlights God's power in creating and sustaining the world.
Frequently Asked Questionsgenerated
It means that God's words have creative power; when He speaks, things come into existence.
This signifies that God's commands are not only effective but also establish order and stability in creation.
It shows that God has authority over all creation; His words bring things into being and maintain their existence.
Other scriptures, such as Genesis 1:3 and Hebrews 11:3, also emphasize the power of God's word in creation.
Reflection Questionsgenerated
- How can I recognize God's authority in my life, similar to how creation responds to His commands?
- In what ways can I trust in God's word as a source of stability and assurance?
- How does understanding God's creative power influence my faith and worship?
- What are some examples of God's commands in scripture that have shaped my understanding of Him?
The early church on this verse — how the Fathers read it
Early church fathers, such as Gregory of Nyssa and Augustine of Hippo, referenced this verse to discuss God's creative power and authority in bringing creation into existence.
The psalm bids us to exult in the one who has come to earth from heaven, as in one who is set over the entirety, and who has brought the entirety into being from not being and who maintains all things in being,Early Church Fathers on Psalms 33 →
"For He spoke, and they were made:" for no other one made those things which are to fear; but He spoke, and they were made.Early Church Fathers on Psalms 33 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 33:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor he spake, and it was [done],.... Or "it was" (a), it came into being by a word speaking, almighty power going along with it; see Genesis 1:3; he commanded, and it stood fast; every created thing
Read John Gill on Psalms 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he spake, and it was done; he commanded, and it stood fast. He spake ... done - (Gen.
Read Robert Jamieson on Psalms 33 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt was done; the work here mentioned, ,7. Stood fast; or, stood forth, as a servant at his master’ s command; or, was or did exist.
Read Matthew Poole on Psalms 33 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 33:9 For he spake, and it was [done]; he commanded, and it stood fast.Ver. 9. For he spake, and it was done] So true is that saying, Dei dicere est facere. For God to say is to do. And a great shame it is to men to disobey the great Creator; and not rather to follow the example of the unreasonable and insensible creatures. And it stood fast] The whole order of nature remaineth as he set it; firm, fast, and unmoveable.
Read John Trapp on Psalms 33 →
CambridgeThe Cambridge Bible for Schools and Colleges9. For HE (emphatic) spake, and it was (cp. Genesis 1:3; Genesis 1:7, &c.); HE commanded and it stood; came into existence and stood there before Him ready to obey His commands; or simply, stood firm. Cp. Psalms 148:5; Psalms 119:90-91; Isaiah 48:13.
Read Cambridge on Psalms 33 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor he spake, and it was done - The word “done,” introduced here by our translators, enfeebles the sentence.
Read Albert Barnes on Psalms 33 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Nothing can exceed the sublimity of this description, which literally reads, “He spoke and it existed, he commanded and it stood.” See Psalms 33:6. Compare the history in Genesis 1
Read Daniel Denison Whedon on Psalms 33 →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
For He spoke, and it came to be; He commanded, and it stood firm.
For he spoke, and it was done. He commanded, and it stood firm.
For He spoke, and it came to be; He commanded, and it stood firm.
For he spoke, and it came into existence, he issued the decree, and it stood firm.
Tyndale line
For he spake, and it was done; he commanded, and it stood fast.
For he spake, and it was done; He commanded, and it stood fast.
For he spake, and it was done; he commanded, and it stood fast.
For he spoke, and it was done ; he commanded, and it stood fast.
For he spake, and it was done: he commanded, and it stood.
Strictly literal
For he spoke, and it was [done]; he commanded, and it stood fast.
For He hath said, and it is, He hath commanded, and it standeth.
For He has spoken, and it is, || He has commanded, and it stands.
For he spoke, and it came into being: he commanded, and it stood fast.
For he spoke, and it was done; he commanded, and it stood in place.
From the Latin
O taste, and see that the Lord is sweet: blessed is the man that hopeth in him.
Simplified
For he spoke and the world came into existence; he gave the command and it was created.
For he gave the word, and it was done; by his order it was fixed for ever.
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: "כִּ֤י ה֣וּא אָמַ֣ר וַיֶּ֑הִי הֽוּא־ צִ֝וָּ֗ה וַֽיַּעֲמֹֽד׃" The Septuagint aligns closely with the Masoretic Text, matching all seven words, although its word order and articles differ as it presents its own sentence structure. The Dead Sea Scrolls, specifically 4Q83, provide a similar reading with all words supplied by an editor, while 4Q98 contains one word on the leather and one word partly restored, with five words supplied entirely by an editor. Overall, the Masoretic Text is well-supported by the Septuagint and the Dead Sea Scrolls, with minor editorial restorations noted in the latter two sources.
כִּ֤י ה֣וּא אָמַ֣ר וַיֶּ֑הִי הֽוּא־ צִ֝וָּ֗ה וַֽיַּעֲמֹֽד׃
7 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] [הוא] [אמר] [ויהי] [הוא] [צוה] [ויעמד]
nothing on the leather here — 7 supplied entire by an editor.
[כי] [הוא] [אמר] והיה הוא [צוה] [ויעמד]
1 word on the leather — 1 partly restored, 5 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 33:9
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)
Conj — 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…
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
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.
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)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
spok (1Ki 7:33).
See SEA, THE MOLTEN.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
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.
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
