Psalms 4:1 — Word Study
WLCבְּקָרְאִ֡י עֲנֵ֤נִי׀ אֱלֹ֘הֵ֤י צִדְקִ֗י בַּ֭צָּר הִרְחַ֣בְתָּ לִּ֑י חָ֝נֵּ֗נִי וּשְׁמַ֥ע תְּפִלָּתִֽי׃
BSAFor the choirmasternâtsach With stringed instrumentsnᵉgîynâh A Psalmmizmôwr of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| בְּקָרְאִ֡י | when call I | Preposition, verb qal infinitive construct common, suffix |
| עֲנֵ֤נִי׀ | answer me | Verb qal imperative second person masculine singular, suffix |
| אֱלֹ֘הֵ֤י | O God of | Noun common, masculine plural construct |
| צִדְקִ֗י | righteousness my | Noun common masculine singular construct, suffix |
| בַּ֭צָּר | in the distress | Preposition |
| הִרְחַ֣בְתָּ | you have made wide | Verb, Hiphil, perfect second person masculine singular |
| לִּ֑י | for me | Preposition, suffix |
| חָ֝נֵּ֗נִי | show favor to me | Verb qal imperative second person masculine singular, suffix |
| וּשְׁמַ֥ע | and hear | Conjunction, verb qal imperative second person masculine singular |
| תְּפִלָּתִֽי׃ | prayer my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Answer me when I call, O God of my righteousness! You have relieved my distress; show me grace and hear my prayer. |
| KJV | Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer. |
| ASV | Answer me when I call, O God of my righteousness; Thou hast set me at large when I was in distress: Have mercy upon me, and hear my prayer. |
| YLT | To the Overseer with Stringed Instruments. — A Psalm of David. In my calling answer Thou me, O God of my righteousness. In adversity Thou gavest enlargement to me; Favour me, and hear my prayer. |
| WEB | Answer me when I call, God of my righteousness. Give me relief from my distress. Have mercy on me, and hear my prayer. |
| BBE | Give answer to my cry, O God of my righteousness; make me free from my troubles; have mercy on me, and give ear to my prayer. |
The translations consistently reflect the psalmist's plea for grace and mercy, particularly in the rendering of חָ֝נֵּ֗נִי.
The verse is structured around a main clause with several imperative phrases that express urgent requests for divine assistance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH7337
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 4:1
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 Cry for Helpgenerated
Psalm 4:1 presents a personal plea from the psalmist to God, emphasizing the urgency of his situation. This psalm reflects a common theme in the Psalms where the faithful call upon God in times of distress, seeking comfort and intervention. The context of the following verses continues this theme by addressing the psalmist's struggles with those who malign him, reinforcing the need for divine support and vindication.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:1 | My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning? |
| 2 | Psalm 42:1 | As the deer pants for streams of water, so my soul longs after You, O God. |
| 3 | Psalm 45:1 | My heart is stirred by a noble theme as I recite my verses to the king; my tongue is the pen of a skillful writer. |
| 4 | 1 Chronicles 25:1–6 | Additionally, David and the commanders of the army set apart some of the sons of Asaph, Heman, and Jeduthun to prophesy with the accompaniment of lyres, harps, and cymbals. The following is the list of the men who performed this service: |
| 5 | Psalm 6:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
The Treasury of Scripture Knowledge — 30 references, hung on the phrase they belong to
The Key Word — חָ֝נֵּ֗נִי, cho.ne.nigenerated
The verb חָנַן (chanan) means to show favor or be gracious. It is used in various contexts to describe God's kindness towards His people, often in response to their pleas for help. The parsing indicates that this is an imperative form, calling for immediate action — the psalmist is urgently requesting that God show him grace.
This word encompasses a range of meanings, including mercy and favor, highlighting the relational aspect of the plea. The psalmist's use of this term underscores his dependence on God's grace in his time of need.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as show me grace, which aligns with the KJV's have mercy on me and the ASV's be gracious to me.
Sentence Structuregenerated
The verse consists of a main clause initiated by the imperative verb עֲנֵ֤נִי, answer me, followed by a series of phrases that elaborate on the psalmist's request. The structure emphasizes the urgency of the call, as the psalmist directly addresses God.
The use of prepositional and noun phrases throughout the verse provides clarity on the psalmist's situation, particularly in expressing his distress and need for divine intervention.
Septuagint Backgroundgenerated
The Septuagint translates חָ֝נֵּ֗נִי as ἐλέησόν με, meaning have mercy on me. This choice reflects a consistent interpretation of the psalmist's plea for grace, emphasizing God's compassionate response.
The Greek rendering captures the essence of the original Hebrew, aligning with the psalmist's urgent request for divine favor in his time of need.
In plain words — the whole versegenerated
Psalm 4:1 is a direct plea from the psalmist to God, asking for an answer when he calls out. He acknowledges God as the source of his righteousness and expresses his distress, asking for relief and grace. The psalmist seeks God's attention and mercy in his prayer.
Frequently Asked Questionsgenerated
The psalmist refers to God as the source of his righteousness, indicating that his standing before God is based on God's character and actions.
This request signifies the psalmist's recognition of his need for God's favor and mercy, especially in times of trouble.
It suggests that God has provided comfort and freedom from the troubles the psalmist is facing, highlighting God's role as a deliverer.
This verse exemplifies the recurring theme in the Psalms of calling out to God for help and expressing trust in His righteousness and mercy.
Reflection Questionsgenerated
- In what areas of my life do I need to call out to God for help and grace?
- How can I recognize God's past interventions in my distress?
- What does it mean for me to consider God as my righteousness?
- How can I practice bringing my prayers and supplications to God in faith?
The early church on this verse — how the Fathers read it
Early commentators, such as Origen, reflect on the themes of invocation and righteousness in this verse, emphasizing the need for genuine faith in calling upon God.
Invocation is not a matter of the voice, but it is posited … in solid faith.Early Church Fathers on Psalms 4 →
The one who calls on the Lord must have true righteousness. Since Christ is righteous, the just person, the partaker of righteousness, must be a partaker of Christ.Early Church Fathers on Psalms 4 →
The sense of joy and good cheer that comes to us in critical times from God by the cooperation and presence of the Word of God, who encourages and saves us, is called “room.”Early Church Fathers on Psalms 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 4:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHear me when I call, O God of my righteousness,.... Or, "my righteous God" (h), who is righteous in his nature, ways, and works, the just Judge of the whole earth, who will do right; or "the
Read John Gill on Psalms 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer. Title.
Read Robert Jamieson on Psalms 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 4 The chief musician; the master or director of the sacred musicians and music of the temple; of whom see 15:16,17 25:1,2 34:12,13. Heb. To him that overcometh, or excelleth, or triumpheth, to wit, in his profession of music. On Neginoth; or, on stringed instruments, as this word is translated, ; for the Hebrew verb niggen, whence this is derived, signifies to play with the hand upon an instrument, 18:10. This Psalm is, for the matter or substance of it, much like the former, and seems to have been made upon the same or some other like occasion, when he was distressed either by Absalom, or by Saul, or by some other great and powerful enemies. David prayeth for audience, . He reproves…
Read Matthew Poole on Psalms 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 4:1 « To the chief Musician on Neginoth, A Psalm of David. » Hear me when I call, O God of my righteousness: thou hast enlarged me [when I was] in distress; have mercy upon me, and hear my prayer.To the chief Musician] Or, To the most excellent music master, 1 Chronicles 25:1-2, to the chief chanter, Asaph, was this, and some other psalms, committed, that they might be sung in the best manner, and with greatest care. So Alexander, on his death bed, left his kingdom τω Kρατιστω, Optimatum optimo, to him that should be the best of the best. Aιεναριστευειν was Cicero’ s motto, that is, strive to excel others, to crop off the very top of all virtues, δρεπεινυρετωνκορυφαςαπαπασων, as…
Read John Trapp on Psalms 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Hear me.—Better, In my crying hear me, God of my righteousness.The conception of God as supremely just, and the assertor of justice, is one of the noblest legacies from the Hebrew faith to the world. It is summed up in the question, “Shall not the judge of all the earth do right?” The strength of the innocent in the face of calumny or oppression lies in the appeal to the eternal source of righteousness. Thou hast enlarged.—Better, in my straitness Thou (or, Thou who) hast made room for me. This is a thought very common in the Psalter, and apparently was a favourite phrase of David’s, occurring in Psalms 18:19 (comp. Psa. 4:36), and in other psalms attributed to him.
Read Charles John Ellicott on Psalms 4 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM IV David prays to be heard, 1; expostulates with the ungodly, 2; exhorts them to turn to God, and make their peace with him, 3-5; shows the vain pursuits of men in search of happiness, which he asserts exists only in the approbation of God, 6, 7; commends himself to the Lord, and then quietly takes his repose, 8. NOTES ON PSALM IV This Psalm seems to have been composed on the same occasion with the preceding, viz., Absalom's rebellion. It appears to have been an evening hymn, sung by David and his company previously to their going to rest. It is inscribed to the chief Musician upon Neginoth, למנצח בנגינות lamnatstseach binginoth. Probably the first word comes from נצח natsach, to be…
Read AdamClarke on Psalms 4 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. An appeal to God, and an expostulation with men.
Read Cambridge on Psalms 4 →Albert Barnes1798–1870Barnes' Notes on the BibleHear me when I call - When I pray. The word “hear” in such cases is always used in the sense of “listen to,” “hear favorably,” or “attend to;” hence, in the literal sense it is always true that God “hears” all that is said.
Read Albert Barnes on Psalms 4 →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
Answer me when I call, O God of my righteousness! You have relieved my distress; show me grace and hear my prayer.
Answer me when I call, God of my righteousness. Give me relief from my distress. Have mercy on me, and hear my prayer.
For the choirmaster. With stringed instruments. A Psalm of David. Answer me when I call, O God of my righteousness! You have relieved my distress; show me grace and hear my prayer.
When I call out, answer me, O God who vindicates me! Though I am hemmed in, you will lead me into a wide, open place. Have mercy on me and respond to my prayer!
Tyndale line
Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.
Answer me when I call, O God of my righteousness; Thou hast set me at large when I was in distress: Have mercy upon me, and hear my prayer.
Answer me when I call, O God of my righteousness; thou hast set me at large when I was in distress: have mercy upon me, and hear my prayer.
To the chief Musician on Neginoth, A Psalm of David. Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.
To him that excelleth on Neginoth. A Psalme of Dauid. Heare me when I call, O God of my righteousnes: thou hast set me at libertie, when I was in distresse: haue mercie vpon me and hearken vnto my prayer.
Strictly literal
When I call, answer me, O God of my righteousness: in pressure thou hast enlarged me; be gracious unto me, and hear my prayer.
To the Overseer with Stringed Instruments. — A Psalm of David. In my calling answer Thou me, O God of my righteousness. In adversity Thou gavest enlargement to me; Favour me, and hear my prayer.
TO THE OVERSEER. WITH STRINGED INSTRUMENTS. A PSALM OF DAVID. In my calling answer me, || O God of my righteousness. In adversity You gave enlargement to me; Favor me, and hear my prayer.
“To the chief musician on Neginoth, a psalm of David.” (4:2) When I call, answer me, O God of my righteousness: amidst distress thou hast [ever] granted me enlargement; be gracious unto me, and hear my prayer.
Answer me when I call, God of my righteousness; give me room when I am hemmed in. Have mercy on me and listen to my prayer.
From the Latin
Unto the end, in verses. A psalm for David.
Simplified
When I call, please answer me, God who vindicates me. When I was hemmed in by troubles, you gave me a way out. Be gracious to me and hear my prayer.
Give answer to my cry, O God of my righteousness; make me free from my troubles; have mercy on me, and give ear to my prayer.
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 presents the verse consistently, and the Septuagint aligns with it in meaning, though the word order differs. This shows a shared understanding of the psalmist's plea across these ancient texts.
בְּקָרְאִ֡י עֲנֵ֤נִי׀ אֱלֹ֘הֵ֤י צִדְקִ֗י בַּ֭צָּר הִרְחַ֣בְתָּ לִּ֑י חָ֝נֵּ֗נִי וּשְׁמַ֥ע תְּפִלָּתִֽי׃
4 of the 10 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 4:1
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.
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
HR/Vqcc/Sp1bs — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp1bs
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
HVqv2ms/Sp1bs — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
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 — 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…
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
HRd/Aamsa — PrepositionHRd/Aamsa
רָחַב (rachab) is a Hebrew verb meaning to be or grow wide or large. It encompasses various forms, including being widened or enlarged (Qal), describing broad or roomy pastures (Niphal), and the act of making something large or enlarging it (Hiphil). The entries collectively emphasize both literal and figurative uses of the term.
רָחַב [? also רָחֹב] vb. be or grow, wide, large
Qal be widened, enlarged
Niph. broad, roomy, pasture.
Hiph.
make large
enlarge
base
H7337 רָחַב [? also רָחֹב] be or grow, wide, large
7337 rachab raw-khab'
a primitive root; to broaden (intransitive or transitive,
literal or figurative):--be an en-(make) large(-ing), make
room, make (open) wide.
רָחַב (ra.chav) — to enlarge.
1) to be or grow wide, be or grow large
1a) (Qal) to be widened, be enlarged
1b) (Niphal) broad or roomy pasture (participle)
1c) (Hiphil)
1c1) to make large
1c2) to enlarge
HVhp2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
HVqv2ms/Sp1bs — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
HC/Vqv2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs