Psalms 40:4 — Word Study
WLCאַ֥שְֽׁרֵי הַגֶּ֗בֶר אֲשֶׁר־ שָׂ֣ם יְ֭הֹוָה מִבְטַח֑וֹ וְֽלֹא־ פָנָ֥ה אֶל־ רְ֝הָבִ֗ים וְשָׂטֵ֥י כָזָֽב׃
BSAthe LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| אַ֥שְֽׁרֵי | how blessed! | Noun common, masculine plural construct |
| הַגֶּ֗בֶר | [is] the man | Particle, noun common masculine singular absolute |
| אֲשֶׁר־ | who | Particle |
| שָׂ֣ם | he has made | Verb, Qal, perfect third person masculine singular |
| יְ֭הֹוָה | Yahweh | Noun proper |
| מִבְטַח֑וֹ | trust his | Noun common masculine singular construct, suffix |
| וְֽלֹא־ | and not | Conjunction, particle |
| פָנָ֥ה | he has turned | Verb, Qal, perfect third person masculine singular |
| אֶל־ | to | Preposition |
| רְ֝הָבִ֗ים | proud people | Noun common, masculine plural absolute |
| וְשָׂטֵ֥י | and [those who] fall away of | Conjunction, verb qal participle (active) masculine plural common |
| כָזָֽב׃ | falsehood | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blessed is the man who has made the LORD his trust, who has not turned to the proud, nor to those who lapse into falsehood. |
| KJV | Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies. |
| ASV | Blessed is the man that maketh Jehovah his trust, And respecteth not the proud, nor such as turn aside to lies. |
| YLT | O the happiness of the man Who hath made Jehovah his trust, And hath not turned unto the proud, And those turning aside to lies. |
| WEB | Blessed is the man who makes Yahweh his trust, and doesn’t respect the proud, nor such as turn away to lies. |
| BBE | Happy is the man who has faith in the Lord, and does not give honour to the men of pride or to those who are turned away to deceit. |
Where they part company is in the specific wording of phrases, but the essential meaning remains unchanged.
The sentence is structured around a main clause with two subordinate clauses that elaborate on the actions of the blessed man.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
The sentence as the grammar sees it Open the tree ›
2 of 12 occur nowhere else in the Old Testament — words chosen on purpose.
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 40:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Blessings of Trusting in Godgenerated
Psalms 40:4 speaks of the blessedness of a man who places his trust in the Lord, contrasting this with those who turn to arrogance and falsehood. This passage is part of a larger reflection on God's faithfulness and the importance of relying on Him amidst life's challenges. The psalmist highlights the futility of trusting in human pride and the deceptive nature of lies, encouraging readers to find their refuge in the Lord.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:12 | Kiss the Son, lest He be angry and you perish in your rebellion, when His wrath ignites in an instant. Blessed are all who take refuge in Him. |
| 2 | Psalm 34:8 | Taste and see that the LORD is good; blessed is the man who takes refuge in Him! |
| 3 | Psalm 84:11–12 | For the LORD God is a sun and a shield; the LORD gives grace and glory; He withholds no good thing from those who walk with integrity. |
| 4 | Psalm 118:8–9 | It is better to take refuge in the LORD than to trust in man. |
| 5 | Jeremiah 17:7–8 | But blessed is the man who trusts in the LORD, whose confidence is in Him. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — אַ֥שְֽׁרֵי, 'Ash.reigenerated
The word אַ֥שְֽׁרֵי ('Ash.rei) is a noun that expresses happiness or blessedness, often used as an interjection to convey joy. It emphasizes the state of being blessed, particularly in relation to one's relationship with God. In this context, it highlights the joy of trusting in the Lord.
This term appears frequently in the Hebrew Bible, indicating a deep sense of contentment and fulfillment that comes from a righteous life. The parsing indicates it is in the masculine plural construct form, which aligns with its use to describe a collective state of happiness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the verse describes a blessed state for those who trust in the Lord.
Sentence Structuregenerated
The finite verb שָׂ֣ם (sam), meaning 'he has made', governs the main clause, which describes the blessed man. This structure emphasizes the action of making the Lord one's trust.
The sentence includes several phrases that elaborate on the subject: a noun phrase identifying the man, a prepositional phrase indicating the object of trust, and a clause that contrasts his actions with those of the proud and deceitful.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word אַ֥שְֽׁרֵי is rendered as μακάριος (makarios), which also means 'blessed' or 'happy'. This choice maintains the original sense of joy and fulfillment associated with trusting in God.
The Greek translation captures the essence of the Hebrew text, reinforcing the theme of divine blessing for those who rely on the Lord.
In plain words — the whole versegenerated
Psalms 40:4 tells us that a man is blessed when he trusts in the Lord and does not turn to the proud or to lies. This verse emphasizes the importance of placing confidence in God rather than in arrogant people or falsehoods.
Frequently Asked Questionsgenerated
Trusting in the Lord means relying on Him for guidance, security, and support, believing that He is faithful and will provide.
The proud often rely on their own strength and wisdom, which can lead to deception and failure. Trusting in God provides true security.
Falsehood represents deception and lies, which can lead one away from the truth of God. The psalmist warns against being influenced by such falsehoods.
Cultivating trust in God involves prayer, studying His Word, and reflecting on His past faithfulness in one's life.
Reflection Questionsgenerated
- In what areas of my life do I need to place more trust in God?
- How can I avoid the influence of pride and falsehood in my daily decisions?
- What practices can help me remember the blessings of trusting in the Lord?
- How can I encourage others to trust in God rather than in human wisdom?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, emphasizing the importance of trusting in God over worldly distractions and falsehoods.
"Blessed is that man that makes the name of the Lord his trust, and has not respected vanities or lying madnesses" [Psalms 40:4]. Behold the way by which you would fain have gone.Early Church Fathers on Psalms 40 →
Among other things, the Lord’s name is eternal Savior. The one who puts his trust in the Lord’s name is the one who believes that he must be saved by the Lord’s grace rather than by his own merits.Early Church Fathers on Psalms 40 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 40:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBlessed is the man that maketh the Lord his trust,.... For such are safe and secure in him, are possessed of all blessings of grace through him, have peace in their own souls now, and shall enjoy
Read John Gill on Psalms 40 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBlessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies.
Read Robert Jamieson on Psalms 40 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis trust, i.e. his only trust or refuge, as appears from the following words: q.d. I said, many shall trust in the Lord; and they shall not be losers by it, nor disappointed of their hope, but they are and shall be blessed. Respecteth not. Heb. looketh not towards, to wit, with love and delight, and desire to imitate them; or with confidence and expectation of relief from thence, as this phrase is oft used, as 69:3 121:1 141:8, and as the opposition of this clause to the foregoing seems to imply. The proud or, the mighty, i.e. the great and proud potentates of the world, to whom most men are apt to look and trust, and in whom the psalmist forbids us to put our trust, . Such as turn aside…
Read Matthew Poole on Psalms 40 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 40:4 Blessed [is] that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies.Ver. 4. Blessed is that man, &c.] See Psalms 2:12. And respecteth not the proud] Who are set in opposition to believers, as they are also, Habakkuk 2:4. Self-justitiaries especially, and meritmongers: faith is a humbling grace. Nor such as turn aside to lies] As do heretics and idolaters. These the true believer, out of the greatness of his spirit, slighteth, how great soever they be; animo magno nihil magnum.
Read John Trapp on Psalms 40 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Respecteth not.—Better, turneth not towards proud men and false apostates. The words are, however, somewhat obscure. The LXX. and Vulg. have “vanities and false madnesses.” The words we have rendered false apostates are by some translated “turners after idols.” Idolatry is doubtless implied, but not expressed.
Read Charles John Ellicott on Psalms 40 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Blessed is that man] The man must be blessed and happy who casts his soul, with all its burden of sin and wretchedness, at the footstool of God's mercy; for he will save all who come to him through the Son of his love.
Read AdamClarke on Psalms 40 →
Albert Barnes1798–1870Barnes' Notes on the BibleBlessed is that man that maketh the Lord his trust - See the notes at Psalms 34:8. Compare Psalms 27:1.
Read Albert Barnes on Psalms 40 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. That man—äâáø, (hageber,) the strong man, one who would be naturally tempted to trust in himself. The proud—The arrogant, who despise others and outrage the rights of men.
Read Daniel Denison Whedon on Psalms 40 →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
Blessed is the man who has made the LORD his trust, who has not turned to the proud, nor to those who lapse into falsehood.
Blessed is the man who makes Yahweh his trust, and doesn’t respect the proud, nor such as turn away to lies.
Blessed is the man who has made the LORD his trust, who has not turned to the proud, nor to those who lapse into falsehood.
How blessed is the one who trusts in the Lord and does not seek help from the proud or from liars!
Tyndale line
Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies.
Blessed is the man that maketh Jehovah his trust, And respecteth not the proud, nor such as turn aside to lies.
Blessed is the man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies.
Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies.
Blessed is the man that maketh the Lord his trust, and regardeth not the proude, nor such as turne aside to lyes.
Strictly literal
Blessed is the man that hath made Jehovah his confidence, and turneth not to the proud, and to such as turn aside to lies.
O the happiness of the man Who hath made Jehovah his trust, And hath not turned unto the proud, And those turning aside to lies.
O the blessedness of the man || Who has made YHWH his trust, || And has not turned to the proud, || And those turning aside to lies.
(40:5) Happy is the man that maketh the Lord his trust, and turneth not unto the proud, nor such as stray aside unto lies.
Blessed is the man who makes Yahweh his trust and does not honor the proud or those who turn away from him to lies.
From the Latin
The Lord help him on his bed of sorrow: thou hast turned all his couch in his sickness.
Simplified
Happy are those who trust in the Lord, who do not look for help from the arrogant or from those who worship idols.
Happy is the man who has faith in the Lord, and does not give honour to the men of pride or to those who are turned away to deceit.
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 largely agree on the wording of this verse, with 11 of the 12 words matched. The Septuagint reflects the same themes of trust and avoidance of pride, though its word order differs.
אַ֥שְֽׁרֵי הַגֶּ֗בֶר אֲשֶׁר־ שָׂ֣ם יְ֭הֹוָה מִבְטַח֑וֹ וְֽלֹא־ פָנָ֥ה אֶל־ רְ֝הָבִ֗ים וְשָׂטֵ֥י כָזָֽב׃
11 of the 12 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 40:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֶ֫שֶׁר (esher) refers to happiness or blessedness, often used as an interjection to express joy. It is derived from a related root and appears primarily in a masculine plural form. The entries consistently highlight its meaning related to happiness and blessing.
[אֶ֫שֶׁר, or אָשָׁר] n.[m.] happiness, blessedness
base
H835 [אֶ֫שֶׁר, or אָשָׁר] happiness, blessedness
835 'esher eh'-sher
from 833; happiness; only in masculine plural construction as
interjection, how happy!:--blessed, happy.
see HEBREW for 0833
אֶ֫שֶׁר (e.sher) — blessed.
1) happiness, blessedness
1a) often used as interjection
1b) blessed are
HNcmpc — Noun common · masculine plural constructHNcmpc
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
Prep | N-proper — Noun properHNpt
מִבְטָח (mibtach) refers to confidence, encompassing both the act of confiding and the state of security or assurance. It is derived from a root meaning 'refuge' and can denote trust or hope. The entries consistently highlight its use in contexts related to security and assurance.
מִבְטָח n.[m.] confidence
the act of confiding
the object of confidence
the state of confidence, security.
base
H4009 מִבְטָח confidence . the act of confiding
. the object of confidence
. the state of confidence, security.
4009 mibtach mib-tawkh'
from 982; properly, a refuge, i.e. (objective) security, or
(subjective) assurance:--confidence, hope, sure, trust.
see HEBREW for 0982
מִבְטָח (miv.tach) — confidence.
1) trust, confidence, refuge
1a) act of confiding
1b) object of confidence
1c) state of confidence, security
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
פָּנָה (panah) is a Hebrew verb meaning to turn, with various implications such as turning toward, away, or doing something. It can refer to both physical and figurative actions, like looking or regarding something. The entries indicate it can also mean to decline or approach, and it has different forms, including Qal, Piel, and Hiphil, each with specific nuances.
פָּנָה 135 vb. turn
Qal 117
turn toward
turn from
turn and do a thing
turn, decline
turn toward, approach
turn and look, look
of inanimate things, face
esp. fig. look at, regard
look for = expect
fig. look at = consider
Hiph.
turn
make a turn, shew (signs of) turning
Hoph. be ye turned back!
base
H6437 פָּנָה turn .. . turn toward
. turn from
. turn and do a thing
. turn, decline
. turn toward, approach
. . turn and look, look
. of inanimate things, face
. esp. fig. look at, regard
. look for = expect
. fig. look at = consider
. . turn
. make a turn, shew (signs of) turning
. be ye turned back!
6437 panah paw-naw'
a primitive root; to turn; by implication, to face, i.e.
appear, look, etc.:--appear, at (even-)tide, behold, cast
out, come on, X corner, dawning, empty, go away, lie, look,
mark, pass away, prepare, regard, (have) respect (to),
(re-)turn (aside, away, back, face, self), X right (early).
פָּנָה (pa.nah) — to turn.
1) to turn
1a) (Qal)
1a1) to turn toward or from or away
1a2) to turn and do
1a3) to turn, decline (of day)
1a4) to turn toward, approach (of evening)
1a5) to turn and look, look, look back or at or after or for
1b) (Piel) to turn away, put out of the way, make clear, clear away
1c) (Hiphil)
1c1) to turn
1c2) to make a turn, show signs of turning, turn back
1d) (Hophal) to be turned back
פָּנָה (pa.nah) — Corner (Gate).
This name means corner, to turn, to turn back
Another spelling of pin.nah (פִּנָּה "Corner( Gate)" H6438)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
[רָהָב] adj. proud, defiant;—pl. ψ 40:5
ref
H7295 רָהָב
7295 rahab raw-hawb'
from 7292; insolent:--proud.
see HEBREW for 07292
רָהָב (ra.hav) — proud.
proud, defiant
HNcmpa — Noun common · masculine plural absoluteHNcmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
[שׂוּט] vb. swerve, fall away;—Qal ψ 40:5
ref
H7750 שׂוּט, סוּט
7750 suwt soot
or (by permutation) cuwt {soot}; a primitive root; to
detrude, i.e. (intransitively and figuratively) become
derelict (wrongly practise; namely, idolatry):--turn aside
to.
שׂוּט (sut) — to swerve.
1) to swerve, fall away
1a) (Qal)
1a1) to swerve, fall away
1a2) those falling away (participle)
HC/Vqrmpc — Conjunction · verb qal participle (active) masculine plural commonHC/Vqrmpc
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…
כָּזָב (kazab) refers to a lie or falsehood, encompassing meanings like deceit and untruth. It is derived from a root that suggests the concept of deception. The entries consistently describe it as a term for falsehood without significant disagreement among lexicons.
כָּזָב n.m. lie, falsehood, deceptive thing
base
H3577 כָּזָב lie, falsehood, deceptive thing
3577 kazab kaw-zawb'
from 3576; falsehood; literally (untruth) or figuratively
(idol):--deceitful, false, leasing, + liar, lie, lying.
see HEBREW for 03576
כָּזָב (ka.zav) — lie.
a lie, untruth, falsehood, deceptive thing
HNcmsa — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
