Psalms 54:1 — Word Study
WLCאֱ֭לֹהִים בְּשִׁמְךָ֣ הוֹשִׁיעֵ֑נִי וּבִגְבוּרָתְךָ֥ תְדִינֵֽנִי׃
BSAFor the choirmasternâtsach With stringed instrumentsnᵉgîynâh A Maskilmaskîyl of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| אֱ֭לֹהִים | O God | Noun common, masculine plural absolute |
| בְּשִׁמְךָ֣ | by name your | Preposition, noun common masculine singular construct, suffix |
| הוֹשִׁיעֵ֑נִי | save me | Verb hiphil imperative second person masculine singular, suffix |
| וּבִגְבוּרָתְךָ֥ | and by strength your | Conjunction, preposition, noun common feminine singular construct |
| תְדִינֵֽנִי׃ | you will vindicate me | Verb qal imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Save me, O God, by Your name, and vindicate me by Your might! |
| KJV | Save me, O God, by thy name, and judge me by thy strength. |
| ASV | Save me, O God, by thy name, And judge me in thy might. |
| YLT | To the Overseer with stringed instruments. — An instruction, by David, in the coming in of the Ziphim, and they say to Saul, 'Is not David hiding himself with us?' O God, by Thy name save me, and by Thy might judge me. |
| WEB | Save me, God, by your name. Vindicate me in your might. |
| BBE | Let your name be my salvation, O God; let my cause be judged by your strength. |
Translations agree on the core meaning of the verse, emphasizing the psalmist's plea for help.
Two main clauses with prepositional phrases that clarify the basis for the requests, creating a balanced plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 54:1
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 Plea for Helpgenerated
Psalm 54:1 is a heartfelt cry for rescue from enemies, with the psalmist invoking God's name and strength. The surrounding verses (Psalm 54:2-4) continue this theme, emphasizing the psalmist's reliance on God amidst threats from those who do not fear Him. This psalm reflects a common biblical motif of seeking divine intervention in times of trouble, similar to other prayers found throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 23:19–20 | Then the Ziphites came up to Saul at Gibeah and said, “Is not David hiding among us in the strongholds at Horesh, on the hill of Hachilah south of Jeshimon? |
| 2 | 1 Samuel 26:1 | Then the Ziphites came to Saul at Gibeah and said, “Is not David hiding on the hill of Hachilah, opposite Jeshimon?” |
| 3 | Micah 7:5–6 | Do not rely on a friend; do not trust in a companion. Seal the doors of your mouth from her who lies in your arms. |
| 4 | Matthew 10:21 | Brother will betray brother to death, and a father his child; children will rise against their parents and have them put to death. |
| 5 | Psalm 20:1 | May the LORD answer you in the day of trouble; may the name of the God of Jacob protect you. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — הוֹשִׁיעֵ֑נִי, ho.shi.'E.nigenerated
The verb הוֹשִׁיעֵ֑נִי (ho.shi.'E.ni) is an imperative form of the root יָשַׁע (yasha`), meaning 'to save' or 'to deliver.' This form indicates a direct command or urgent request for salvation, highlighting the psalmist's desperation and faith in God's ability to rescue him from peril.
In this context, the psalmist is not merely asking for physical salvation but is appealing to God's character and power to act on his behalf. The use of the imperative form suggests an intimate relationship with God, where the psalmist feels confident in calling upon Him directly for help.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study references the Berean Standard Bible, which uses the phrase Save me.
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction 'and,' both of which express requests: הוֹשִׁיעֵ֑נִי (Save me) and תְדִינֵֽנִי (vindicate me). The structure emphasizes the psalmist's urgent need for both salvation and justice.
The use of prepositional phrases בְּשִׁמְךָ֣ (by Your name) and בִּגְבוּרָתְךָ֥ (by Your might) further clarifies the basis for these requests, linking them to God's character and strength.
Septuagint Backgroundgenerated
The Septuagint translates הוֹשִׁיעֵ֑נִי as σῶσόν (sōson), which means 'save' or 'rescue.' This choice reflects a direct appeal for deliverance, similar to the Hebrew, while the broader context remains consistent with the psalmist's plea.
The Greek word δυνάμει (dunamei), used for 'might,' emphasizes God's power, aligning with the Hebrew notion of divine strength.
In plain words — the whole versegenerated
Psalm 54:1 is a prayer asking God for help and justice. The psalmist appeals to God's name and strength, showing trust in His ability to save and vindicate. This reflects a common theme in the Psalms of seeking God's intervention during difficult times.
Frequently Asked Questionsgenerated
The psalmist is seeking deliverance from danger or trouble, expressing a deep reliance on God's power and character to rescue him.
In the Bible, a name represents a person's identity and character. The psalmist appeals to God's name to invoke His authority and power in his plea for help.
To be vindicated means to be judged or proven innocent. The psalmist asks God to show that he is not guilty of wrongdoing in the face of his enemies.
This psalm encourages believers to seek God's help in times of trouble, reminding us that we can call on Him for deliverance and justice.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's salvation and deliverance?
- How does understanding God's name and character influence my prayers?
- What does it mean for me to trust in God's might when facing challenges?
- How can I reflect the psalmist's faith in my own prayers during difficult times?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this psalm, drawing parallels between David's suffering and the passion of Christ, highlighting its significance in understanding divine justice.
The suffering of the prophet David is … a type of the passion of our God and Lord Jesus Christ. This is why David’s prayer also corresponds in sense with the prayer of Christ, who being the Word, was made flesh.Early Church Fathers on Psalms 54 →
“Hear my prayer, O God, give ear to the words of my mouth.” The obvious thing for the prophet to say was, “O God, hear me.” But because he is speaking as the mouthpiece of him who alone knew how to pray,Early Church Fathers on Psalms 54 →
The doctrines of the Gospel were well known to holy and blessed David in his capacity of Prophet, and although it was under the Law that he lived his bodily life, he yet filled, as far as in him lay,Early Church Fathers on Psalms 54 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 54:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSave me, O God, by thy name,.... That is, by himself, by his power, and of his grace and goodness; the Lord's name is often used for himself.
Read John Gill on Psalms 54 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySave me, O God, by thy name, and judge me by thy strength. Psalms 54:1-7.-Prayer for deliverance from godless oppressors (Psalms 54:1-3); confident anticipation of it, and promise of thanksgiving for it (Psalms 54:4-7). Title.
Read Robert Jamieson on Psalms 54 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 54 Of which he speaks 1Sa 23, when they did seek to betray him a second time. The psalmist, complaining of his oppressors, prayeth forGod’ s protection; and for the righteous punishment of his enemies, . Placing his hope in God’ s help, ,5, he promiseth a free sacrifice of thanksgiving to him, ,7. By thy name, i. e. by thy own strength, as the next words explain it, because I have no other refuge. Or, for thy name, i.e. for thy own glory, which is concerned in my deliverance. Judge me, i.e. judge or give sentence for me, or plead my cause, as this phrase is oft taken, as we have seen.
Read Matthew Poole on Psalms 54 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 54:1 « To the chief Musician on Neginoth, Maschil, [A Psalm] of David, when the Ziphims came and said to Saul, Doth not David hide himself with us? » Save me, O God, by thy name, and judge me by thy strength.Maschil] Instructing us, saith one, to draw near to God, as dangers draw nearer to us. When the Ziphims] Which signifieth flourishing, Erant autem Ziphaei ex stirpe Caleb 1 Chronicles 2:42. ut et Nabal, sed degeneres; they might have flourishing estates, but they had withered souls; else they would never have sought twice ever to have betrayed good David into the hand of Saul, 1 Samuel 23:19; 1 Samuel 26:1. Came and said to Saul] If a ruler hearken to lies all his servants are…
Read John Trapp on Psalms 54 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) By thy name.—See Note, Psalms 20:1. (Comp. Isaiah 30:27.) Judge me by thy strength—i.e., in Thy power see that justice is done me.
Read Charles John Ellicott on Psalms 54 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LIV The psalmist complains that strangers were risen up against him to take away his life, 1-3; expresses his confidence in God that he will uphold him, and punish his enemies, 4, 5; on which he promises to sacrifice to God, 6; he speaks of his deliverance, 7. NOTES ON PSALM LIV The title is, "To the chief Musician upon Neginoth, an instructive Psalm of David, when the Ziphites came to Saul, and said, Doth not David conceal himself among us?" Ziph was a village in the southern part of Palestine. David having taken refuge in the mountains of that country, the Ziphites went to Saul, and informed him of the fact. Saul, with his army, immediately went thither, and was on one side of a…
Read AdamClarke on Psalms 54 →CambridgeThe Cambridge Bible for Schools and Colleges1. by thy name] God’s name is the manifestation of His character, the sum of His revealed attributes. The Psalmist can appeal to it, for He has declared that it is His will to save those who put their trust in Him. Cp. Psalms 5:11. judge me] Do me justice. Confident in the goodness of his cause, he is sure that if right is done him, he will be delivered. Cp. 1 Samuel 24:15; Psalms 7:8; Psalms 9:4; Psalms 26:1; Psalms 35:24; Psalms 43:1. by thy strength] R.V., in thy might. God has not only the will, but the power to deliver His servant. He is “a mighty one who will save” (Zephaniah 3:17).
Read Cambridge on Psalms 54 →Albert Barnes1798–1870Barnes' Notes on the BibleSave me, O God, by thy name - The word “name” here may include the perfections or attributes properly implied in the name.
Read Albert Barnes on Psalms 54 →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
Save me, O God, by Your name, and vindicate me by Your might!
Save me, God, by your name. Vindicate me in your might.
For the choirmaster. With stringed instruments. A Maskil of David. When the Ziphites went to Saul and said, “Is David not hiding among us?” Save me, O God, by Your name, and vindicate me by Your might!
O God, deliver me by your name! Vindicate me by your power!
Tyndale line
Save me, O God, by thy name, and judge me by thy strength.
Save me, O God, by thy name, And judge me in thy might.
Save me, O God, by thy name, and judge me in thy might.
To the chief Musician on Neginoth, Maschil, A Psalm of David, when the Ziphims came and said to Saul, Doth not David hide himself with us? Save me, O God, by thy name, and judge me by thy strength.
To him that excelleth on Neginoth. A Psalme of David, to give instruction. When the Ziphims came and said unto Saul, Is not David hid among us? Save mee, O God, by thy Name, and by thy power iudge me.
Strictly literal
O God, by thy name save me, and by thy strength do me justice.
To the Overseer with stringed instruments. — An instruction, by David, in the coming in of the Ziphim, and they say to Saul, 'Is not David hiding himself with us?' O God, by Thy name save me, and by Thy might judge me.
TO THE OVERSEER. WITH STRINGED INSTRUMENTS. AN INSTRUCTION OF DAVID, IN THE COMING IN OF THE ZIPHIM, AND THEY SAY TO SAUL, “IS DAVID NOT HIDING HIMSELF WITH US?” O God, save me by Your Name, and judge me by Your might.
“To the chief musician on Neginoth, a Maskil of David, (54:2) When the Ziphim came and said to Saul, Behold, David is hiding himself with us.” (54:3) O God, by thy name save me, and by thy strength grant me justice.
Save me, God, by your name, and judge me in your might.
From the Latin
Unto the end, in verses, understanding for David.
Simplified
God, because of your very nature, please save me! Vindicate me by your power!
Let your name be my salvation, O God; let my cause be judged by your strength.
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 as a direct plea to God, matching the Septuagint closely in meaning, though with some variation in word order. The Dead Sea Scrolls fragment preserves part of the text but is incomplete, indicating that the core message has remained consistent across traditions.
אֱ֭לֹהִים בְּשִׁמְךָ֣ הוֹשִׁיעֵ֑נִי וּבִגְבוּרָתְךָ֥ תְדִינֵֽנִי׃
4 of the 5 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.
[למנצח] [בנגינת] [משכיל] [לדוד]
4 words of the verse are on this fragment — 4 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 54:1
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.
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)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
HVhv2ms/Sp1bs — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp1bs
גְּבוּרָה (gbuwrah) refers to strength or might, encompassing concepts of valor and bravery. It is derived from a root related to force and power, often used in a figurative sense. The term can denote not only human strength but also the might of God, highlighting its significance in both personal and divine contexts.
גְּבוּרָה 61 n.f. strength, might
strength
might, valour
might of God
base
H1369 גְּבוּרָה strength, might
1369 gbuwrah gheb-oo-raw'
feminine passive participle from the same as 1368; force
(literally or figuratively); by implication, valor, victory:--
force, mastery, might, mighty (act, power), power, strength.
see HEBREW for 01368
גְּבוּרָה (ge.vu.rah) — might.
1) strength, might
1a) strength
1b) might, valour, bravery
1c) might, mighty deeds (of God)
Aramaic equivalent: ge.vu.rah (גְּבוּרָה "might" H1370)
HC/R/Ncfsc/Sp2ms — Conjunction · preposition · noun common feminine singular construct · suffixHC/R/Ncfsc/Sp2ms
דִּין (diyn) means to judge or govern, encompassing actions like executing judgment, pleading a cause, and contending. The verb appears in various forms, including Qal and Niphal, indicating both active and passive roles in judgment and strife. Strong's entry also notes a connection to a straight course, particularly in Genesis 6:3.
דִּין vb. judge
Qal
act as judge, minister judgment
plead the cause
execute judgment, vindicate
execute judgment, requite
govern
he cannot contend with one mightier than he
Niph. and all the people were at strife throughout all the tribes of Israel
base
H1777 דִּין judge .. act as judge, minister judgment
. plead the cause
. execute judgment, vindicate
. execute judgment, requite
. govern
. he cannot contend with one mightier than he
. and all the people were at strife throughout all the tribes of Israel
1777 diyn deen
or (Gen. 6:3) duwn {doon}; a primitive roy a straight course,
i.e. sail direct:--(come) with a straight course.
דִּין (din) — to judge.
1) to judge, contend, plead
1a) (Qal)
1a1) to act as judge, minister judgment
1a2) to plead a cause
1a3) to execute judgment, requite, vindicate
1a4) to govern
1a5) to contend, strive
1b) (Niphal) to be at strife, quarrel
Aramaic equivalent: din (דִּין "to judge" H1778)
HVqi2ms/Sp1bs — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp1bs