Psalms 59:10 — Word Study
WLCאֱלֹהֵ֣י חַסְדִּ֣י יְקַדְּמֵ֑נִי אֱ֝לֹהִ֗ים יַרְאֵ֥נִי בְשֹׁרְרָֽי׃
BSAMy Godʼĕlôhîym [of mercy, the supreme Elohim]
| Greek | English | Parsing |
|---|---|---|
| אֱלֹהֵ֣י | [the] God of | Noun common, masculine plural construct |
| חַסְדִּ֣י | covenant loyalty my | Noun common masculine singular construct, suffix |
| יְקַדְּמֵ֑נִי | he will meet me | Verb piel imperfect third person masculine singular, suffix |
| אֱ֝לֹהִ֗ים | God | Noun common, masculine plural absolute |
| יַרְאֵ֥נִי | he will let look me | Verb hiphil imperfect third person masculine singular, suffix |
| בְשֹׁרְרָֽי׃ | on enemies my | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My God of loving devotion will come to meet me; God will let me stare down my foes. |
| KJV | The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies. |
| ASV | My God with his lovingkindness will meet me: God will let me see my desire upon mine enemies. |
| YLT | God doth go before me, He causeth me to look on mine enemies. |
| WEB | My God will go before me with his loving kindness. God will let me look at my enemies in triumph. |
| BBE | The God of my mercy will go before me: God will let me see my desire effected on my haters. |
Where they part company is אֱלֹהֵי — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause, clearly establishing the psalmist's confidence in God's action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכִּי
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 59:10
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 Prayer for Deliverancegenerated
Psalm 59:10 is part of a plea for help where the psalmist acknowledges God's loving devotion and strength. The surrounding verses reflect a deep trust in God's protection and a desire for deliverance from enemies. The psalmist is confident that God will come to meet him and provide the strength needed to confront his foes.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 59:17 | To You, O my strength, I sing praises, for You, O God, are my fortress, my God of loving devotion. |
| 2 | 2 Corinthians 1:3 | Blessed be the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, |
| 3 | Ephesians 2:4–5 | But because of His great love for us, God, who is rich in mercy, |
| 4 | 1 Peter 5:10 | And after you have suffered for a little while, the God of all grace, who has called you to His eternal glory in Christ, will Himself restore you, secure you, strengthen you, and establish you. |
| 5 | Psalm 21:3 | For You welcomed him with rich blessings; You placed on his head a crown of pure gold. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — חַסְדִּי, chas.Digenerated
The word חַסְדִּי (chas.Di) refers to God's covenant loyalty and loving kindness. It emphasizes the steadfast love and mercy that God shows towards His people, indicating a deep, relational commitment.
In this verse, it underscores the psalmist's reliance on God's faithful character as he anticipates divine assistance. The parsing indicates it is a noun in a construct state, showing it is closely linked to the subject, enhancing the meaning of God's character in relation to the psalmist.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is יְקַדְּמֵ֑נִי, he will meet me, which governs the structure. It is supported by the subject אֱ֝לֹהִ֗ים and the object נִי, creating a clear action of God meeting the psalmist.
The sentence structure emphasizes the subject-verb-object relationship, with the noun phrase for God preceding the verb, highlighting His role as the initiator of help.
Septuagint Backgroundgenerated
The Septuagint translates יְקַדְּמֵ֑נִי with φυλάχω, which means 'to guard' or 'to protect'. This choice reflects an interpretation that emphasizes God's protective role rather than merely meeting the psalmist.
This rendering suggests a broader understanding of God's involvement, indicating not just presence but active safeguarding against enemies.
In plain words — the whole versegenerated
Psalm 59:10 expresses the psalmist's confidence that God, who is characterized by loving devotion, will come to assist him. He believes that God will help him confront his enemies, showcasing a deep trust in God's protective nature.
Frequently Asked Questionsgenerated
It signifies God's readiness to assist and support the psalmist in times of trouble, reflecting His loving and protective nature.
The psalmist's confidence is rooted in the understanding that God's steadfast love and mercy will provide the strength needed to face adversaries.
The term 'enemies' refers to those who oppose the psalmist, highlighting the need for divine intervention against hostility.
We can trust in God's unwavering love and mercy during our challenges, knowing He is ready to support us.
Reflection Questionsgenerated
- In what situations have I relied on God's loving devotion in my life?
- How can I cultivate a deeper understanding of God's character as a protector?
- What does it mean for me to trust in God's help when facing difficulties?
- How can I encourage others to recognize God's loving kindness in their struggles?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's mercy and protection, highlighting its theological implications.
There is no need of such self-deception on the part of those who, through giving, however profusely, alms of their fruits or of money of whatever kind,Early Church Fathers on Psalms 59 →
For a person's good will comes before many other gifts from God, but not all of them. One of the gifts it does not antedate is—just itself! Thus in the sacred Writings we read "his mercy goes before me" and "his mercy shall follow me." It…Early Church Fathers on Psalms 59 →
But far be it from us to say that those who "according to his purpose are called …, whom he foreknew" and "predestined to be conformable to the image of his Son" should be abandoned to their own desire, so that they perish.Early Church Fathers on Psalms 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 59:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe God of my mercy shall prevent me,.... Or "of my grace", or "goodness", as the Targum; see 1 Peter 5:10.
Read John Gill on Psalms 59 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe God of my mercy shall prevent me: God shall let me see my desire upon mine enemies. The God of my mercy.
Read Robert Jamieson on Psalms 59 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe God of my mercy, i.e. the giver of all that mercy and comfort which I either have, or hope for. Heb. of his mercy. But here also there is a change of the person, as there was in the foregoing verse. Shall prevent me, to wit, with the blessings of goodness, as it is more fully expressed, . Thou shalt help me, and that seasonably, before it be too late, and sooner than I expect. My desire in their disappointment and overthrow, as it follows; which was very desirable to David, no less for the public good, than for his own safety and happiness.
Read Matthew Poole on Psalms 59 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 59:10 The God of my mercy shall prevent me: God shall let me see [my desire] upon mine enemies.Ver. 10. The God of my mercy shall prevent me] Or, God will prevent me with his mercy, sc. before I ask or think; howsoever, in the opportunity of time he will not fail me. God shall let me see, &c.] See Psalms 54:7.
Read John Trapp on Psalms 59 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Prevent—i.e., come to meet. (See Psalms 21:3, Note.) See my desire.—See Note, Psalms 54:7. (Comp. Psalms 92:11.)
Read Charles John Ellicott on Psalms 59 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. The God of my mercy shall prevent me] The mercy of God shall go before me, and thus help me in all my doings. God shall let me see my desire] The sentence is short. God will let me see concerning my enemies, i.e., how he will treat them.
Read AdamClarke on Psalms 59 →CambridgeThe Cambridge Bible for Schools and Colleges10–13. His enemies will be punished: yet let them not be utterly destroyed forthwith, but kept awhile for a warning, till they perish through their own iniquity, an evidence of the sovereignty of God.
Read Cambridge on Psalms 59 →Albert Barnes1798–1870Barnes' Notes on the BibleThe God of my mercy shall prevent me - Or rather, “My God - his mercy shall prevent me.” This is in accordance with the present reading of the Hebrew text, and is probably correct.
Read Albert Barnes on Psalms 59 →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
My God of loving devotion will come to meet me; God will let me stare down my foes.
My God will go before me with his loving kindness. God will let me look at my enemies in triumph.
My God of loving devotion will come to meet me; God will let me stare down my foes.
The God who loves me will help me; God will enable me to triumph over my enemies.
Tyndale line
The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.
My God with his lovingkindness will meet me: God will let me see my desire upon mine enemies.
The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.
The God of my mercy will succor me: God will let me see my desire upon my enemies.
My mercifull God will preuent me: God wil let me see my desire vpon mine enemies.
Strictly literal
God, whose loving-kindness will come to meet me, — God shall let me see [my desire] upon mine enemies.
God doth go before me, He causeth me to look on mine enemies.
God goes before me, || He causes me to look on my enemies.
(59:11) The God who showeth me kindness will go before me: God will let me see [my desire] upon those who regard me with envy.
My God will meet me with his covenant faithfulness; God will let me see my desire on my enemies.
From the Latin
Moab is the pot of my hope. Into Edom will I stretch out my shoe: to me the foreigners are made subject.
Simplified
In his trustworthy love, God will come and save me. He will show me how my enemies are defeated.
The God of my mercy will go before me: God will let me see my desire effected on my haters.
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 in content, with five of the six words matched. The differences in word order and structure in the Septuagint reflect its unique interpretative style rather than a significant variation in meaning.
אֱלֹהֵ֣י חַסְדִּ֣י יְקַדְּמֵ֑נִי אֱ֝לֹהִ֗ים יַרְאֵ֥נִי בְשֹׁרְרָֽי׃
5 of the 6 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 59:10
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)
N-mp — 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…
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
קָדַם (qadam) is a verb meaning to meet or come in front of someone or something. It covers actions such as anticipating, leading, and confronting, with nuances in its Piel and Hiphil forms. The entries emphasize its use in contexts of meeting or preceding, but do not provide specific verse references.
[קָדַם] vb. Pi. denom. come or be in front, meet
base
H6923 [קָדַם] vb. Pi. denom. come or be in front, meet
6923 qadam kaw-dam'
a primitive root; to project (one self), i.e. precede; hence,
to anticipate, hasten, meet (usually for help):--come (go,
(flee)) before, + disappoint, meet, prevent.
קָדַם (qa.dam) — to meet.
1) to meet, come or be in front, confront, go before
1a) (Piel)
1a1) to meet, confront, come to meet, receive
1a2) to go before, go in front, be in front
1a3) to lead, be beforehand, anticipate, forestall
1b) (Hiphil)
1b1) to come in front
1b2) to confront, anticipate
HVpi3ms/Sp1bs — Verb piel imperfect third person masculine singular · suffixHVpi3ms/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)
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…
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
HVhi3ms/Sp1bs — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp1bs
שׁוֹרֵר (shorer) refers to an insidious watcher or an enemy. It is derived from a primitive root meaning to be hostile. The term primarily denotes an opponent, emphasizing the active role of hostility.
[שׁוֹרֵר] n.m. (insidious) watcher
base
H8324 שׁוֹרֵר (insidious) watcher
8324 sharar shaw-rar'
a primitive root; to be hostile (only active participle an
opponent):--enemy.
שׁוֹרֵר (sha.rar) — enemy.
(Qal) to be an enemy
HR/Ncmpc/Sp1bs — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs