Psalms 61:5 — Word Study
WLCכִּֽי־ אַתָּ֣ה אֱ֭לֹהִים שָׁמַ֣עְתָּ לִנְדָרָ֑י נָתַ֥תָּ יְ֝רֻשַּׁ֗ת יִרְאֵ֥י שְׁמֶֽךָ׃
BSAto sojourngûwr tentʼôhel foreverʻôwlâm to seek refugechâçâh secrecyçêther wingkânâph Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| אַתָּ֣ה | you | Pronoun |
| אֱ֭לֹהִים | O God | Noun common, masculine plural absolute |
| שָׁמַ֣עְתָּ | you have listened | Verb, Qal, perfect second person masculine singular |
| לִנְדָרָ֑י | to vows my | Preposition, noun common masculine plural construct, suffix |
| נָתַ֥תָּ | you have given | Verb, Qal, perfect second person masculine singular |
| יְ֝רֻשַּׁ֗ת | [the] possession of | Noun common, feminine singular construct |
| יִרְאֵ֥י | [those] fearing | |
| שְׁמֶֽךָ׃ | name your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For You have heard my vows, O God; You have given me the inheritance reserved for those who fear Your name. |
| KJV | For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name. |
| ASV | For thou, O God, hast heard my vows: Thou hast given me the heritage of those that fear thy name. |
| YLT | For Thou, O God, hast hearkened to my vows, Thou hast appointed the inheritance Of those fearing Thy name. |
| WEB | For you, God, have heard my vows. You have given me the heritage of those who fear your name. |
| BBE | For you, O God, have made answer to my prayers; you have given me the heritage of those who give honour to your name. |
Where they part company is in the interpretation of יְ֝רֻשַּׁ֗ת — see How Translations Differ.
The sentence consists of two main clauses connected by the conjunction, with additional phrases providing context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבְּ
verbהוּא
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 61:5
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 Helpgenerated
Psalm 61:5 reflects the psalmist's assurance that God hears his commitments and has blessed him with an inheritance meant for those who revere His name. This verse emphasizes the relationship between divine listening and the fulfillment of promises, as the psalmist acknowledges God's response to his vows while expressing confidence in God's provision for the faithful.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 56:12 | Your vows are upon me, O God; I will render thank offerings to You. |
| 2 | Psalm 65:1 | Praise awaits You, O God, in Zion; to You our vows will be fulfilled. |
| 3 | Psalm 66:19 | But God has surely heard; He has attended to the sound of my prayer. |
| 4 | Psalm 16:5–6 | The LORD is my chosen portion and my cup; You have made my lot secure. |
| 5 | Psalm 115:13 | He will bless those who fear the LORD— small and great alike. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יְ֝רֻשַּׁ֗ת, ye.ru.Shatgenerated
The word יְרֻשָּׁה (yrushah) means 'inheritance' or 'possession', indicating something that is passed down or granted to someone. It is derived from a root associated with conquest and encompasses meanings related to heritage and ownership.
In this verse, it signifies the special blessings and heritage that God reserves for those who fear Him, highlighting the connection between reverence for God and the receipt of His promises.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the psalmist acknowledges God's response to his vows and the granting of an inheritance to those who fear His name.
Sentence Structuregenerated
The main verb שָׁמַ֣עְתָּ (shaMa'ta), 'you have listened,' governs the verse, with two phrases following it: one describing the object of listening (my vows) and the other indicating the action of giving (you have given). This structure emphasizes God's active role in responding to the psalmist's requests.
The order of the Hebrew words places emphasis on God's attentive listening and the subsequent act of giving, highlighting the relationship between the two actions.
Septuagint Backgroundgenerated
The Septuagint translates יְרֻשָּׁה as πτερύγων, which can imply a broader sense of protection or shelter, suggesting that the inheritance is not just a possession but also a safe haven.
This choice reflects a nuanced understanding of the blessings associated with fearing God's name, emphasizing both the material and spiritual dimensions of inheritance.
In plain words — the whole versegenerated
Psalm 61:5 shows the psalmist thanking God for listening to his promises and granting him a special inheritance meant for those who respect His name. This verse highlights the connection between God’s attentiveness to our prayers and His blessings in our lives.
Frequently Asked Questionsgenerated
Fearing God's name involves reverence and respect for His character and authority, acknowledging His power and holiness.
God listens to our vows and commitments, and He is faithful to fulfill His promises to those who honor Him.
Inheritance in this context signifies the blessings and heritage that God grants to those who fear Him, highlighting the spiritual rewards of faithfulness.
The psalmist emphasizes God's listening to illustrate the personal relationship between God and His people, where God is attentive to their needs and prayers.
Reflection Questionsgenerated
- In what ways have I experienced God's faithfulness in response to my prayers?
- How can I cultivate a deeper reverence for God's name in my daily life?
- What commitments can I make to God that reflect my trust in His provision?
- How does understanding my inheritance in Christ influence my relationship with God?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine, referenced this verse to discuss God's attentiveness to prayer and the significance of vows in the believer's life.
"For Thou, O God, hast hearkened to my prayer" [Psalms 61:5]. What prayer? That wherewith he begins: "Hearken, O God,Early Church Fathers on Psalms 61 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 61:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou, O God, hast heard my vows,.... Or "my prayers", as the Septuagint and other versions.
Read John Gill on Psalms 61 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name. -Ground of his confidence-namely, the prophetic Word of God (2 Samuel 7:1-29), which guarantees to him eternal dominion. Verse 5.
Read Robert Jamieson on Psalms 61 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy vows; my fervent prayers, attended with many vows and promises, as was usual, especially in cases of great danger or difficulty, ,31. Thou hast allotted me my portion with and amongst them that fear and worship thee, who are the excellent ones, in whom is all my delight; and upon that account I must acknowledge it to thy praise, that the lines are fallen to me in pleasant places; yea, I have a goodly heritage, ,6. Thou hast granted me this singular mercy, to live in God’ s land, and to enjoy his presence and favour, and to worship in his tabernacle; which is the heritage that I and all that fear thee prize and desire above all things in the world.
Read Matthew Poole on Psalms 61 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 61:5 For thou, O God, hast heard my vows: thou hast given [me] the heritage of those that fear thy name.Ver. 5. For thou, O God, hast heard my vows] i.e. My prayers, which had vows of thankfulness annexed unto them. Hinc Graeci precationem dicunt προσευχην. Thou hast given me the heritage] Even the sure mercies of David, grace and glory; and inheritance in the world to come, as the Chaldee hath it; besides what we have here.
Read John Trapp on Psalms 61 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Heritage.—As the Authorised Version runs, the heritage is length of days, one promised generally to those who fear Jehovah (Proverbs 10:27; Proverbs 19:23), and particularly to Israel (Deuteronomy 6:2) and its kings (Deuteronomy 17:19-20, which passage may have been in the psalmist’s mind). But the LXX. and Vulg. read, “to them that fear thy name,” meaning, of course, by the heritage, Canaan.
Read Charles John Ellicott on Psalms 61 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Hast heard my vows] Often have I purposed to be wholly thine, -to serve thee alone, - to give up my whole life to thy service: and thou hast heard me, and taken me at my word; and given me that heritage, the privilege of enjoying thee in thy ordinances, which is the lot of them that fear thy name. The Psalm seems to have been composed either after the captivity, or at the time that Cyrus published his decree in their favour, as has been remarked before.
Read AdamClarke on Psalms 61 →CambridgeThe Cambridge Bible for Schools and Colleges5–8. Such prayers David can offer in confidence, for his prayers have already been partially answered. He can look forward in faith to the fulfilment of the promises God has made to His king, and he will spend the rest of his life in grateful thanksgiving.
Read Cambridge on Psalms 61 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou, O God, hast heard my vows - That is, my prayers accompanied with solemn pledges or promises that I will devote myself to thy service.
Read Albert Barnes on Psalms 61 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For You have heard my vows, O God; You have given me the inheritance reserved for those who fear Your name.
For you, God, have heard my vows. You have given me the heritage of those who fear your name.
For You have heard my vows, O God; You have given me the inheritance reserved for those who fear Your name.
For you, O God, hear my vows; you grant me the reward that belongs to your loyal followers.
Tyndale line
For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name.
For thou, O God, hast heard my vows: Thou hast given me the heritage of those that fear thy name.
For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name.
For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name.
For thou, O God, hast heard my desires: thou hast giuen an heritage vnto those that feare thy Name.
Strictly literal
For thou, O God, hast heard my vows; thou hast given [me] the inheritance of those that fear thy name.
For Thou, O God, hast hearkened to my vows, Thou hast appointed the inheritance Of those fearing Thy name.
For You, O God, have listened to my vows, || You have appointed the inheritance || Of those fearing Your Name.
(61:6) For thou, O God, hast truly listened to my vows: thou hast given back the heritage of those that fear thy name.
For you, God, have heard my vows, you have given me the inheritance of those who honor your name.
From the Latin
But they have thought to cast away my price; I ran in thirst: they blessed with their mouth, but cursed with their heart.
Simplified
For you, God, have heard the promises I've made. You have given all those who love your character your special blessing.
For you, O God, have made answer to my prayers; you have given me the heritage of those who give honour to your name.
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 their wording for Psalm 61:5, with the Septuagint providing a different word order but maintaining the same essential meaning.
כִּֽי־ אַתָּ֣ה אֱ֭לֹהִים שָׁמַ֣עְתָּ לִנְדָרָ֑י נָתַ֥תָּ יְ֝רֻשַּׁ֗ת יִרְאֵ֥י שְׁמֶֽךָ׃
8 of the 9 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 61:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
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…
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
נֶ֫דֶר (neder) means 'vow' and refers to a promise made to God. It can also denote a specific thing that has been promised. The word is derived from a root associated with making a promise, and it appears in contexts involving commitments or votive offerings.
נֶ֫דֶר, נֵ֫דֶר n.m. vow
base
H5088 נֶ֫דֶר, נֵ֫דֶר vow
5088 neder neh'-der
or neder {nay'-der}; from 5087; a promise (to God); also
(concretely) a thing promised:--vow((-ed)).
see HEBREW for 05087
נֶ֫דֶר (ne.der) — vow.
vow, votive offering
HR/Ncmpc/Sp1bs — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
יְרֻשָּׁה (yrushah) refers to possession or inheritance, indicating something that is occupied or a patrimony. It is derived from the root word for conquest and encompasses meanings related to heritage and ownership.
יְרֻשָּׁה n.f. (a) possession, inheritance
base
H3425 יְרֻשָּׁה (a) possession, inheritance
3425 yrushah yer-oosh-shaw'
from 3423; something occupied; a conquest; also a
patrimony:--heritage, inheritance, possession.
see HEBREW for 03423
יְרֻשָּׁה (ye.rush.shah) — possession.
possession, inheritance
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
יָרֵא (yare') is an adjective and verb derived from the root יָרֵא (H3372), meaning 'to fear.' It encompasses meanings such as 'afraid' and 'reverent.' The entries indicate a moral aspect to fear, suggesting a sense of reverence alongside being fearful.
יָרֵא adj. verb. v. supr. [j.df.aa] Pt.
base
H3373 יָרֵא adj. verb. v. supr. [3372] Pt.
3373 yare' yaw-ray'
from 3372; fearing; morally, reverent:--afraid, fear (-ful).
see HEBREW for 03372
יָרֵא (ya.re) — afraid.
fearing, reverent, afraid
HAampc — HAampc
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)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms