Psalms 69:6 — Word Study
WLCאַל־ יֵ֘בֹ֤שׁוּ בִ֨י׀ קֹוֶיךָ֮ אֲדֹנָ֥י יְהוִ֗ה צְבָ֫א֥וֹת אַל־ יִכָּ֣לְמוּ בִ֣י מְבַקְשֶׁ֑יךָ אֱ֝לֹהֵ֗י יִשְׂרָאֵֽל׃
BSA◂O Godʼĕlôhîym [Elohim, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| יֵ֘בֹ֤שׁוּ | they be ashamed | Verb, Qal, jussive third person masculine plural |
| בִ֨י׀ | in me | Preposition, suffix |
| קֹוֶיךָ֮ | [those who] wait for you | Verb qal participle (active) masculine plural common, suffix |
| אֲדֹנָ֥י | O Lord | Noun proper |
| יְהוִ֗ה | Yahweh | Noun proper |
| צְבָ֫א֥וֹת | of hosts | Noun common, feminine plural absolute |
| אַל־ | may not | Particle |
| יִכָּ֣לְמוּ | they be humiliated | Verb, Niphal, jussive third person masculine plural |
| בִ֣י | in me | Preposition, suffix |
| מְבַקְשֶׁ֑יךָ | [those who] seek you | Verb piel participle (active) masculine plural common, suffix |
| אֱ֝לֹהֵ֗י | O God of | Noun common, masculine plural construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May those who hope in You not be ashamed through me, O Lord GOD of Hosts; may those who seek You not be dishonored through me, O God of Israel. |
| KJV | Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel. |
| ASV | Let not them that wait for thee be put to shame through me, O Lord Jehovah of hosts: Let not those that seek thee be brought to dishonor through me, O God of Israel. |
| YLT | Let not those waiting on Thee be ashamed because of me, O Lord, Jehovah of Hosts, Let not those seeking Thee Blush because of me, O God of Israel. |
| WEB | Don’t let those who wait for you be shamed through me, Lord Yahweh of Armies. Don’t let those who seek you be brought to dishonor through me, God of Israel. |
| BBE | Let not those who have hope in you be put to shame because of me, O Lord God of armies: let not those who are waiting for you be made low because of me, O God of Israel. |
Where they part company is in the rendering of יֵ֘בֹ֤שׁוּ — see How Translations Differ.
Two main clauses expressing wishes, each with a prepositional phrase indicating the psalmist's personal involvement.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאַתָּה
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 69:6
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 the Faithfulgenerated
Psalm 69:6 is a heartfelt appeal from the psalmist, who desires that those who hope in God not experience shame because of his own circumstances. This plea reflects the psalmist's deep concern for the faithful and their reputation before God. The surrounding verses highlight the psalmist's own struggles and the scorn he faces, making this request even more poignant.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:7 | Let the assembled peoples gather around You; take Your seat over them on high. |
| 2 | Psalm 25:3 | Surely none who wait for You will be put to shame; but those who are faithless without cause will be disgraced. |
| 3 | Psalm 35:26 | May those who gloat in my distress be ashamed and confounded; may those who exalt themselves over me be clothed in shame and reproach. |
| 4 | Isaiah 49:23 | Kings will be your foster fathers, and their queens your nursing mothers. They will bow to you facedown and lick the dust at your feet. Then you will know that I am the LORD; those who hope in Me will never be put to shame.” |
| 5 | Luke 24:19–21 | “What things?” He asked. “The events involving Jesus of Nazareth,” they answered. “This man was a prophet, powerful in speech and action before God and all the people. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — יֵ֘בֹ֤שׁוּ, ye.Vo.shugenerated
The verb בּוֹשׁ (buwsh) means 'to be ashamed' and conveys feelings of guilt or disappointment. The jussive form here expresses a wish for others, indicating that the psalmist does not want the faithful to feel shame due to his actions or situation.
This verb captures the emotional weight of shame, suggesting a strong desire for the faithful to maintain their dignity and honor in the eyes of God, despite the psalmist's own trials.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of יֵ֘בֹ֤שׁוּ as 'be ashamed.' The BSB, KJV, ASV, YLT, WEB, and BBE all render it similarly.
Sentence Structuregenerated
The verse contains two main clauses, each expressing a wish: the first concerning those who hope in God, and the second regarding those who seek Him. The structure emphasizes the psalmist's concern for the faithful's reputation.
The jussive verbs יֵ֘בֹ֤שׁוּ and יִכָּ֣לְמוּ serve as the finite verbs, each governing their respective clauses and highlighting the psalmist's desire for the faithful.
Septuagint Backgroundgenerated
The Septuagint translates יֵ֘בֹ֤שׁוּ as σὺ (you), which shifts the focus slightly from the action of being ashamed to a direct address. This choice may imply a more personal connection between the psalmist's plea and the faithful's experience.
This rendering indicates a narrowing of focus, emphasizing the relationship between the psalmist and God rather than the broader community.
In plain words — the whole versegenerated
Psalm 69:6 expresses a plea from the psalmist that those who trust in God should not feel ashamed because of him. He emphasizes the importance of their honor and dignity in the face of his own struggles, reflecting his deep concern for their well-being.
Frequently Asked Questionsgenerated
Hoping in God involves trusting in His character and promises, believing that He will act on behalf of those who seek Him.
The psalmist feels a deep responsibility for the reputation of those who trust in God, wishing to protect them from any dishonor that might arise from his own situation.
This title emphasizes God's sovereignty and power, indicating that He is the commander of heavenly armies, capable of protecting and delivering His people.
This verse encapsulates the theme of personal distress and the desire for God's intervention, highlighting the psalmist's concern for both his own plight and the well-being of the faithful.
Reflection Questionsgenerated
- In what ways have I seen God honor those who trust in Him?
- How can I support others who are struggling with shame or disappointment?
- What does it mean for me to hope in God in my daily life?
- How can I reflect God's character to those around me, especially in times of difficulty?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to emphasize the importance of not causing shame to those who wait on God.
"Let them not blush in Me, that wait for You, O Lord, Lord of virtues" [Psalms 69:6].Early Church Fathers on Psalms 69 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 69:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet not them that wait on thee, O Lord God of hosts, be ashamed for my sake,.... Of their expectation of redemption and salvation by the Messiah, they have been waiting upon the Lord for; when they
Read John Gill on Psalms 69 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO God, thou knowest my foolishness; and my sins are not hid from thee.
Read Robert Jamieson on Psalms 69 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThem that wait on thee, i.e. thy godly people, who rely upon thy promises which thou hast made to all thine in general, and to me in a special manner, wherein they also are concerned. Ashamed, i.e. frustrated of their just hopes; which will make them ashamed, either to look upon God, or to look upon their enemies, when they shall reproach them for their confidence in God. For my sake; either, 1. For the sake of my sins last mentioned; let not all good men suffer for my sins. Or, 2. Because of my sad disappointments. For if they see me rejected and forsaken of God, whom they have esteemed a great example of faith, and prayer, and all virtue and piety, they will be exceedingly discouraged by…
Read Matthew Poole on Psalms 69 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 69:6 Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel. Ver. 6. Let not them … be ashamed for my sake] Give me not up to passions of dishonour, to opprobrious practices, whereby religion might be reproached, or good people reviled and abused, much less staggered and set at a stand by my sufferings.
Read John Trapp on Psalms 69 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Let not them.—We again meet the feeling so common in the Psalms (see especially Psalms 44:17-22), that the sufferings of any member of Israel must bring dishonour on the name of Jehovah and on His religion. Here, however, it seems to touch a higher chord of feeling and to approach the true Churchmanship—the esprit de corps of the Kingdom of Heaven—which attaches a greater heinousness to the sin because it may harm the brethren. Not only would Jehovah be dishonoured in the sight of the heathen if He seemed to be disregarding His part of the covenant, but for an Israelite to have violated his part brought shame on all Israel.
Read Charles John Ellicott on Psalms 69 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Be ashamed for my sake] The sins of the Jews were a great stumbling-block in the way of the conversion of the Gentiles. They had been the peculiar people of the Lord. "How," say the Gentiles, "can a pure and holy Being love such people?" They were now punished for their crimes. "How," say the Gentiles, "can God deal so hardly with those whom he professes to love?" The pious among the captives felt keenly, because this reproach seemed to fall upon their gracious and merciful God.
Read AdamClarke on Psalms 69 →CambridgeThe Cambridge Bible for Schools and Colleges6. Let not those that wait on thee be ashamed through me, O Lord, Jehovah of hosts: Let not those that seek thee be brought to dishonour through me, O God of Israel. Cp. Psalms 25:3; Psalms 38:15-16. The divine titles are significant. They appeal to God’s sovereignty and to His relation to His people. Surely, since He has the power to prevent it, He cannot leave the true Israel to be the scorn of its foes, as will happen through me, or, in my case, if I am left to perish unregarded.
Read Cambridge on Psalms 69 →Albert Barnes1798–1870Barnes' Notes on the BibleLet not them that wait on thee - Those who worship thee; those who are thy true friends. True piety is often, in the Scriptures, represented as waiting on the Lord. See Psalms 25:3, Psalms 25:5; Psalms 37:9; Isaiah 40:31.
Read Albert Barnes on Psalms 69 →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
May those who hope in You not be ashamed through me, O Lord GOD of Hosts; may those who seek You not be dishonored through me, O God of Israel.
Don’t let those who wait for you be shamed through me, Lord Yahweh of Armies. Don’t let those who seek you be brought to dishonor through me, God of Israel.
May those who hope in You not be ashamed through me, O Lord GOD of Hosts; may those who seek You not be dishonored through me, O God of Israel.
Let none who rely on you be disgraced because of me, O sovereign Lord and king! Let none who seek you be ashamed because of me, O God of Israel!
Tyndale line
Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel.
Let not them that wait for thee be put to shame through me, O Lord Jehovah of hosts: Let not those that seek thee be brought to dishonor through me, O God of Israel.
Let not them that wait on thee be ashamed through me, O Lord GOD of hosts: let not those that seek thee be brought to dishonour through me, O God of Israel.
Let not them that wait on thee, O LORD God of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel.
Let not them that trust in thee, O Lord God of hostes, be ashamed for me: let not those that seeke thee, be confounded through mee, O God of Israel.
Strictly literal
Let not them that wait on thee, Lord, Jehovah of hosts, be ashamed through me; let not those that seek thee be confounded through me, O God of Israel.
Let not those waiting on Thee be ashamed because of me, O Lord, Jehovah of Hosts, Let not those seeking Thee Blush because of me, O God of Israel.
Do not let those waiting on You be ashamed because of me, || O Lord, YHWH of Hosts, || Do not let those seeking You || Blush because of me, || O God of Israel.
(69:7) Let not those that wait on thee, O Lord Eternal of hosts, be made ashamed through me: let not those that seek thee be confounded through me, O God of Israel.
Let not those who hope in you be put to shame because of me, Lord Yahweh of hosts; let not those who seek you be brought to dishonor because of me, God of Israel.
From the Latin
But I am needy and poor; O God, help me. Thou art my helper and my deliverer: O Lord, make no delay.
Simplified
Don't let those who trust you be ashamed because of me, Lord God Almighty. Don't let those who follow you be disgraced because of me, God of Israel.
Let not those who have hope in you be put to shame because of me, O Lord God of armies: let not those who are waiting for you be made low because of me, O God of Israel.
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 is consistent with the Septuagint in most respects, with only a few variations in word order and phrasing. The Dead Sea Scrolls fragment partially aligns with the MT, indicating that some words were restored by an editor.
אַל־ יֵ֘בֹ֤שׁוּ בִ֨י׀ קֹוֶיךָ֮ אֲדֹנָ֥י יְהוִ֗ה צְבָ֫א֥וֹת אַל־ יִכָּ֣לְמוּ בִ֣י מְבַקְשֶׁ֑יךָ אֱ֝לֹהֵ֗י יִשְׂרָאֵֽל׃
9 of the 13 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.
[אלהים] אתה ידעתה לוא לויתי ואשלמ׳נ
6 words of the verse are on this fragment — 1 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 69:6
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
HVqj3mp — Verb · Qal · jussive third person masculine pluralHVqj3mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
קָוָה (qavah) is a Hebrew verb that encompasses the meanings of waiting, expecting, and collecting. It can refer to eagerly waiting or lying in wait, as well as the act of gathering together. The word appears in different forms, including Qal and Piel, indicating various nuances of waiting and collecting.
[קָוָה] vb. wait for
Qal those waiting for
Pi.
wait, or look eagerly, for
lie in wait for
wait (linger) for
base
[קָוָה] vb. collect;—Niph. be collected
base
H6960a קָוָה wait for . wait, or look eagerly, for
. lie in wait for
. wait (linger) for
H6960b קָוָה collect;—Niph. be collected
6960 qavah kaw-vaw'
a primitive root; to bind together (perhaps by twisting),
i.e. collect; (figuratively) to expect:--gather (together),
look, patiently, tarry, wait (for, on, upon).
קָוָה (qa.vah) — to await.
1) to wait, look for, hope, expect
1a) (Qal) waiting (participle)
1b) (Piel)
1b1) to wait or look eagerly for
1b2) to lie in wait for
1b3) to wait for, linger for
קָוָה (qa.vah) — to collect.
1) to collect, bind together
1a) (Niphal) to be collected
HVqrmpc/Sp2ms — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp2ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNpt — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
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
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
HNpt — Noun properHNpt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
HNcfpa — Noun common · feminine plural absoluteHNcfpa
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
כָּלַם (kalam) is a Hebrew verb that primarily means to humiliate or insult. It has various forms, including Niphal (to be humiliated) and Hiphil (to humiliate others). The word conveys a sense of shame and confusion, indicating both the act of causing shame and the experience of being shamed.
[כָּלַם] vb. only Niph. Hoph. be humiliated, Hiph. humiliate
Niph. be humiliated, ashamed, put to shame, dishonoured, confounded
Hiph.
put to shame = insult, humiliate
exhibit shame
Hoph.
we were not insulted, humiliated
they were put to shame, dishonoured, confounded
base
H3637 [כָּלַם] only Niph. Hoph. be humiliated, Hiph. humiliate
3637 kalam kaw-lawm'
a primitive root; properly, to wound; but only figuratively,
to taunt or insult:--be (make) ashamed, blush, be confounded,
be put to confusion, hurt, reproach, (do, put to) shame.
כָּלַם (ka.lam) — be humiliated.
1) to insult, shame, humiliate, blush, be ashamed, be put to shame, be reproached, be put to confusion, be humiliated
1a) (Niphal)
1a1) to be humiliated, be ashamed
1a2) to be put to shame, be dishonoured, be confounded
1b) (Hiphil)
1b1) to put to shame, insult, humiliate, cause shame to
1b2) to exhibit shame
1c) (Hophal)
1c1) to be insulted, be humiliated
1c2) to be put to shame, be dishonoured, be confounded
HVNj3mp — Verb · Niphal · jussive third person masculine pluralHVNj3mp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
HVprmpc/Sp2ms — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp2ms
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.