Psalms 79:8 — Word Study
WLCאַֽל־ תִּזְכָּר־ לָנוּ֮ עֲוֹנֹ֪ת רִאשֹׁ֫נִ֥ים מַ֭הֵר יְקַדְּמ֣וּנוּ רַחֲמֶ֑יךָ כִּ֖י דַלּ֣וֹנוּ מְאֹֽד׃
BSADo not holdzâkar▸ [remember not, forget] pastriʼshôwn [former, ancestral] sinsʻâvôn [iniquities, moral evils] let Your compassionracham [tender, loving, mercies, womb of love] comeqâdam▸ quicklymahêr [speedily, hasten] forkîy we are broughtdâlal■ [very, exceedingly] lowmᵉʼôd [to languish, in a state of weakness]
| Greek | English | Parsing |
|---|---|---|
| אַֽל־ | may not | Particle |
| תִּזְכָּר־ | you remember | Verb, Qal, jussive second person masculine singular |
| לָנוּ֮ | to us | Preposition, suffix |
| עֲוֹנֹ֪ת | iniquities | Noun common, feminine plural absolute |
| רִאשֹׁ֫נִ֥ים | former | Adj |
| מַ֭הֵר | [surely] quickly | Verb, Piel, infinitive construct common |
| יְקַדְּמ֣וּנוּ | may they come to meet us | Verb piel imperfect third person masculine plural, suffix |
| רַחֲמֶ֑יךָ | compassion your | Noun common masculine plural construct, suffix |
| כִּ֖י | for | Particle |
| דַלּ֣וֹנוּ | we have become low | Verb, Qal, perfect first person common plural |
| מְאֹֽד׃ | exceedingly | Adv |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not hold past sins against us; let Your compassion come quickly, for we are brought low. |
| KJV | O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low. |
| ASV | Remember not against us the iniquities of our forefathers: Let thy tender mercies speedily meet us; For we are brought very low. |
| YLT | Remember not for us the iniquities of forefathers, Haste, let Thy mercies go before us, For we have been very weak. |
| WEB | Don’t hold the iniquities of our forefathers against us. Let your tender mercies speedily meet us, for we are in desperate need. |
| BBE | Do not keep in mind against us the sins of our fathers; let your mercy come to us quickly, for we have been made very low. |
The translations agree in their rendering of the verse, maintaining the essential meaning of the original Hebrew.
The structure of the verse includes a main plea followed by reasons for that plea, emphasizing the urgency of the request.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָכַר
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 79:8
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 Mercygenerated
Psalms 79:8 is part of a communal lament where the psalmist asks God to overlook the sins of the past and to respond quickly with compassion. This plea comes after a description of devastation faced by the people, emphasizing their lowly state and need for divine mercy. The surrounding verses reflect a deep sense of urgency and desperation for God's intervention, as they face the consequences of their sins.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 25:7 | Remember not the sins of my youth, nor my rebellious acts; remember me according to Your loving devotion, because of Your goodness, O LORD. |
| 2 | Psalm 130:3 | If You, O LORD, kept track of iniquities, then who, O Lord, could stand? |
| 3 | Exodus 32:34 | Now go, lead the people to the place I described. Behold, My angel shall go before you. But on the day I settle accounts, I will punish them for their sin.” |
| 4 | 1 Kings 17:18 | “O man of God,” said the woman to Elijah, “what have you done to me? Have you come to remind me of my iniquity and cause the death of my son?” |
| 5 | Isaiah 64:9 | Do not be angry, O LORD, beyond measure; do not remember our iniquity forever. Oh, look upon us, we pray; we are all Your people! |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — עֲוֹנֹ֪ת, 'a.vo.Notgenerated
The noun עָוֹן (avon) refers to iniquity or moral evil, indicating a serious wrongdoing that carries guilt. It is often used in contexts discussing sin and its consequences, highlighting the weight of moral failures before God.
In this verse, the psalmist specifically asks God not to remember the עֲוֹנֹ֪ת — the iniquities — of the people, indicating a plea for forgiveness and the desire for a fresh start. The use of this term emphasizes the gravity of their past actions and the need for divine mercy.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the term iniquities to translate עֲוֹנֹ֪ת, aligning with the KJV and ASV.
Sentence Structuregenerated
The main verb in the verse is תִּזְכָּר, you remember, which governs the entire plea. The structure is built around this verb, with a series of phrases detailing what should not be remembered and the request for compassion.
The verse is structured as a single complex sentence, with the main clause expressing the request and subordinate clauses elaborating on the conditions and context of that request.
Septuagint Backgroundgenerated
The Septuagint translates עֲוֹנֹ֪ת as ἀνομιῶν, which carries a similar meaning of lawlessness or moral failing. This choice reflects a broader interpretation of the Hebrew term, emphasizing the nature of sin as a violation of divine law.
This translation indicates a slight widening of the term's scope, suggesting not just individual acts of sin but a more systemic issue of iniquity.
In plain words — the whole versegenerated
Psalms 79:8 is a heartfelt plea asking God not to remember the past sins of the people. The psalmist requests that God quickly show compassion, as they find themselves in a state of great distress and weakness.
Frequently Asked Questionsgenerated
The 'past sins' refer to the iniquities or moral evils committed by the people, which they hope God will not hold against them.
Compassion is emphasized as a crucial aspect of God's character, highlighting the people's need for His mercy in their lowly state.
To be 'brought low' means to experience weakness or oppression, indicating the dire situation the people find themselves in.
This verse connects to the overall theme of lament and the need for God's intervention and mercy in the face of suffering and sin.
Reflection Questionsgenerated
- In what ways can I seek God's compassion in my own life?
- How do I understand the concept of iniquity in my own actions?
- What does it mean to be brought low, and how can I find strength in that state?
- How can I cultivate a heart that seeks forgiveness and mercy, both for myself and for others?
The early church on this verse — how the Fathers read it
Early Church Fathers, like Augustine, have commented on this verse, interpreting it as a plea for God's mercy in light of past sins.
...He subjoins, "Remember not our iniquities of old" [Psalms 79:8]. He says not bygone, which might have even been recent; but "of old," that is, coming from parents.Early Church Fathers on Psalms 79 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 79:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO remember not against us former iniquities,.... Or, "our ancient iniquities", as the Septuagint; the most ancient sin of all is that of our first parents, in which we are involved, and by which we
Read John Gill on Psalms 79 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.
Read Robert Jamieson on Psalms 79 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFormer iniquities; the sins committed by our forefathers, and by us, who have filled up the measure of their sins, for which we confess thou hast most righteously brought this desolating judgment upon us. Thy tender mercies; upon which all our confidence is fixed; for merit and righteousness we have none. See ,9. Prevent us; prevent our utter extirpation, which we have deserved, and have great reason to expect. Brought very low; past the hopes of all human help, and therefore the glory of our deliverance will be wholly thine.
Read Matthew Poole on Psalms 79 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 79:8 O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.Ver. 8. O remember not against us former iniquities] Or, the iniquities of them that were before us, wherewith we also are justly chargeable; the sin of the golden calf, saith the Arabic here, an ounce whereof is in all our sufferings to this day, say the Jews. Alexander slew the Branchidae, and utterly destroyed their city, because their forefathers had long before endeavoured to betray Greece into the hands of Xerxes, ωςπροδοταςανειλεν (Diodor. Curt. lib. 7). Speedily prevent us] Lest they come too late; for we are at last gasp.
Read John Trapp on Psalms 79 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Remember not against us former iniquities] Visit us not for the sins of our forefathers. Speedily prevent us] Let them go before us, and turn us out of the path of destruction; for there is no help for us but in thee. We are brought very low.] Literally, "We are greatly thinned." Few of us remain.
Read AdamClarke on Psalms 79 →CambridgeThe Cambridge Bible for Schools and Colleges8. Remember not against us the iniquities of our forefathers (R.V.). For these sins Israel in the Exile knew that it was suffering (Lamentations 5:7), in accordance with the warnings of the law (Exodus 20:5). For the phrase cp. Jeremiah 11:10. But the next verse shews that the Psalmist does not claim that his own generation is innocent. Cp. Leviticus 26:39-40. prevent us] Come to meet us. See on Psalms 59:10. It is an appeal to the fundamental revelation of God as a merciful God (Exodus 34:6).
Read Cambridge on Psalms 79 →Albert Barnes1798–1870Barnes' Notes on the BibleO remember not against us forrmer iniquities - Margin, The iniquities of them that were before us. The Hebrew may mean either former times, or former generations. The allusion, however, is substantially the same.
Read Albert Barnes on Psalms 79 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Remember not against us former iniquities—Make us not answerable for the sins of our forefathers, or of “former” generations; a deprecation of the judgment threatened Exodus 20:5, “visiting the
Read Daniel Denison Whedon on Psalms 79 →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
Do not hold past sins against us; let Your compassion come quickly, for we are brought low.
Don’t hold the iniquities of our forefathers against us. Let your tender mercies speedily meet us, for we are in desperate need.
Do not hold past sins against us; let Your compassion come quickly, for we are brought low.
Do not hold us accountable for the sins of earlier generations! Quickly send your compassion our way, for we are in serious trouble!
Tyndale line
O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.
Remember not against us the iniquities of our forefathers: Let thy tender mercies speedily meet us; For we are brought very low.
Remember not against us the iniquities of our forefathers: let thy tender mercies speedily prevent us: for we are brought very low.
O remember not against us former iniquities: let thy tender mercies speedily succor us: for we are brought very low.
Remember not against vs the former iniquities, but make haste and let thy tender mercies preuent vs: for we are in great miserie.
Strictly literal
Remember not against us the iniquities of [our] forefathers; let thy tender mercies speedily come to meet us: for we are brought very low.
Remember not for us the iniquities of forefathers, Haste, let Thy mercies go before us, For we have been very weak.
Do not remember for us the iniquities of forefathers, || Hurry, let Your mercies go before us, || For we have been very weak.
Oh remember not against us the iniquities of our fathers: make haste, let thy mercies come to our aid; for we are very miserable.
Do not hold the sins of our forefathers against us; may your merciful actions come to us, for we are very low.
From the Latin
O God of hosts, convert us: and shew thy face, and we shall be saved.
Simplified
Don't hold the sins of our forefathers against us! Come to us quickly for we desperately need your compassion.
Do not keep in mind against us the sins of our fathers; let your mercy come to us quickly, for we have been made very low.
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 agree closely in their wording, with all eleven words matched in the Hebrew and Greek texts. This indicates a strong consistency in the preservation of this verse across traditions.
אַֽל־ תִּזְכָּר־ לָנוּ֮ עֲוֹנֹ֪ת רִאשֹׁ֫נִ֥ים מַ֭הֵר יְקַדְּמ֣וּנוּ רַחֲמֶ֑יךָ כִּ֖י דַלּ֣וֹנוּ מְאֹֽד׃
11 of the 11 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 79:8
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
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
Adj — AdjHAompa
for'-mer:
The word in the sense of "maker," "framer," occurs only in Jer 51:19, "He is the former (from yatsar, "to form") of all things." The adjective, in the sense of preceding in the order of time, is commonly in Hob the translation of ri'shon, "first," "foremost" (Ge 40:13; Nu 21:26; De 24:4, etc.); in Greek of proteros (Eph 4:22; Heb 10:32; 1Pe 1:14); and in two cases (Ac 1:1; Re 21:4) of protos, where…
מָהַר (mahar) primarily means to hasten or hurry, conveying a sense of urgency or quickness. It can describe being anxious or impetuous, as well as the act of preparing or bringing something quickly. Additionally, it has a secondary meaning related to acquiring something by payment. The lexicons agree on these definitions without notable disagreement.
[מָהַר] vb. hasten
Niph. be hurried = anxious, disturbed; hasty, precipitate; impetuous
Pi.
hasten, make haste = go or come quickly
hasten vb.
trans. hasten, = prepare quickly; = bring quickly; = do quickly
base
מָהַר vb. denom. acquire by paying purchase-price
base
H4116a [מָהַר] hasten . be hurried = anxious, disturbed; hasty, precipitate; impetuous
. . hasten, make haste = go or come quickly
. hasten vb.
. trans. hasten, = prepare quickly; = bring quickly; = do quickly
H4116b מָהַר vb. denom. acquire by paying purchase-price
4116 mahar maw-har'
a primitive root; properly, to be liquid or flow easily, i.e.
(by implication); to hurry (in a good or a bad sense); often
used (with another verb) adverbially, promptly:--be carried
headlong, fearful, (cause to make, in, make) haste(-n, -ily),
(be) hasty, (fetch, make ready) X quickly, rash, X shortly,
(be so) X soon, make speed, X speedily, X straightway, X
suddenly, swift.
מָהַר (ma.har) — to hasten.
1)(Qal) to hasten
1a) (Niphal) to be hurried, be anxious
1a) hasty, precipitate, impetuous
1b) (Piel)
1b1) to hasten, make haste
1b2) hasten (used as adverb with another verb)
1b3) to hasten, prepare quickly, do quickly, bring quickly
מָהַר (ma.har) — to buy.
acquire by paying purchase-price
HVpcc — Verb · Piel · infinitive construct commonHVpcc
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
V-Piel-Imperf-3mp | Suff — Verb piel imperfect third person masculine plural · suffixHVpi3mp/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
רַחַם (racham) primarily means 'womb' and is associated with the idea of nurturing. It also refers to 'compassion' in its plural form, רַחֲמִים (rachamim), indicating a deep, tender love or mercy. The word is built from a root that conveys a sense of cherishing, often linked to the maternal aspect of compassion.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
רַחֲמִים n.m. abs. pl. intens. compassion
base
H7356a רֶ֫חֶם, רַ֫חַם womb H7356b רַחֲמִים abs. pl. intens. compassion
7356 racham rakh'-am
from 7355; compassion (in the plural); by extension, the womb
(as cherishing the fetus); by implication, a maiden:--
bowels, compassion, damsel, tender love, (great, tender)
mercy, pity, womb.
see HEBREW for 07355
רַחַם (ra.cham) — womb.
womb
Another spelling of re.chem (רֶ֫חֶם "womb" H7358)
רַחֲמִים (ra.cha.mim) — compassion.
compassion
Aramaic equivalent: re.chem (רַחֲמִין "compassion" H7359)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
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)
Conj — 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…
דָּלַל (dalal) is a Hebrew verb meaning to hang, be low, or languish. It conveys a sense of being slackened or feeble, often in a figurative context of distress or oppression. The word appears in various forms, including Qal and Niphal, indicating both active and passive states of being low or brought low.
[דָּלַל] vb. hang, be low, languish
Qal hang, ‘depend’
Niph. be brought low, laid low
base
H1809 [דָּלַל] hang, be low, languish
1809 dalal daw-lal'
a primitive root (compare 1802); to slacken or be feeble;
figuratively, to be oppressed:--bring low, dry up, be emptied,
be not equal, fail, be impoverished, be made thin.
see HEBREW for 01802
דָּלַל (da.lal) — to languish.
1) to hang, languish, hang down, be low
1a) (Qal)
1a1) to hang low
1a2) to be low
1a3) of distress (fig.)
1a4) to languish, look weakly (of eyes)
1b) (Niphal) to be brought low, be laid low
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
Adv — AdvHAcmsa