Psalms 86:1 — Word Study
WLCהַטֵּֽה־ יְהוָ֣ה אָזְנְךָ֣ עֲנֵ֑נִי כִּֽי־ עָנִ֖י וְאֶבְי֣וֹן אָֽנִי׃
BSAA prayertᵉphillâh of DavidDâvid Inclinenâṭâh [bow down, stretch out] Your earʼôzen [ability to hear, listen] O LORDYᵉhôvâh [Yehovah, The covenant Name of God] and answer meʻânâh [respond, sing, make music] forkîy Iʼănîy am poorʻânîy [exist as, declare myself, afflicted, humble, weak] and needyʼebyôwn [in need, oppressed, requiring help]
| Greek | English | Parsing |
|---|---|---|
| הַטֵּֽה־ | incline | Verb, Hiphil, imperative second person masculine singular |
| יְהוָ֣ה | O Yahweh | Noun proper |
| אָזְנְךָ֣ | ear your | Noun common feminine singular construct, suffix |
| עֲנֵ֑נִי | answer me | Verb qal imperative second person masculine singular, suffix |
| כִּֽי־ | for | Particle |
| עָנִ֖י | [am] poor | Adj |
| וְאֶבְי֣וֹן | and needy | Conjunction |
| אָֽנִי׃ | I | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Incline Your ear, O LORD, and answer me, for I am poor and needy. |
| KJV | Bow down thine ear, O LORD, hear me: for I am poor and needy. |
| ASV | Bow down thine ear, O Jehovah, and answer me; For I am poor and needy. |
| YLT | A Prayer of David. Incline, O Jehovah, Thine ear, Answer me, for I [am] poor and needy. |
| WEB | Hear, Yahweh, and answer me, for I am poor and needy. |
| BBE | Let your ears be open to my voice, O Lord, and give me an answer; for I am poor and in need. |
Where they part company is in the rendering of עָנִ֖י — see How Translations Differ.
The sentence structure features a main clause followed by a subordinate clause and a reason clause, emphasizing the urgency of the psalmist's request.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָנִי
verbתְּפִלָּה
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 86:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prayer for Helpgenerated
Psalm 86:1 is a heartfelt plea from the psalmist, who seeks the attention of the LORD, acknowledging his own lowly state as he cries out for help. This psalm emphasizes the importance of divine assistance in times of distress, resonating with themes found throughout the Psalms, where the faithful often turn to God for deliverance and mercy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 102:1 | Hear my prayer, O LORD; let my cry for help come before You. |
| 2 | Psalm 142:1 | I cry aloud to the LORD; I lift my voice to the LORD for mercy. |
| 3 | Psalm 31:2 | Incline Your ear to me; come quickly to my rescue. Be my rock of refuge, the stronghold of my deliverance. |
| 4 | Isaiah 37:17 | Incline Your ear, O LORD, and hear; open Your eyes, O LORD, and see. Listen to all the words that Sennacherib has sent to defy the living God. |
| 5 | Daniel 9:18 | Incline Your ear, O my God, and hear; open Your eyes and see the desolation of the city that bears Your name. For we are not presenting our petitions before You because of our righteous acts, but because of Your great compassion. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — הַטֵּֽה־, ha.teh-generated
The verb הַטֵּֽה־ (ha.teh-) is a Hiphil imperative, meaning to incline or stretch out. It conveys a sense of bending down, both physically and metaphorically, to show attentiveness and care. This word is often used in contexts where someone is reaching out to help or listen, indicating a posture of humility and readiness to respond.
This plea for God to 'incline' His ear suggests an intimate relationship, where the psalmist desires not just to be heard, but to experience God's active involvement in his life. The emphasis on the divine ear underscores the belief that God is attentive to the cries of the needy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses incline for הַטֵּֽה־, which is also reflected in the KJV and ASV.
Sentence Structuregenerated
The verse comprises a main clause and a subordinate clause. The finite verb עֲנֵ֑נִי (answer me) governs the structure, with the imperative הַטֵּֽה־ (incline) initiating the appeal to God. This structure highlights the urgency of the psalmist's request.
The word order places the imperative first, emphasizing the psalmist's immediate need for divine attention, followed by the reason for his plea, which is his state of being poor and needy.
Septuagint Backgroundgenerated
The Septuagint translates הַטֵּֽה־ as προσευξὴ (proseuchē), which means 'prayer.' This choice reflects a broader interpretation, suggesting that the act of inclining is inherently linked to prayer and supplication.
The translation of יְהוָ֣ה as κύριε (kurie), meaning 'Lord,' maintains the reverence associated with God's name, aligning with the traditional Greek rendering of the divine.
In plain words — the whole versegenerated
Psalm 86:1 is a prayer where the psalmist asks the LORD to listen and respond to him because he is poor and needy. This reflects a common theme in the Psalms, where individuals turn to God for help in their struggles.
Frequently Asked Questionsgenerated
The psalmist is requesting that God pay close attention to his plea, indicating a desire for a personal and responsive relationship with the divine.
These terms express his humble state and dependence on God for support and deliverance from his troubles.
This verse echoes the sentiments found in many psalms where the faithful seek God's help in times of distress, highlighting the importance of divine intervention.
The psalmist's plea teaches us the value of humility and the importance of turning to God in our times of need.
Reflection Questionsgenerated
- In what areas of my life do I feel poor or needy, and how can I bring those to God?
- How can I cultivate a deeper sense of reliance on God in my daily life?
- What does it mean to me to know that God listens to my prayers?
- How can I respond to others in need, reflecting the compassion of God?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine of Hippo, have commented on this verse, often highlighting the humility and dependence on God expressed by the psalmist.
"Bow down Your ear, O Lord, and hear me" [Psalms 86:1]. He speaks in the form of a servant: speak thou, O servant, in the form of your Lord: "Bow down Your ear,Early Church Fathers on Psalms 86 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 86:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBow down thine ear, O Lord, hear me,.... This is spoken of God after the manner of men, who, when they listen and attentively hearken to what is said to them, stoop and bow the head, and incline the
Read John Gill on Psalms 86 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBow down thine ear, O LORD, hear me: for I am poor and needy.
Read Robert Jamieson on Psalms 86 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 86 When he was in some deep distress, either from Saul, or by Absalom, or upon some other occasion. David strengtheneth himself in prayer by the truth of his religion, , and by God’ s goodness and his readiness to hear, ; desireth the continuance of his grace, . Complaining of his proud enemies, he entreateth for some token of his love, to their shame and confusion, . Forsaken and persecuted by men, and utterly unable to save myself, and therefore a very proper object for thy power and goodness to work upon.
Read Matthew Poole on Psalms 86 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 86:1 « A Prayer of David. » Bow down thine ear, O LORD, hear me: for I [am] poor and needy.A prayer] Left for a form, for a help to devotion, as was also Psalms 102:1 title. Ver. 1. Bow down thine ear, O Lord] As the careful Physician doth to his feeble patient; so Basil glosseth here. For I am poor and needy] Having nothing to live on but what my friends privately send me, or what I can get by plundering from the Lord’ s enemies, 1 Samuel 30:26.
Read John Trapp on Psalms 86 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXXXVI The psalmist prays to God for support, from a conviction that he is merciful, good, ready to forgive, and that there is none like him, 1-8; all nations shall bow before him because of his wondrous works, 9, 10; he prays to be instructed, and promises to praise God for his great mercy, 11-13; describes his enemies, and appeals to God, 14-16; begs a token for God, that his enemies may be confounded, 17. NOTES ON PSALM LXXXVI The title attributes this Psalm to David; and in this all the Versions agree: but in its structure it is the same with those attributed to the sons of Korah; and was probably made during the captivity. It is a very suitable prayer for a person labouring under…
Read AdamClarke on Psalms 86 →CambridgeThe Cambridge Bible for Schools and Colleges1–5. A series of petitions, each supported by the ground on which the Psalmist pleads for a hearing.
Read Cambridge on Psalms 86 →Albert Barnes1798–1870Barnes' Notes on the BibleBow down thine ear, O Lord, hear me - See the notes at Psalms 5:1. For I am poor and needy - This is the reason here assigned why God should hear him. It is not a plea of merit.
Read Albert Barnes on Psalms 86 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Poor—With the adsignification of lowly, poor in spirit, as Zechariah 9:9; Psalms 9:12; Matthew 5:3. Needy—Afflicted. Humility and suffering appeal to the mercy of God.
Read Daniel Denison Whedon on Psalms 86 →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
Incline Your ear, O LORD, and answer me, for I am poor and needy.
Hear, Yahweh, and answer me, for I am poor and needy.
A prayer of David. Incline Your ear, O LORD, and answer me, for I am poor and needy.
Listen O Lord! Answer me! For I am oppressed and needy.
Tyndale line
Bow down thine ear, O LORD, hear me: for I am poor and needy.
Bow down thine ear, O Jehovah, and answer me; For I am poor and needy.
Bow down thine ear, O LORD, and answer me; for I am poor and needy.
A Prayer of David. Bow down thy ear, O LORD, hear me: for I am poor and needy.
A prayer of David. Incline thine eare, O Lord, and heare me: for I am poore and needy.
Strictly literal
Incline thine ear, Jehovah, answer me; for I am afflicted and needy.
A Prayer of David. Incline, O Jehovah, Thine ear, Answer me, for I [am] poor and needy.
A PRAYER OF DAVID. Incline, O YHWH, Your ear, || Answer me, for I [am] poor and needy.
“A prayer of David.” Incline, O Lord, thy ear, answer me; for poor and needy am I.
Listen, Yahweh, and answer me, for I am poor and oppressed.
From the Latin
For the sons of Core, a psalm of a canticle. The foundations thereof are in the holy mountains:
Simplified
Please listen to me, Lord! Please answer me, for I am weak and really need your help!
Let your ears be open to my voice, O Lord, and give me an answer; for I am poor and in need.
Word by word, the decisions they made
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 (MT) of Psalms 86:1 reads, "הַטֵּֽה־ יְהוָ֣ה אָזְנְךָ֣ עֲנֵ֑נִי כִּֽי־ עָנִ֖י וְאֶבְי֣וֹן אָֽנִי׃" which translates to "Incline Your ear, O LORD, and answer me, for I am poor and needy." The Septuagint (LXX) agrees with the MT in meaning, as it contains 7 of the 8 words from the MT, although the word order and articles differ as it presents its own structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this specific verse, thus confirming the MT's wording and meaning as consistent across these ancient witnesses.
הַטֵּֽה־ יְהוָ֣ה אָזְנְךָ֣ עֲנֵ֑נִי כִּֽי־ עָנִ֖י וְאֶבְי֣וֹן אָֽנִי׃
7 of the 8 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 86:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Hiphil-Impv-2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
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
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
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…
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Conj | Adj — ConjunctionHC/Aamsa
ned'-i ('ebhyon).
See POOR.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs