Psalms 89:22 — Word Study
WLCלֹֽא־ יַשִּׁ֣א אוֹיֵ֣ב בּ֑וֹ וּבֶן־ עַ֝וְלָ֗ה לֹ֣א יְעַנֶּֽנּוּ׃
BSAwhichʼăsher handyâd to establishkûwn withʻim alsoʼaph armzᵉrôwaʻ to strengthenʼâmats
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יַשִּׁ֣א | he will deceive | Verb, Hiphil, imperfect third person masculine singular |
| אוֹיֵ֣ב | an enemy | Verb, Qal, participle (active) masculine singular |
| בּ֑וֹ | him | Preposition, suffix |
| וּבֶן־ | and a son of | Conjunction, noun common masculine singular construct |
| עַ֝וְלָ֗ה | injustice | Noun common, feminine singular absolute |
| לֹ֣א | not | Particle |
| יְעַנֶּֽנּוּ׃ | he will afflict him | Verb piel imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | No enemy will exact tribute; no wicked man will oppress him. |
| KJV | The enemy shall not exact upon him; nor the son of wickedness afflict him. |
| ASV | The enemy shall not exact from him, Nor the son of wickedness afflict him. |
| YLT | An enemy exacteth not upon him, And a son of perverseness afflicteth him not. |
| WEB | No enemy will tax him. No wicked man will oppress him. |
| BBE | The deceit of those who are against him will not overcome him; he will not be troubled by the sons of evil. |
Where they part company is in the translation choices for עַ֝וְלָ֗ה — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause, emphasizing the protective promise against both enemies and wicked individuals.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbיָד
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 89:22
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 — God's Promise of Protectiongenerated
Psalms 89:22 expresses God's assurance of protection for His chosen one, highlighting that neither enemies nor wicked individuals can impose their will upon him. This verse is part of a larger context where the psalmist reflects on God's faithfulness and the covenant made with David, ensuring that his lineage will be upheld and protected against adversaries, as seen in verses 21 and 23.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 17:9 | And I will provide a place for My people Israel and will plant them so that they may dwell in a place of their own and be disturbed no more. No longer will the sons of wickedness oppress them as they did at the beginning |
| 2 | Matthew 4:1–10 | Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. |
| 3 | John 17:12 | While I was with them, I protected and preserved them by Your name, the name You gave Me. Not one of them has been lost, except the son of destruction, so that the Scripture would be fulfilled. |
| 4 | 2 Thessalonians 2:3 | Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עַ֝וְלָ֗ה, 'av.Lahgenerated
The word עַ֝וְלָ֗ה ('avlah) signifies injustice or moral evil, encompassing acts that violate God's standards of righteousness. It is a feminine noun that often describes wrongful actions, including violence and unfair treatment. The parsing indicates it is in the absolute form, emphasizing its significance in the verse.
In this context, it highlights the nature of the wicked man who seeks to oppress. The use of this word underscores the moral failings of those who act unjustly, contrasting with the protection assured by God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term wicked to describe the man who would oppress.
Sentence Structuregenerated
The main verb of the verse is יַשִּׁ֣א (ya.Shi'), meaning 'he will deceive,' which governs the subject אוֹיֵ֣ב ('o.Yev), 'an enemy.' The structure presents a clear negation with two clauses: the first concerning the enemy's actions and the second about the wicked man.
The Hebrew word order places emphasis on the negation, starting with לֹֽא־ (lo') to highlight that neither the enemy nor the wicked man has power over him.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew words are translated with μου (mou), which means 'my.' This choice reflects a personal connection to the subject, emphasizing the protective relationship between God and His chosen one.
The translation captures the essence of the original Hebrew, maintaining the theme of divine protection against adversaries.
In plain words — the whole versegenerated
Psalms 89:22 assures that no enemy will demand tribute and no wicked person will oppress him. This reflects God's promise of protection for His chosen, emphasizing that they will not be harmed by those who seek to do evil.
Frequently Asked Questionsgenerated
It means that God's chosen will not be subjected to demands or taxes imposed by adversaries, highlighting divine protection.
The wicked man refers to any individual characterized by evil or injustice, who seeks to oppress others.
It reflects God's faithfulness by assuring His chosen that they will be safeguarded from harm and oppression.
We learn that God actively protects His people from their enemies and the wicked, ensuring their safety and well-being.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my life?
- How can I recognize and resist the influence of wickedness around me?
- What steps can I take to support those who are oppressed or facing injustice?
- How does understanding God's promise of protection impact my faith?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his exposition, emphasizing that the enemy cannot harm the faithful.
"The enemy shall not be able to do him violence" [Psalms 89:22]. The enemy rages indeed but he shall not be able to do Him violence: he is wont to hurt, but he shall not hurt.Early Church Fathers on Psalms 89 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe enemy shall not exact upon him,.... The enemy is the devil, as in the interpretation of the parable of the tares, Matthew 13:39, the implacable enemy of Christ and his church; and yet,
Read John Gill on Psalms 89 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
Read Robert Jamieson on Psalms 89 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot exact upon him; not conquer him, or make him tributary. Or, shall not deceive or circumvent him, as this word is used, . Afflict him, to wit, so as to overthrow or destroy him.
Read Matthew Poole on Psalms 89 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:22 The enemy shall not exact upon him; nor the son of wickedness afflict him.Ver. 22. The enemy shall not exact upon him] Or, shall profit nothing, not prosper at all, as the Chaldee and Greek have it. Nor the son of wickedness] Heb. of injurious evil, one that is set upon mischief, as Aaron said, this people is wholly set upon wickedness, Exodus 32:22.
Read John Trapp on Psalms 89 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Exact.—This meaning is possible, and is supported by the LXX. and Vulgate, “shall not get profit.” There may be an allusion to Deuteronomy 15:6, but perhaps it is better to take the verb in the same sense as the Hebrew margin of Psa 55:15, “shall not surprise him;” Symmachus has, “lead him astray.”
Read Charles John Ellicott on Psalms 89 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. The enemy shall not exact upon him] None of his enemies shall be able to prevail against him. It is worthy of remark that David was never overthrown; he finally conquered every foe that rose up against him. Saul's persecution, Absalom's revolt, Sheba's conspiracy, and the struggle made by the partisans of the house of Saul after his death, only tended to call forth David's skill, courage, and prowess, and to seat him more firmly on his throne. The Philistines, the Ammonites, the Syrians, &c., united all their forces to crush him, but in vain: "God beat down all his foes before his face," and variously plagued those who opposed him, Psalms 89:23.
Read AdamClarke on Psalms 89 →
CambridgeThe Cambridge Bible for Schools and Colleges22. shall not exact upon him] Shall not oppress him as a creditor oppresses a debtor. But the sense is doubtful, and the word probably means surprise him, fall upon him unawares, as in Psalms 55:15. nor the son of wickedness afflict him] The phrase is taken from 2 Samuel 7:10, where however it is applied to the people.
Read Cambridge on Psalms 89 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe enemy shall not exact upon him - The literal meaning here is derived from the force sometimes used in extorting or demanding a debt, where no indulgence is shown, but where it is exacted to the
Read Albert Barnes on Psalms 89 →The verse in English, compared — 16 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
No enemy will exact tribute; no wicked man will oppress him.
No enemy will tax him. No wicked man will oppress him.
No enemy will exact tribute; no wicked man will oppress him.
No enemy will be able to exact tribute from him; a violent oppressor will not be able to humiliate him.
Tyndale line
The enemy shall not exact upon him; nor the son of wickedness afflict him.
The enemy shall not exact from him, Nor the son of wickedness afflict him.
The enemy shall not exact upon him; nor the son of wickedness afflict him.
The enemy shall not exact upon him; nor the son of wickedness afflict him.
The enemie shall not oppresse him, neither shall the wicked hurt him.
Strictly literal
No enemy shall exact upon him, nor the son of wickedness afflict him;
An enemy exacteth not upon him, And a son of perverseness afflicteth him not.
An enemy does not exact on him, || And a son of perverseness does not afflict him.
(89:23) The enemy shall not exact from him like a lender: and the son of injustice shall not afflict him:
No enemy will deceive him; no son of wickedness will oppress him.
Simplified
His enemies will not deceive him; the wicked will not bring him down.
The deceit of those who are against him will not overcome him; he will not be troubled by the sons of evil.
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 align closely, with all words matched. The Dead Sea Scrolls fragment contains five words from the verse, indicating partial preservation, but the essence of the message remains consistent across these witnesses.
לֹֽא־ יַשִּׁ֣א אוֹיֵ֣ב בּ֑וֹ וּבֶן־ עַ֝וְלָ֗ה לֹ֣א יְעַנֶּֽנּוּ׃
8 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.
אשר שמן יד׳ו תכנ׳כם [ותאמצ׳כם]
5 words of the verse are on this fragment — 1 partly restored, 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 89:22
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
נָשָׁא (nasha') is a Hebrew verb meaning to deceive or beguile. It appears in the Niphal form, indicating being deceived, and in the Hiphil form, meaning to actively deceive. The entries emphasize its moral implications, suggesting a leading astray or seduction. There are no significant disagreements among the lexicons regarding its meaning.
נָשָׁא vb. only Niph. Hiph. beguile, deceive
Niph. the princes have been beguiled
Hiph. beguile
base
H5377 נָשָׁא only Niph. Hiph. beguile, deceive
5377 nasha' naw-shaw'
a primitive root; to lead astray, i.e. (mentally) to delude,
or (morally) to seduce:--beguile, deceive, X greatly, X
utterly.
נָשָׁא (na.sah) — to deceive.
1) to beguile, deceive
1a) (Niphal) to be beguiled
1b) (Hiphil) to beguile, deceive
1c) (Qal) utterly (infinitive)
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
en'-e-mi ('oyebh, tsar, tsar; echthros):
"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Nu 10:9; Job 16:9; Ps 27:2,12, the Revised Version (British and American) "adversary," etc.); also tsarar (Es 3:10; Ps 8:2; 10:5 the King James Version, etc.). Other words are `ar, "one awake" (
→ General scriptures concerning Ex 23:5; Job 31:29,30; Ps 35:1-28; Pr 24:17,18; 25:21,22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
The Hebrew word עָ֫וֶל (*evel*) and its variant עַוְלָה (*avlah*) both denote concepts of injustice and unrighteousness. They encompass moral evil, including violent deeds and wrongful speech. The entries highlight their usage as nouns, with no significant disagreement among lexicons.
עָ֫וֶל n.m. injustice, unrighteousness
base
עַוְלָה n.f. injustice, unrighteousness, wrong
base
H5766a עָ֫וֶל injustice, unrighteousness H5766b עַוְלָה injustice, unrighteousness, wrong
5766 `evel eh'-vel
or lavel {aw'-vel}; and (feminine) lavlah {av-law'}; or owlah
{o-law'}; or .olah {o-law'}; from 5765; (moral)
evil:--iniquity, perverseness, unjust(-ly),
unrighteousness(-ly); wicked(-ness).
see HEBREW for 05765
עָ֫וֶל (e.vel) — injustice.
injustice, unrighteousness
Another spelling of av.lah (עַוְלָה "injustice" H5766B)
עַוְלָה (av.lah) — injustice.
1) injustice, unrighteousness, wrong
1a) violent deeds of injustice
1b) injustice (of speech)
1c) injustice (generally)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
HVpi3ms/Sp3ms — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp3ms
