Jeremiah 15:21 — Word Study
WLCוְהִצַּלְתִּ֖יךָ מִיַּ֣ד רָעִ֑ים וּפְדִתִ֖יךָ מִכַּ֥ף עָרִצִֽים׃ פ
BSAI will deliver younâtsal [rescue, snatch away] from the handyâd [power, direction] of the wickedraʻ [bad, evil] and redeem youpâdâh■ [ransom, set free] from the graspkaph [palm, firm hold] of the ruthlessʻârîyts [fearful, awe-inspiring, having great power]
| Greek | English | Parsing |
|---|---|---|
| וְהִצַּלְתִּ֖יךָ | and I will deliver you | Verb hiphil sequential perfect first person common singular, suffix |
| מִיַּ֣ד | from [the] hand of | Preposition, noun common both singular construct |
| רָעִ֑ים | wicked [people] | Adj |
| וּפְדִתִ֖יךָ | and I will ransom you | Verb qal sequential perfect first person common singular, suffix |
| מִכַּ֥ף | from [the] hand of | Preposition, noun common feminine singular construct |
| עָרִצִֽים׃ פ | ruthless [people] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will deliver you from the hand of the wicked and redeem you from the grasp of the ruthless.” |
| KJV | And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. |
| ASV | And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. |
| YLT | And I have delivered thee from the hand of evil doers, And I have ransomed thee From the hand of the terrible! |
| WEB | “I will deliver you out of the hand of the wicked, and I will redeem you out of the hand of the terrible.” |
| BBE | I will keep you safe from the hands of the evil-doers, and I will give you salvation from the hands of the cruel ones. |
The translations agree on the key themes of deliverance and redemption.
Two main clauses connected by 'and', each with a prepositional phrase indicating the source of danger.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Jeremiah 15:21
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 Deliverancegenerated
Jeremiah 15:21 is part of a larger message where God reassures Jeremiah of His protection. The preceding verses express Jeremiah's pain and the challenges he faces, with God promising restoration and strength. This verse emphasizes God's commitment to deliver His people from the hands of their oppressors, contrasting their suffering with His power to save.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 48:16 | the angel who has redeemed me from all harm— may He bless these boys. And may they be called by my name and the names of my fathers Abraham and Isaac, and may they grow into a multitude upon the earth.” |
| 2 | Psalm 27:2 | When the wicked came upon me to devour my flesh, my enemies and foes stumbled and fell. |
| 3 | Psalm 37:40 | The LORD helps and delivers them; He rescues and saves them from the wicked, because they take refuge in Him. |
| 4 | Isaiah 49:24–25 | Can the plunder be snatched from the mighty, or the captives of a tyrant be delivered? |
| 5 | Isaiah 54:17 | No weapon formed against you shall prosper, and you will refute every tongue that accuses you. This is the heritage of the servants of the LORD, and their vindication is from Me,” declares the LORD. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הִצַּלְתִּ֖יךָ, ve.hi.tzal.Ti.khagenerated
The word הִצַּלְתִּ֖יךָ (hiṭzaltiḵa) is a perfect form of the verb נָצַל (natsal), meaning to rescue or deliver. It conveys the action of snatching someone away from danger, emphasizing God's role as a savior.
The parsing indicates it is a first person common singular verb in the hiphil stem, which often denotes causative action. Here, it highlights God's active role in delivering Jeremiah from the wicked.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses deliver and redeem for the key actions.
Sentence Structuregenerated
The verse contains two main clauses connected by 'and': וְהִצַּלְתִּ֖יךָ (and I will deliver you) and וּפְדִתִ֖יךָ (and I will ransom you). Each clause has a direct object, emphasizing the actions God will take.
The structure highlights the parallelism between the two actions of delivering and redeeming, reinforcing the comprehensive nature of God's promise.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מִיַּ֣ד (miYad) is rendered as χειρός (cheirós), meaning 'hand', which maintains the sense of power and authority.
The choice of πονηρῶν (ponērōn) for רָעִ֑ים (ra'im), meaning 'wicked', shows a consistent interpretation of moral evil, aligning with the Hebrew context.
In plain words — the whole versegenerated
Jeremiah 15:21 assures that God will rescue and redeem His people from wicked and ruthless individuals. This promise comes amidst Jeremiah's struggles, emphasizing God's protective presence.
Frequently Asked Questionsgenerated
It means that God promises to rescue you from danger and oppression, offering protection and safety.
They represent those who act unjustly and oppressively, causing harm and distress to others.
This verse highlights God's nature as a protector and redeemer, demonstrating His commitment to justice and mercy.
Yes, this verse assures us that God is faithful to His promises and will provide deliverance in times of trouble.
Reflection Questionsgenerated
- What are some ways I have experienced God's deliverance in my life?
- How can I trust God more fully in difficult situations?
- In what ways can I support others who are facing wickedness or ruthlessness?
- How does understanding God's promise of redemption affect my perspective on challenges?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 15:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will deliver thee out of the hand of the wicked,.... The wicked Jews, Zedekiah and his courtiers, who imprisoned him: and I will redeem thee out of the hand of the terrible; as kings and great
Read John Gill on Jeremiah 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the LORD.
Read Robert Jamieson on Jeremiah 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will deliver thee out of the hand of the wicked; the wicked Jews; and out of the hand of the terrible; and the power of the terrible Chaldeans, into whose hands thou shalt come, but be preserved from any harm by the workings of my providence for thee.
Read Matthew Poole on Jeremiah 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 15:21 And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.Ver. 21. And I will deliver thee.] I will, I will; never fear it, man, but go on courageously. Deal courageously, and God shall be with the good.
Read John Trapp on Jeremiah 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. I will deliver thee out of the hand of the wicked] From the power of this evil people. And I will redeem thee out of the hand of the terrible.] Out of the power of the Chaldean armies. Every thing took place as God had promised, for no word of his can ever fall to the ground.
Read AdamClarke on Jeremiah 15 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Jeremiah 15:10-21. The prophet bewails his lot. God’s reply The passage as a whole is one of the most eloquent and pathetic in the Book. The date cannot be determined with confidence. The latter part of Jehoiakim’s reign is a fitting one to suggest. Jeremiah 15:13-14 are almost certainly to be rejected, while 11 and 12 need either drastic emendation or omission. Gi. considers that 11–14 have been inserted here from another context. They are also unrhythmical. We may subdivide as follows. (i) Jeremiah 15:10-14. Alas, that I was ever born to be assailed by all men. I am subjected to revilings, as though I were a usurer or a defaulting debtor. Jehovah indeed promised me support in evil…
Read Cambridge on Jeremiah 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20, 21. These verses contain an amplified repetition of the promise given at the very outset of his ministry, Jeremiah 1:18-19.
Read Daniel Denison Whedon on Jeremiah 15 →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
I will deliver you from the hand of the wicked and redeem you from the grasp of the ruthless.”
“I will deliver you out of the hand of the wicked, and I will redeem you out of the hand of the terrible.”
I will deliver you from the hand of the wicked and redeem you from the grasp of the ruthless.”
“I will deliver you from the power of the wicked. I will free you from the clutches of violent people.”
Tyndale line
And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.
And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.
And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.
And I will deliver thee from the hand of the wicked, and I will redeem thee from the hand of the terrible.
And I will deliuer thee out of the hand of the wicked, and I will redeeme thee out of the hand of the tyrants.
Strictly literal
yea, I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.
And I have delivered thee from the hand of evil doers, And I have ransomed thee From the hand of the terrible!
“And I have delivered you from the hand of evildoers, || And I have ransomed you || From the hand of the terrible!”
And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the grasp of the tyrants.
for I will rescue you from the hand of the wicked and redeem you from the hand of the tyrant.”
From the Latin
And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the mighty.
Simplified
I will liberate you from the power of the wicked, and free you from the clutches of the cruel.
I will keep you safe from the hands of the evil-doers, and I will give you salvation from the hands of the cruel ones.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording. The Septuagint matches five of the six Hebrew words, indicating a strong consistency in the message of deliverance.
וְהִצַּלְתִּ֖יךָ מִיַּ֣ד רָעִ֑ים וּפְדִתִ֖יךָ מִכַּ֥ף עָרִצִֽים׃ פ
5 of the 6 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 Jeremiah 15:21
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.
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
Conj | V-Hiphil-1cs | Suff — Verb hiphil sequential perfect first person common singular · suffixHc/Vhq1cs/Sp2ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Adj — AdjHAampa
פָּדָה (padah) is a Hebrew verb meaning to ransom or redeem. It encompasses actions like delivering or rescuing, with various forms indicating different nuances, such as being ransomed or allowing someone to be ransomed. The entries highlight its use in contexts of release and preservation, but do not specify any particular verses.
פָּדָה vb. ransom
Qal ransom
Niph. she hath not been at all ransomed (from bondage)
Hiph. he shall let her be ransomed.
base
H6299 פָּדָה ransom
6299 padah paw-daw'
a primitive root; to sever, i.e. ransom; gener. to release,
preserve:--X at all, deliver, X by any means, ransom, (that
are to be, let be) redeem(-ed), rescue, X surely.
פָּדָה (pa.dah) — to ransom.
1) to ransom, redeem, rescue, deliver
1a) (Qal) to ransom
1b) (Niphal) to be ransomed
1c) (Hiphil) to allow one to be ransomed
1d) (Hophal) redeemed
Conj | V-Qal-Perf-1cs | Suff — Verb qal sequential perfect first person common singular · suffixHc/Vqq1cs/Sp2ms
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
עָרִיץ (ariyts) describes something that is awe-inspiring or terror-stricken, with connotations of being powerful, ruthless, or tyrannical. It is built from the root associated with fearfulness and strength. The range of meanings includes mighty, oppressive, and violent, reflecting a sense of great power.
עָרִיץ adj. awe-inspiring, terror-stricken
base
H6184 עָרִיץ awe-inspiring, terror-stricken
6184 `ariyts aw-reets'
from 6206; fearful, i.e. powerful or tyrannical:--mighty,
oppressor, in great power, strong, terrible, violent.
see HEBREW for 06206
עָרִיץ (a.rits) — ruthless.
awe-inspiring, terror-striking, awesome, terrifying, ruthless, mighty
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…