Psalms 12:5 — Word Study
WLCמִשֹּׁ֥ד עֲנִיִּים֮ מֵאַנְקַ֪ת אֶבְי֫וֹנִ֥ים עַתָּ֣ה אָ֭קוּם יֹאמַ֣ר יְהוָ֑ה אָשִׁ֥ית בְּ֝יֵ֗שַׁע יָפִ֥יחַֽ לֽוֹ׃
BSAsaysʼâmar■
| Greek | English | Parsing |
|---|---|---|
| מִשֹּׁ֥ד | from [the] devastation of | Preposition, noun common masculine singular construct |
| עֲנִיִּים֮ | afflicted [people] | |
| מֵאַנְקַ֪ת | from [the] groaning of | Preposition, noun common feminine singular construct |
| אֶבְי֫וֹנִ֥ים | needy [people] | |
| עַתָּ֣ה | now | Adverb |
| אָ֭קוּם | I will arise | Verb, Qal, imperfect first person common singular |
| יֹאמַ֣ר | he says | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֑ה | Yahweh | Noun proper |
| אָשִׁ֥ית | I will set | Verb, Qal, imperfect first person common singular |
| בְּ֝יֵ֗שַׁע | in [the] safety | Preposition, noun common masculine singular absolute |
| יָפִ֥יחַֽ | [one who] he pants | Verb, Qal, imperfect third person masculine singular |
| לֽוֹ׃ | for it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.” |
| KJV | For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him. |
| ASV | Because of the oppression of the poor, because of the sighing of the needy, Now will I arise, saith Jehovah; I will set him in the safety he panteth for. |
| YLT | Because of the spoiling of the poor, Because of the groaning of the needy, Now do I arise, saith Jehovah, I set in safety [him who] doth breathe for it. |
| WEB | “Because of the oppression of the weak and because of the groaning of the needy, I will now arise,” says Yahweh; “I will set him in safety from those who malign him.” |
| BBE | Because of the crushing of the poor and the weeping of those in need, now will I come to his help, says the Lord; I will give him the salvation which he is desiring. |
The translations agree on the meanings presented in this verse, particularly regarding God's promise to the oppressed.
The main clause is supported by two prepositional phrases that outline the reasons for God's action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbהוּא
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 12:5
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 — The LORD's Assurance of Justicegenerated
Psalm 12:5 speaks to God's response to the cries of the oppressed and needy. This verse emphasizes God's active role in bringing justice and safety to those who are vulnerable. It reflects a broader theme in the Psalms where God is portrayed as a protector and advocate for the marginalized, as seen in other passages like Psalm 10:12 and Psalm 146:7-8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:12 | Arise, O LORD! Lift up Your hand, O God! Do not forget the helpless. |
| 2 | Psalm 74:21–22 | Do not let the oppressed retreat in shame; may the poor and needy praise Your name. |
| 3 | Psalm 79:10–11 | Why should the nations ask, “Where is their God?” Before our eyes, make known among the nations Your vengeance for the bloodshed of Your servants. |
| 4 | Psalm 146:7–8 | He executes justice for the oppressed and gives food to the hungry. The LORD sets the prisoners free, |
| 5 | Exodus 2:23–24 | After a long time, the king of Egypt died. The Israelites groaned and cried out under their burden of slavery, and their cry for deliverance from bondage ascended to God. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — מִשֹּׁד, mi.Shodgenerated
The word מִשֹּׁד (mi.Shod) means 'from devastation' or 'violence.' It is a noun derived from a root that conveys ideas of destruction and oppression, often used in contexts of social injustice and calamity. In this verse, it highlights the plight of the oppressed, emphasizing the severity of their suffering.
This term appears frequently in the Hebrew Bible, often in connection with the consequences of human sin and societal breakdown. Its usage here underscores the urgency of God's intervention on behalf of the afflicted.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study references the Berean Standard Bible (BSB), which uses the term devastation for מִשֹּׁד.
Sentence Structuregenerated
The verse consists of a main clause introduced by the verb אָ֭קוּם ('A.kum), meaning 'I will arise,' followed by a direct quotation from the LORD. This structure emphasizes God's intention to act decisively.
The syntax reflects a clear cause-and-effect relationship: the suffering of the oppressed prompts God's response. The arrangement of phrases highlights the urgency of God's action in the present moment.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מִשֹּׁד is rendered as εἰπόντας (G2036), which means 'saying.' This choice indicates a shift in focus from the violence itself to the declaration of God's promise to intervene.
This translation reflects an interpretive approach, emphasizing God's spoken commitment rather than merely the situation of the oppressed.
In plain words — the whole versegenerated
Psalm 12:5 expresses God's promise to rise up for the oppressed and needy. He declares that He will bring safety to those who yearn for help. This verse reassures us that God is attentive to the cries of those who suffer and is committed to providing protection and justice.
Frequently Asked Questionsgenerated
The term 'oppressed' refers to those who are suffering due to violence or injustice, highlighting their vulnerable state.
God promises to arise and provide safety, indicating His active involvement in addressing their suffering.
This phrase implies that God will not only protect but also ensure well-being for those who are longing for help.
The context highlights God's justice and compassion, reinforcing the theme of His protection for the marginalized throughout the Psalms.
Reflection Questionsgenerated
- In what ways have I seen God respond to the needs of the oppressed in my community?
- How can I be an advocate for those who are suffering and in need?
- What does it mean to me personally that God promises to arise for the needy?
- How can I cultivate a heart that yearns for justice and compassion like God?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing God's promise to rise for the needy and the significance of His intervention in human affairs.
"Because of the wretchedness of the needy and the sighing of the poor, now I will arise, says the Lord" [Psalms 12:5].Early Church Fathers on Psalms 12 →
“I will arise” is a metaphor to indicate that the one who is not familiar with the human need to lie down out of weakness does in fact rise up. But he says I will arise, I will appear and be manifest in the Son.Early Church Fathers on Psalms 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 12:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the oppression of the poor,.... The servants and people of God, who, for the most part, are poor in a temporal sense, and are all of them, and always, so in a spiritual sense, standing
Read John Gill on Psalms 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him. The Lord answers the complaint and prayer of faith.
Read Robert Jamieson on Psalms 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor the oppression of the poor; oppressed by Saul through the instigation and artifices of his fawning courtiers. Now; speedily, sooner than they imagine or expect. From him that puffeth at him, i.e. from him that despiseth him, and hopeth to destroy him with a puff of breath, or a parcel of words. See this phrase . Only there it is construed with beth, and here with lamed; which may make some difference. And the supplement in our translation may seem to be large, and not necessary. And the place is and may be otherwise rendered according to the Hebrew, without any such large supplement, I will set him (to wit, the needy last mentioned; so it is an ellipsis of the pronoun, which is most…
Read Matthew Poole on Psalms 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 12:5 For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set [him] in safety [from him that] puffeth at him.Ver. 5. For the oppression of the poor] Whose very oppression, though they complain not, hath a voice, and God will hear it, for he is gracious, Exodus 22:27. He heard Hagar’ s affliction, though she said nothing, Genesis 16:11; he heareth the young ravens that cry unto him by implication only. For the sighing of the needy] If it be but their breathing, Lamentations 3:56, God can feel it, but the sighs of his people are effectual orators, Exodus 2:23-25; Exodus 3:7; and their tears he puts in a bottle, Psalms 56:9. Now will I…
Read John Trapp on Psalms 12 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) For the oppression—i.e., on account of the oppression. Here, as in so many psalms and prophecies, we have an ancient oracle of God introduced. The poet first quotes it, and then in Psalms 12:6 contrasts its truth and genuineness with the false speeches of hypocrites. I will set.—Literally, I will set in safety; he blows at it: which may mean either, “I will ensure him of the safety for which he panteth,” or “I will set him in safety who panteth for it.” This sense is fixed by Habakkuk 2:3 : “it panteth to its end,” i.e., for its accomplishment.
Read Charles John Ellicott on Psalms 12 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. For the oppression of the poor] This seems to refer best to the tribulations which the poor Israelites suffered while captives in Babylon. The Lord represents himself as looking on and seeing their affliction; and, hearing their cry, he determines to come forward to their help. Now will I arise] I alone delivered them into the hands of their enemies, because of their transgressions; I alone can and will deliver them from the hands of their enemies; and the manner of their deliverance shall show the power and influence of their God. From him that puffeth at him.] Here is much interpolation to make out a sense. Several of the versions read, "I will give him an open salvation." My…
Read AdamClarke on Psalms 12 →
CambridgeThe Cambridge Bible for Schools and Colleges5, 6. The Psalmist hears God’s answer, and affirms its trustworthiness.
Read Cambridge on Psalms 12 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor the oppression of the poor - That is, on account of the wrong done to the poor in the manner specified above - by the abuse of the power of speech.
Read Albert Barnes on Psalms 12 →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
“For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.”
“Because of the oppression of the weak and because of the groaning of the needy, I will now arise,” says Yahweh; “I will set him in safety from those who malign him.”
“For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.”
“Because of the violence done to the oppressed, because of the painful cries of the needy, I will spring into action,” says the Lord. “I will provide the safety they so desperately desire.”
Tyndale line
For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him.
Because of the oppression of the poor, because of the sighing of the needy, Now will I arise, saith Jehovah; I will set him in the safety he panteth for.
For the spoiling of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety at whom they puff.
For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him.
Now for the oppression of the needy, and for the sighes of the poore, I will vp, sayeth the Lord, and will set at libertie him, whom the wicked hath snared.
Strictly literal
Because of the oppression of the afflicted, because of the sighing of the needy, now will I arise, saith Jehovah, I will set [him] in safety, at whom they puff.
Because of the spoiling of the poor, Because of the groaning of the needy, Now do I arise, saith Jehovah, I set in safety [him who] doth breathe for it.
Because of the spoiling of the poor, || Because of the groaning of the needy, || Now I arise, says YHWH, || I set in safety [him who] breathes for it.
(12:6) Because of the oppression of the poor, because of the sighing of the needy, now will I arise, saith the Lord: I will grant safety to him for whom the other layeth a snare.
“Because of violence against the poor, because of the groans of the needy, I will arise,” says Yahweh. “I will provide the safety for which they long.”
From the Latin
Lest at any time my enemy say: I have prevailed against him. They that trouble me will rejoice when I am moved:
Simplified
“Because of the violence the helpless have suffered, and because of the groans of the poor, I will rise up to defend them,” says the Lord. “I will give them the protection they have been longing for.”
Because of the crushing of the poor and the weeping of those in need, now will I come to his help, says the Lord; I will give him the salvation which he is desiring.
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 share significant agreement in this verse, with the Septuagint translating most of the Hebrew terms directly. However, the Septuagint's structure alters the focus, presenting God's promise in a more declarative manner.
מִשֹּׁ֥ד עֲנִיִּים֮ מֵאַנְקַ֪ת אֶבְי֫וֹנִ֥ים עַתָּ֣ה אָ֭קוּם יֹאמַ֣ר יְהוָ֑ה אָשִׁ֥ית בְּ֝יֵ֗שַׁע יָפִ֥יחַֽ לֽוֹ׃
10 of the 12 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] [אמרו] [ללשונ׳נו] נגביר שפתי׳נו [את׳נו] [מי] [אדון] [ל׳נו]
9 words of the verse are on this fragment — 7 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 12:5
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.
שֹׁד (shod) refers to concepts of violence and destruction, encompassing havoc, devastation, and ruin. It is derived from a root that suggests oppression and robbery. The term appears in contexts related to social sin and the consequences of violence, as noted in Job 5:21.
שֹׁד, שׁוֹד n.m. violence, havoc, devastation, ruin
base
H7701 שֹׁד, שׁוֹד violence, havoc, devastation, ruin
7701 shod shode
or showd (Job 5:21) {shode}; from 7736; violence,
ravage:--desolation, destruction, oppression, robbery,
spoil(-ed, -er, - ing), wasting.
see HEBREW for 07736
שֹׁד (shod) — violence.
1) havoc, violence, destruction, devastation, ruin
1a) violence, havoc (as social sin)
1b) devastation, ruin
HR/Ncmsc — Preposition · noun common masculine singular constructHR/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…
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
HAampa — HAampa
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…
אֲנָקָה (anaqah) refers to crying or groaning, often in a context of distress or lamentation. It is derived from the root word for shrieking or sighing, which suggests a deep emotional expression. The term captures the essence of vocal distress, as noted in various lexicons.
אֲנָקָה n.f. crying, groaning, in distress
base
H603 אֲנָקָה crying, groaning, in distress
603 'anaqah an-aw-kaw'
from 602; shrieking:--crying out, groaning, sighing.
see HEBREW for 0602
אֲנָקָה (a.na.qah) — groaning.
crying, groaning, lamentation
HR/Ncfsc — 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…
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
HAampa — HAampa
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…
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
HD — AdverbHD
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3cp — Verb · Qal · imperfect third person masculine singularHVqi3ms
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)
HNpt — Noun properHNpt
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
יֵ֫שַׁע (yesha`) refers to concepts of deliverance, rescue, and salvation, encompassing both physical and spiritual aspects. It also includes ideas of safety, welfare, and prosperity. The entries consistently emphasize its use in contexts of divine rescue and victory.
יֵ֫שַׁע n.m. deliverance, rescue, salvation, also safety, welfare
safety, welfare, prosperity
salvation, i.e. primarily physical rescue, by God, oft. with added spiritual idea
victory
base
H3468 יֵ֫שַׁע deliverance, rescue, salvation, also safety, welfare . safety, welfare, prosperity
. salvation, i.e. primarily physical rescue, by God, oft. with added spiritual idea
. victory
3468 yesha` yeh'-shah
or yeshai {yay'-shah}; from 3467; liberty, deliverance,
prosperity:--safety, salvation, saving.
see HEBREW for 03467
יֵ֫שַׁע (ye.sah) — salvation.
1) deliverance, salvation, rescue, safety, welfare
1a) safety, welfare, prosperity
1b) salvation
1c) victory
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
פּוּחַ (puwach) is a primitive root meaning to breathe or blow. It encompasses actions such as puffing, fanning, and uttering, and can also imply excitement or inflaming. The verb appears in various forms, including Qal and Hiphil, indicating different nuances like causing to exhale or expressing wrath.
[פּוּחַ] vb. breathe, blow
Qal until the day breathes, i.e. grows cool
Hiph.
cause garden to exhale
puff, snort, against
with the fire of my wrath will I blow against thee
excite, inflame city
puff = pant for it
breathe out, utter
base
H6315 פּוּחַ
6315 puwach poo'akh
a primitive root; to puff, i.e. blow with the breath or air;
hence, to fan (as a breeze), to utter, to kindle (a fire), to
scoff:--blow (upon), break, puff, bring into a snare, speak,
utter.
פּוּחַ (pu.ach) — to breathe.
1) to breathe, blow
1a) (Qal) to breathe
1b) (Hiphil)
1b1) to cause to exhale or breathe
1b2) to puff, snort
1b3) to excite, inflame
1b4) to puff, pant for it
1b5) to breathe out, utter
1b6) to blow, blast
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
