Psalms 135:14 — Word Study
WLCכִּֽי־ יָדִ֣ין יְהוָ֣ה עַמּ֑וֹ וְעַל־ עֲ֝בָדָ֗יו יִתְנֶחָֽם׃
BSAForkîy [because of this reason] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] will vindicatedîyn▸ [judge, avenge, bring justice to] His peopleʻam [a nation, community] and will have compassionnâcham▸ [show pity, be merciful] onʻal His servantsʻebed [those who serve, attend, minister]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| יָדִ֣ין | he vindicates | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| עַמּ֑וֹ | people his | Noun common masculine singular construct, suffix |
| וְעַל־ | and on | Conjunction, preposition |
| עֲ֝בָדָ֗יו | servants his | Noun common masculine plural construct, suffix |
| יִתְנֶחָֽם׃ | he has compassion | Verb, Hithpael, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the LORD will vindicate His people and will have compassion on His servants. |
| KJV | For the LORD will judge his people, and he will repent himself concerning his servants. |
| ASV | For Jehovah will judge his people, And repent himself concerning his servants. |
| YLT | For Jehovah doth judge His people, And for His servants comforteth Himself. |
| WEB | For Yahweh will judge his people and have compassion on his servants. |
| BBE | For the Lord will be judge of his people's cause; his feelings will be changed to his servants. |
The translations agree on the essential meaning of the verse, focusing on God's justice and compassion.
The verse consists of a main clause and a subordinate clause, clearly stating God's actions towards His people and servants.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbדִּין
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 135:14
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 Assurance of God's Justicegenerated
Psalm 135:14 assures us that the LORD will vindicate His people and show compassion to His servants. This verse emphasizes God's role as a just judge and merciful protector, reflecting His enduring nature as described in the surrounding verses. The psalmist contrasts the living God with the lifeless idols of the nations, highlighting the unique relationship between God and His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:8 | The LORD judges the peoples; vindicate me, O LORD, according to my righteousness and integrity. |
| 2 | Psalm 50:4 | He summons the heavens above, and the earth, that He may judge His people: |
| 3 | Psalm 96:13 | before the LORD, for He is coming— He is coming to judge the earth. He will judge the world in righteousness and the peoples in His faithfulness. |
| 4 | Deuteronomy 32:36 | For the LORD will vindicate His people and have compassion on His servants when He sees that their strength is gone and no one remains, slave or free. |
| 5 | Judges 10:16 | So they put away the foreign gods from among them and served the LORD, and He could no longer bear the misery of Israel. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — יָדִ֣ין, ya.Dingenerated
The verb יָדִ֣ין (ya.Din) means 'to judge' or 'to vindicate'. It is in the imperfect tense, indicating an ongoing action by God as He judges and brings justice to His people. This word reflects God's authority and His commitment to uphold justice.
In this context, יָדִ֣ין signifies not only judgment but also the idea of defending and avenging His people. It conveys a sense of divine intervention where God actively engages in the affairs of His people, ensuring their vindication.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around two finite verbs: יָדִ֣ין (he vindicates) and יִתְנֶחָֽם (he has compassion). The first verb indicates God's action towards His people, while the second verb describes His emotional response towards His servants.
The sentence begins with a causal conjunction כִּֽי־ (for), linking the reason for God's actions to His enduring nature and the need for justice and compassion.
Septuagint Backgroundgenerated
In the Septuagint, יָדִ֣ין is rendered as κρινεῖ (krinei), meaning 'to judge'. This choice emphasizes the judicial aspect of God's role.
The translation of יִתְנֶחָֽם as παρακληθήσεται (paraklēthēsetai) indicates a focus on comfort and compassion, suggesting a broader emotional engagement from God.
In plain words — the whole versegenerated
Psalm 135:14 tells us that the LORD will bring justice to His people and show compassion to His servants. This verse highlights God's commitment to protect and vindicate those who serve Him, contrasting His living nature with the lifeless idols of the nations.
Frequently Asked Questionsgenerated
It means that God will act justly on behalf of His people, defending them and ensuring that justice is served.
God shows compassion by caring for them, easing their burdens, and providing for their needs.
The term 'people' refers to the nation of Israel or God's chosen community, emphasizing their special relationship with Him.
The contrast highlights God's power and living nature compared to the lifeless and powerless idols of the nations.
Reflection Questionsgenerated
- In what ways have I experienced God's justice in my life?
- How can I better serve and attend to God's calling as His servant?
- What does it mean to me that God has compassion on His servants?
- How can I share the message of God's justice and mercy with others?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced this verse to discuss God's justice and mercy. Here, Augustine of Hippo quotes it to emphasize God's judgment on His people.
"The Lord has judged His people, and will be called upon among His servants" [Psalms 135:14]. Already has He judged the people.Early Church Fathers on Psalms 135 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 135:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the Lord will judge his people,.... Rule and govern, protect and defend them; plead their cause, and avenge them of their enemies; judge between them, distinguish them by his care and providence,
Read John Gill on Psalms 135 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the LORD will judge his people, and he will repent himself concerning his servants. For the Lord will judge his people ... he will repent himself concerning his servants - from Deuteronomy 32:36.
Read Robert Jamieson on Psalms 135 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWill judge his people; will in due time plead the cause of his people, or give judgment for them, as this phrase is used, 22:16. He will repent himself concerning his servants; he will recall that severe sentence which for their sins he had passed upon them, and be reconciled to them.
Read Matthew Poole on Psalms 135 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 135:14 For the LORD will judge his people, and he will repent himself concerning his servants.Ver. 14. For the Lord will judge his people] Iudicabit, id est vindicabit, he will preserve them, and provide for their welfare. And he will repent himself] This is mutatio rei non Dei, effectus non affectus. Some render it, He will be propitious; others, He will take comfort in his servants. See Judges 10:16.
Read John Trapp on Psalms 135 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) From Deuteronomy 32:36. Judge—i.e., see them righted.
Read Charles John Ellicott on Psalms 135 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The Lord will judge his people] He will do them justice against their enemies.
Read AdamClarke on Psalms 135 →CambridgeThe Cambridge Bible for Schools and Colleges14. Taken verbatim from Deuteronomy 32:36; cp. Psalms 90:13. In virtue of His relation to Israel He will do them justice, and not finally abandon them.
Read Cambridge on Psalms 135 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the Lord will judge his people - He will interpose in their behalf by his judgments, or by directing the course of events in their favor.
Read Albert Barnes on Psalms 135 →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 LORD will vindicate His people and will have compassion on His servants.
For Yahweh will judge his people and have compassion on his servants.
For the LORD will vindicate His people and will have compassion on His servants.
For the Lord vindicates his people, and has compassion on his servants.
Tyndale line
For the LORD will judge his people, and he will repent himself concerning his servants.
For Jehovah will judge his people, And repent himself concerning his servants.
For the LORD shall judge his people, and repent himself concerning his servants.
For the LORD will judge his people, and he will repent concerning his servants.
For the Lord will iudge his people, and be pacified towardes his seruants.
Strictly literal
For Jehovah will judge his people, and will repent in favour of his servants.
For Jehovah doth judge His people, And for His servants comforteth Himself.
For YHWH judges His people, || And comforts Himself for His servants.
For the Lord will espouse the cause of his people, and concerning his servants will he bethink himself.
For Yahweh defends his people and has compassion on his servants.
From the Latin
And brought out Israel through the midst thereof: for his mercy endureth for ever.
Simplified
The Lord will vindicate his people; he will show compassion to those who follow him.
For the Lord will be judge of his people's cause; his feelings will be changed to his servants.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording, with all seven words matched. The Dead Sea Scrolls provide a text that is partially reconstructed, showing the same core message but with some words supplied by an editor.
כִּֽי־ יָדִ֣ין יְהוָ֣ה עַמּ֑וֹ וְעַל־ עֲ֝בָדָ֗יו יִתְנֶחָֽם׃
7 of the 7 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.
[כי] [ידין] [יהוה] [עמ׳ו] [ועל] [עבדי׳ו] [יתנחם]
nothing on the leather here — 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 135:14
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
דִּין (diyn) means to judge or govern, encompassing actions like executing judgment, pleading a cause, and contending. The verb appears in various forms, including Qal and Niphal, indicating both active and passive roles in judgment and strife. Strong's entry also notes a connection to a straight course, particularly in Genesis 6:3.
דִּין vb. judge
Qal
act as judge, minister judgment
plead the cause
execute judgment, vindicate
execute judgment, requite
govern
he cannot contend with one mightier than he
Niph. and all the people were at strife throughout all the tribes of Israel
base
H1777 דִּין judge .. act as judge, minister judgment
. plead the cause
. execute judgment, vindicate
. execute judgment, requite
. govern
. he cannot contend with one mightier than he
. and all the people were at strife throughout all the tribes of Israel
1777 diyn deen
or (Gen. 6:3) duwn {doon}; a primitive roy a straight course,
i.e. sail direct:--(come) with a straight course.
דִּין (din) — to judge.
1) to judge, contend, plead
1a) (Qal)
1a1) to act as judge, minister judgment
1a2) to plead a cause
1a3) to execute judgment, requite, vindicate
1a4) to govern
1a5) to contend, strive
1b) (Niphal) to be at strife, quarrel
Aramaic equivalent: din (דִּין "to judge" H1778)
V-Qal-Imperf-3ms — 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)
N-proper — Noun properHNpt
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
V-Hithpael-Imperf-3ms — Verb · Hithpael · imperfect third person masculine singularHVti3ms
kom-pash'-un: Compassion is the translation of racham, "to love," "pity," "be merciful" (De 13:17; 30:3); of rachamim, "mercies" (1Ki 8:50); of chamal, "to pity," "spare" (Ex 2:6; 1Sa 23:21); rachum (Ps 78:38; 86:15; 111:4; 112:4; 145:8), is rendered by the American Standard Revised Version "merciful." We have splagchnizomai, "to have the bowels yearning," in Mt 9:36; 14:14, etc.; sumpatheo (Heb 10:34), "to suffer with (another)"; sumpathes (1Pe 3:8, the…
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See GOD, MERCY OF
→ OF CHRIST
See JESUS, COMPASSION OF