Psalms 139:19 — Word Study
WLCאִם־ תִּקְטֹ֖ל אֱל֥וֹהַּ׀ רָשָׁ֑ע וְאַנְשֵׁ֥י דָ֝מִ֗ים ס֣וּרוּ מֶֽנִּי׃
BSAOʼim Godʼĕlôwahh [Eloah, the one true deity] that You would slayqâṭal▸ [kill, put to death] the wickedrâshâʻ [morally wrong, guilty of sin] awayçûwr from memin you bloodthirstydâm [men of blood, violent]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| תִּקְטֹ֖ל | you will kill | Verb, Qal, imperfect second person masculine singular |
| אֱל֥וֹהַּ׀ | O God | Noun common, masculine singular absolute |
| רָשָׁ֑ע | [the] wicked | Noun common, masculine singular absolute |
| וְאַנְשֵׁ֥י | and O men of | Conjunction, noun common masculine plural construct |
| דָ֝מִ֗ים | blood | Noun common, masculine plural absolute |
| ס֣וּרוּ | depart | Verb, Qal, imperative second person masculine plural |
| מֶֽנִּי׃ | from me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O God, that You would slay the wicked— away from me, you bloodthirsty men— |
| KJV | Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men. |
| ASV | Surely thou wilt slay the wicked, O God: Depart from me therefore, ye bloodthirsty men. |
| YLT | Dost Thou slay, O God, the wicked? Then, men of blood, turn aside from me! |
| WEB | If only you, God, would kill the wicked. Get away from me, you bloodthirsty men! |
| BBE | If only you would put the sinners to death, O God; go far from me, you men of blood. |
Where they part company is in the rendering of תִּקְטֹ֖ל — see How Translations Differ.
The sentence is structured around a main plea followed by a description of the wicked and a command for them to depart.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָטַל
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 139:19
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Cry for Justice Against the Wickedgenerated
Psalm 139:19 is a part of a larger reflection on God's omniscience and the presence of evil. The psalmist contrasts the intimate knowledge of God with a plea for justice against those who commit wickedness. This verse highlights the psalmist's desire for divine action against the morally corrupt, emphasizing a clear distinction between the righteous and the wicked.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 5:6 | You destroy those who tell lies; the LORD abhors the man of bloodshed and deceit. |
| 2 | Psalm 9:17 | The wicked will return to Sheol— all the nations who forget God. |
| 3 | Psalm 55:23 | But You, O God, will bring them down to the Pit of destruction; men of bloodshed and deceit will not live out half their days. But I will trust in You. |
| 4 | Psalm 64:7 | But God will shoot them with arrows; suddenly they will be wounded. |
| 5 | Psalm 94:23 | He will bring upon them their own iniquity and destroy them for their wickedness. The LORD our God will destroy them. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — תִּקְטֹ֖ל, tik.Tolgenerated
The verb תִּקְטֹ֖ל (tik.Tol) is in the imperfect tense, indicating an action that is intended or desired. It comes from the root קָטַל (qatal), which means 'to kill' or 'to slay.' This word is often used in contexts of violence or murder, and here it expresses a strong wish for God to take decisive action against the wicked.
The second person masculine singular form indicates that the psalmist is directly addressing God, imploring Him to act. The choice of this verb conveys urgency and a deep desire for justice, reflecting the psalmist's emotional state and his view of the wicked.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses slay to capture the force of תִּקְטֹ֖ל.
Sentence Structuregenerated
The structure of the verse centers around the finite verb תִּקְטֹ֖ל, you will kill, which governs the direct object רָשָׁ֑ע, the wicked. The phrase וְאַנְשֵׁ֥י דָּ֝מִ֗ים, and men of blood, serves as an additional description of those the psalmist wishes to be removed.
The imperative ס֣וּרוּ, depart, adds urgency to the plea, commanding the wicked to be turned away from the psalmist. The overall structure emphasizes the psalmist's desire for separation from evil.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew תִּקְטֹ֖ל is rendered as ἀποκτείνῃς (apokteínēs), which also means 'to kill.' This choice maintains the strong sense of divine judgment present in the Hebrew.
The Greek translation captures the same urgency and desire for justice, indicating a consistent understanding of the psalmist's plea across cultures.
In plain words — the whole versegenerated
Psalm 139:19 expresses a strong wish for God to eliminate the wicked and those who are violent. The psalmist is asking God to remove such people from His presence, highlighting a clear distinction between good and evil.
Frequently Asked Questionsgenerated
The psalmist is asking God to take action against those who commit moral wrongs, seeking justice for the innocent.
This term emphasizes their violent nature and the harm they cause, reflecting the psalmist's disdain for their actions.
The psalmist desires to be distanced from evil, seeking purity and protection from the influence of wicked individuals.
It contrasts God's intimate knowledge of the psalmist with a plea for justice against those who oppose Him, reinforcing the theme of divine justice.
Reflection Questionsgenerated
- In what ways do I see wickedness in the world around me, and how can I respond to it?
- How can I seek to distance myself from influences that lead to violence or wrongdoing?
- What does it mean for me to desire justice in my own life and the lives of others?
- How can I trust God to act justly in situations where I see evil?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 139:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSurely thou wilt slay the wicked, O God,.... Since he is God omniscient, and knows where they are, what they have done, are doing, and design to do; and God omnipresent, at hand to lay hold upon
Read John Gill on Psalms 139 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySurely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men. Surely , [ 'im (H518)] - literally, 'If;' elliptical: If only "thou wilt slay the wicked, O God," I shall still more praise thee.
Read Robert Jamieson on Psalms 139 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSurely thou wilt slay the wicked: and as thou hast precious and gracious thoughts towards me, and all that love and fear thee; so thou hast other kinds of thoughts and purposes towards wicked men, such as thou knowest mine enemies to be, even to destroy them utterly. Depart from me therefore; I renounce your friendship and society. I will not partake with you in your sins, lest I should also partake of your plagues. Ye bloody men, Heb. ye men of blood; either, 1. Passively, deserving death, or guilty of blood, or of death, as the phrase is, ,31 Mt 26:66. Or rather, 2. Actively, blood-thirsty, or shedders of blood, as this phrase is generally taken, as 55:23 59:2. Having called them wicked…
Read Matthew Poole on Psalms 139 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 139:19 Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men.Ver. 19. Surely thou wilt slay the wicked] Those that traduce and slander me for a hypocrite and a Belialist. Some render it, Oh that thou wouldest slay them! inasmuch as they hate me for my zeal, and forwardness to turn the wheel of justice over them, and to give them their due and condign punishment; for, for mine own part, I cannot abide them, but bid tbem avaunt, with Depart from me therefore, ye bloody men] Ye that dare to destroy so goodly a piece of God’ s handiwork as man is above described to be. See Genesis 9:6. Or, ye that seek to double, undo me; first by detraction and then by deadly…
Read John Trapp on Psalms 139 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Slay the wicked.—This abrupt transition from a theme so profound and fascinating to fierce indignation against the enemies of God, would certainly be strange anywhere but in the Psalms. And yet, perhaps, philosophically regarded, the subject of God’s omniscience must conduct the mind to the thought of the existence of evil, and speculation on its origin and development. But the Hebrew never speculated for speculation’s sake. The practical concerns of life engaged him too intensely. Where a modern would have branched off into the ever-recurring problem of the entrance of evil into the world, the Israelite turned with indignation on those who then and there proved the existence of sin in…
Read Charles John Ellicott on Psalms 139 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Surely thou wilt slay the wicked] The remaining part of this Psalm has no visible connexion with the preceding. I rather think it a fragment, or a part of some other Psalm. Ye bloody men.] אנשי דמים anshey damim, men of blood, men guilty of death.
Read AdamClarke on Psalms 139 →CambridgeThe Cambridge Bible for Schools and Colleges19–24. But how can this omniscient God tolerate the existence of wicked men, who blaspheme and hate Him? With such the Psalmist will have no fellowship; and he concludes with a prayer that God will purify his heart, and lead him in the right way.
Read Cambridge on Psalms 139 →Albert Barnes1798–1870Barnes' Notes on the BibleSurely thou wilt slay the wicked, O God - Compare the notes at Isaiah 11:4.
Read Albert Barnes on Psalms 139 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
O God, that You would slay the wicked— away from me, you bloodthirsty men—
If only you, God, would kill the wicked. Get away from me, you bloodthirsty men!
O God, that You would slay the wicked—away from me, you bloodthirsty men—
If only you would kill the wicked, O God! Get away from me, you violent men!
Tyndale line
Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men.
Surely thou wilt slay the wicked, O God: Depart from me therefore, ye bloodthirsty men.
Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloodthirsty men.
Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men.
Oh that thou wouldest slay, O God, the wicked and bloody men, to whom I say, Depart ye from mee:
Strictly literal
Oh that thou wouldest slay the wicked, O God! And ye men of blood, depart from me.
Dost Thou slay, O God, the wicked? Then, men of blood, turn aside from me!
Do You slay, O God, the wicked? Then, men of blood, turn aside from me!
If thou wouldst but slay the wicked, O God! and ye men of blood, depart from me.
If only you would kill the wicked, God; get away from me, you violent men.
Simplified
God, if you would only kill the wicked! Murderers, get away from me!
If only you would put the sinners to death, O God; go far from me, you men of blood.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text (MT) of Psalms 139:19 reads, "אִם־ תִּקְטֹ֖ל אֱל֥וֹהַּ׀ רָשָׁ֑ע וְאַנְשֵׁ֥י דָ֝מִ֗ים ס֣וּרוּ מֶֽנִּי׃" which translates as, "O God, that You would slay the wicked— away from me, you bloodthirsty men—." The Dead Sea Scrolls (11Q5) provide a nearly identical text, reading, "אם תקטול אלה רשע אנשי דמים סור מ׳ני," which supports the MT's wording and meaning. However, the Septuagint does not provide a direct translation of the Hebrew text in the same order and may reflect a different interpretation, as it is noted that seven of the eight words match the MT, but the overall structure and articles differ significantly. This indicates that while the MT and the Dead Sea Scrolls are in agreement, the Septuagint presents a variant that could suggest a different theological emphasis or context.
אִם־ תִּקְטֹ֖ל אֱל֥וֹהַּ׀ רָשָׁ֑ע וְאַנְשֵׁ֥י דָ֝מִ֗ים ס֣וּרוּ מֶֽנִּי׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
אם תקטול אלה רשע אנשי דמים סור מ׳ני
8 words on the leather.
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 139:19
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
קָטַל (qatal) is a primitive root meaning to cut off, specifically to put to death, or to slay. It is used in a poetic and late context, with its Aramaic equivalent being קְטַל (qe.tal). The entries consistently emphasize the act of killing.
[קָטַל] vb. slay (poet. and late)
base
H6991 קָטַל
6991 qatal kaw-tal'
a primitive root; properly, to cut off, i.e. (figuratively)
put to death:--kill, slay.
קָטַל (qa.tal) — to slay.
(Qal) to slay, kill
Aramaic equivalent: qe.tal (קְטַל "to slay" H6992)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine singular absoluteHNcmsa
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HC/Ncmpc — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-mp — Noun common · masculine plural absoluteHNcmpa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp1bs