Psalms 140:1 — Word Study
WLCחַלְּצֵ֣נִי יְ֭הוָה מֵאָדָ֣ם רָ֑ע מֵאִ֖ישׁ חֲמָסִ֣ים תִּנְצְרֵֽנִי׃
BSAFor the choirmasternâtsach A Psalmmizmôwr of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| חַלְּצֵ֣נִי | rescue me | Verb piel imperative second person masculine singular, suffix |
| יְ֭הוָה | O Yahweh | Noun proper |
| מֵאָדָ֣ם | from a man | Preposition, noun common masculine singular absolute |
| רָ֑ע | evil | |
| מֵאִ֖ישׁ | from a man of | Preposition, noun common masculine singular construct |
| חֲמָסִ֣ים | violence | Noun common, masculine plural absolute |
| תִּנְצְרֵֽנִי׃ | you will preserve me | Verb qal imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Rescue me, O LORD, from evil men. Protect me from men of violence, |
| KJV | Deliver me, O LORD, from the evil man: preserve me from the violent man; |
| ASV | Deliver me, O Jehovah, from the evil man; Preserve me from the violent man: |
| YLT | To the Overseer. — A Psalm of David. Deliver me, O Jehovah, from an evil man, From one of violence Thou keepest me. |
| WEB | Deliver me, Yahweh, from evil men. Preserve me from violent men: |
| BBE | O Lord, take me out of the power of the evil man; keep me safe from the violent man: |
All translations agree on the essential meaning of the verse.
The verse consists of two main clauses, each with a prepositional phrase indicating the source of danger.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 140:1
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 Prayer for Deliverancegenerated
Psalm 140:1 expresses a deep cry for help from the LORD against those who commit evil and violence. The psalmist feels threatened by wicked individuals and seeks divine intervention to ensure safety and protection. This theme of seeking refuge in God is common in the Psalms, where the faithful turn to Him in times of distress, as seen in other psalms such as Psalm 43:1 and Psalm 59:1-3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 43:1 | Vindicate me, O God, and plead my case against an ungodly nation; deliver me from deceitful and unjust men. |
| 2 | Psalm 59:1–3 | Deliver me from my enemies, O my God; protect me from those who rise against me. |
| 3 | Psalm 71:4 | Deliver me, O my God, from the hand of the wicked, from the grasp of the unjust and ruthless. |
| 4 | Psalm 140:4–11 | Guard me, O LORD, from the hands of the wicked. Keep me safe from men of violence who scheme to make me stumble. |
| 5 | Psalm 18:48 | who delivers me from my enemies. You exalt me above my foes; You rescue me from violent men. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חַלְּצֵ֣נִי, cha.le.Tze.nigenerated
The verb חַלַּץ (chalats) means to rescue or deliver, with implications of drawing out or withdrawing. It is often used in the context of preparing for battle, suggesting a sense of urgency and need for divine assistance.
In this verse, the imperative form indicates a direct plea to God for help. The psalmist is not merely asking for assistance but is actively seeking rescue from a dire situation involving evil men.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as Rescue me, O LORD, from evil men, which is consistent across the KJV, ASV, and WEB.
Sentence Structuregenerated
The structure of the verse is straightforward, with two main clauses: the first is a plea for rescue and the second a request for protection. The finite verbs חַלְּצֵ֣נִי and תִּנְצְרֵֽנִי anchor the requests, each followed by the object of the plea.
The Hebrew word order emphasizes the urgency of the psalmist's cry, placing the verbs at the forefront of each clause, which highlights the immediacy of the need for divine intervention.
Septuagint Backgroundgenerated
The Septuagint translates חַלְּצֵ֣נִי with εἰς, suggesting a focus on the action of moving towards safety or deliverance. This reflects a broader understanding of seeking refuge.
The choice of words in the Septuagint indicates a similar plea for protection, aligning with the original Hebrew intent while adapting to the Greek context.
In plain words — the whole versegenerated
Psalm 140:1 is a prayer asking the LORD to rescue the speaker from evil and violent people. The psalmist seeks protection from those who threaten harm, highlighting a common theme of reliance on God for safety.
Frequently Asked Questionsgenerated
It signifies a deep need for divine intervention and protection from harm, acknowledging that only God can provide true safety.
The term 'evil men' denotes individuals who engage in wickedness and violence, representing a threat to the psalmist's safety and well-being.
Similar themes of seeking refuge and protection from enemies are found throughout the Psalms, illustrating the consistent reliance on God in times of trouble.
It teaches us the importance of turning to God in times of distress and recognizing our need for His help against those who would do harm.
Reflection Questionsgenerated
- In what situations do I feel the need to ask God for rescue?
- How can I better understand the nature of evil in the world around me?
- What does it mean to me to seek God's protection in my daily life?
- How can I support others who are facing violence or evil?
The early church on this verse — how the Fathers read it
Early church fathers commented on this psalm, using it to discuss the nature of evil and the need for divine protection.
Do you see how holy Scripture knows how to call human only the person practicing virtue and does not think the others are human, calling them instead flesh at one time and earth at another? Hence at this place, too,Early Church Fathers on Psalms 140 →
"Deliver me, O Lord, from the wicked man" [Psalms 140:1]. Not from one only, but from the class; not from the vessels only, but from their prince himself, that is, the devil.Early Church Fathers on Psalms 140 →
Where, after all, does evil come to a human being from, but from a human being? Count how many evils people suffer from outwardly. Those that are not evidently caused by other people are extremely few.Early Church Fathers on Psalms 140 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 140:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDeliver me, O Lord, from the evil man,.... Either Saul; so Theodoret; or rather Doeg, according to R. Obadiah: but Jarchi interprets it of Esau; by whom he means Edom, or Rome, or rather the Christians in general.
Read John Gill on Psalms 140 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDeliver me, O LORD, from the evil man: preserve me from the violent man; Psalms 140:1-13 -Prayer to Yahweh; wickedness of the foe from whom David prays deliverance (Psalms 140:1-5); the distress laid
Read Robert Jamieson on Psalms 140 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 140 THE This Psalm was composed by David upon occasion of those slanderous and reproachful speeches and treacherous dealings which David had from his enemies in Saul’ s tithe, of which we have an account in the history. The psalmist prayeth for deliverance and safety from wicked men, , for judgment upon them, , and comforteth himself with an assurance of God’ s righteousness, ,13. Either Saul or Doeg, or some other malicious enemy, or rather enemies; the word man being taken collectively for men, as appears from the next verse, where he speaks of this man in the plural number.
Read Matthew Poole on Psalms 140 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 140:1 « To the chief Musician, A Psalm of David. » Deliver me, O LORD, from the evil man: preserve me from the violent man;Ver. 1. Deliver me O Lord, from the evil man] Made of malice, in which is steeped the venom of all vices. Preserve me from the violent man] Man of violences, who, vulture-like, liveth by rapine. Such were Saul and his informers.
Read John Trapp on Psalms 140 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Evil man.—The singular of the object in this verse must not lead us to think the psalm is an expression of personal feeling against one enemy, for it is immediately changed to the plural. Violent man.—See Margin.
Read Charles John Ellicott on Psalms 140 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXL The psalmist prays against his enemies, 1-6; returns thanks for help, 7; describes his enemies, and prays farther against them, 8-11. His confidence in God, 12, 13. NOTES ON PSALM CXL The Hebrew, and all the Versions, attribute this Psalm to David; and it is supposed to contain his complaint when persecuted by Saul. The Syriac determines it to the time when Saul endeavoured to transfix David with his spear. Verse 1. From the evil man] Saul, who was full of envy, jealousy, and cruelty against David, to whom both himself and his kingdom were under the highest obligations, endeavoured by every means to destroy him.
Read AdamClarke on Psalms 140 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. Prayer for deliverance from the machinations of calumnious enemies.
Read Cambridge on Psalms 140 →Albert Barnes1798–1870Barnes' Notes on the BibleDeliver me, O Lord, from the evil man - That is, evidently from some particular man who was endeavoring to injure him; some personal enemy. All the circumstances mentioned agree well with the supposition that Saul is intended.
Read Albert Barnes on Psalms 140 →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
Rescue me, O LORD, from evil men. Protect me from men of violence,
Deliver me, Yahweh, from evil men. Preserve me from violent men:
For the choirmaster. A Psalm of David. Rescue me, O LORD, from evil men. Protect me from men of violence,
O Lord, rescue me from wicked men! Protect me from violent men,
Tyndale line
Deliver me, O LORD, from the evil man: preserve me from the violent man;
Deliver me, O Jehovah, from the evil man; Preserve me from the violent man:
Deliver me, O LORD, from the evil man; preserve me from the violent man:
To the chief Musician, A Psalm of David. Deliver me, O LORD, from the evil man: preserve me from the violent man;
To him that excelleth. A Psalme of David. Deliuer me, O Lord, from the euill man: preserue me from the cruel man:
Strictly literal
Free me, O Jehovah, from the evil man; preserve me from the violent man:
To the Overseer. — A Psalm of David. Deliver me, O Jehovah, from an evil man, From one of violence Thou keepest me.
TO THE OVERSEER. A PSALM OF DAVID. Deliver me, O YHWH, from an evil man, || Keep me from one of violence.
“To the chief musician, a psalm of David.” (140:2) Deliver me, O Lord, from an evil man; from a man of violence do thou keep me;
Yahweh, rescue me from the wicked; preserve me from violent men.
From the Latin
I have cried to the, O Lord, hear me: hearken to my voice, when I cry to thee.
Simplified
Lord, please save me from those who do evil; protect me especially from those who are violent!
O Lord, take me out of the power of the evil man; keep me safe from the violent man:
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 reads חַלְּצֵ֣נִי יְ֭הוָה מֵאָדָ֣ם רָ֑ע מֵאִ֖ישׁ חֲמָסִ֣ים תִּנְצְרֵֽנִי׃. The Septuagint and the Dead Sea Scrolls contain fragments that align with this plea, although they do not preserve the full text.
חַלְּצֵ֣נִי יְ֭הוָה מֵאָדָ֣ם רָ֑ע מֵאִ֖ישׁ חֲמָסִ֣ים תִּנְצְרֵֽנִי׃
3 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.
למנצח מזמור לדויד
3 words of the verse are on this fragment. The rest of the verse is not on it.
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 140:1
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.
חָלַץ (chalats) is a Hebrew verb that encompasses a range of meanings related to drawing out or withdrawing, as well as rescuing or delivering. It can also imply equipping for war or strengthening. The entries indicate that it can be used in various forms, including to arm oneself or to be delivered. There is no significant disagreement among the lexicons regarding its meanings.
חָלַץ vb. draw off or out, withdraw
Qal
draw, draw off
intrans. withdraw
Niph. be delivered
Pi.
pull out, tear out
rescue, deliver
base
[חָלַץ] vb. equip for war
Qal only Pt. pass.—equipped
as adj.
as subst. sg. coll.
Niph. be or go equipped
Hiph. will brace up, invigorate, thy bones
base
H2502a חָלַץ draw off or out, withdraw .. draw, draw off
. intrans. withdraw
. be delivered
. . pull out, tear out
. rescue, deliver
H2502b חָלַץ equip for war .only Pt. pass.—equipped . as adj.
. as subst. sq. coll.
. be or go equipped
. will brace up, invigorate, thy bones
2502 chalats khaw-lats'
a primitive root; to pull off; hence (intensively) to strip,
(reflex.) to depart; by implication, to deliver, equip (for
fight); present, strengthen:--arm (self), (go, ready) armed (X
man, soldier), deliver, draw out, make fat, loose, (ready)
prepared, put off, take away, withdraw self.
חָלַץ (cha.lats) — to rescue.
1) to draw off or out, withdraw
1a) (Qal)
1a1) to draw, draw off
1a2) to withdraw
1b) (Niphal)
1b1) to be delivered
1b2) to be saved
1c) (Piel)
1c1) to pull out, tear out
1c2) to rescue, deliver, set free
1c3) to take away, plunder
חָלַץ (cha.lats) — to arm.
1) to equip (for war), arm for war, rescue, be rescued
1a) (Qal) equipped (participle)
1b) (Niphal)
1b1) to be equipped
1b2) to go equipped
1b3) to be armed
1c) (Hiphil)
1c1) to make strong, brace up
1c2) to invigorate
HVpv2ms/Sp1bs — Verb piel imperative second person masculine singular · suffixHVpv2ms/Sp1bs
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
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
HAamsa — HAamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
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…
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
HNcmpa — Noun common · masculine plural absoluteHNcmpa
נָצַר (natsar) is a Hebrew verb meaning to watch, guard, or keep. It encompasses a range of actions including protecting, preserving, and observing, as well as concealing or keeping secret. The entries suggest both positive and negative connotations, such as guarding from danger or hiding something. The term can also refer to a watchman.
[נָצַר] vb. watch, guard, keep;—Qal
Watch, guard, keep
Guard from dangers, preserve
Guard with fidelity, keep, observe
Guard, keep secret
Keep close, blockaded
base
H5341 נָצַר watch, guard, keep . Watch, guard, keep
. Guard from dangers, preserve
. Guard with fidelity, keep, observe
. Guard, keep secret
. Keep close, blockaded
5341 natsar naw-tsar'
a primitive root; to guard, in a good sense (to protect,
maintain, obey, etc.) or a bad one (to conceal, etc.):--
besieged, hidden thing, keep(-er, -ing), monument, observe,
preserve(-r), subtil, watcher(-man).
נָצַר (na.tsar) — to watch.
1) to guard, watch, watch over, keep
1a) (Qal)
1a1) to watch, guard, keep
1a2) to preserve, guard from dangers
1a3) to keep, observe, guard with fidelity
1a4) to guard, keep secret
1a5) to be kept close, be blockaded
1a6) watchman (participle)
HVqi2ms/Sp1bs — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp1bs