Psalms 140:5 — Word Study
WLCטָֽמְנֽוּ־ גֵאִ֨ים׀ פַּ֡ח לִ֗י וַחֲבָלִ֗ים פָּ֣רְשׂוּ רֶ֭שֶׁת לְיַד־ מַעְגָּ֑ל מֹקְשִׁ֖ים שָֽׁתוּ־ לִ֣י סֶֽלָה׃
BSAalongyâd
| Greek | English | Parsing |
|---|---|---|
| טָֽמְנֽוּ־ | they have hidden | Verb, Qal, perfect third person common plural |
| גֵאִ֨ים׀ | proud [people] | |
| פַּ֡ח | a trap | Noun common, masculine singular absolute |
| לִ֗י | for me | Preposition, suffix |
| וַחֲבָלִ֗ים | and ropes | Conjunction, noun common both plural absolute |
| פָּ֣רְשׂוּ | they have spread | Verb, Qal, perfect third person common plural |
| רֶ֭שֶׁת | a net | Noun common, feminine singular absolute |
| לְיַד־ | to [the] side of | Preposition, noun common both singular construct |
| מַעְגָּ֑ל | a track | Noun common, masculine singular absolute |
| מֹקְשִׁ֖ים | snares | Noun common, masculine plural absolute |
| שָֽׁתוּ־ | they have set | Verb, Qal, perfect third person common plural |
| לִ֣י | for me | Preposition, suffix |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The proud hide a snare for me; the cords of their net are spread along the path, and lures are set out for me. Selah |
| KJV | The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah. |
| ASV | The proud have hid a snare for me, and cords; They have spread a net by the wayside; They have set gins for me. [Selah |
| YLT | The proud hid a snare for me — and cords, They spread a net by the side of the path, Snares they have set for me. Selah. |
| WEB | The proud have hidden a snare for me, they have spread the cords of a net by the path. They have set traps for me. Selah. |
| BBE | The men of pride have put secret cords for my feet; stretching nets in my way, so that they may take me with their tricks. (Selah.) |
Where they part company is in the rendering of מֹקְשִׁ֖ים — see How Translations Differ.
The verse contains a main clause followed by several descriptive phrases that elaborate on the actions of the proud.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁמַר
verbיהוה
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 140:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Plea for Deliverancegenerated
Psalm 140:5 reflects the psalmist's urgent cry for protection against the schemes of the wicked. He describes how the proud hide traps and snares, illustrating the dangers he faces on his journey. This verse is part of a larger context where the psalmist seeks refuge in the Lord from violent men who plot against him, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:4–12 | In his pride the wicked man does not seek Him; in all his schemes there is no God. |
| 2 | Psalm 17:8–13 | Keep me as the apple of Your eye; hide me in the shadow of Your wings |
| 3 | Psalm 35:7 | For without cause they laid their net for me; without reason they dug a pit for my soul. |
| 4 | Psalm 36:11 | Let not the foot of the proud come against me, nor the hand of the wicked drive me away. |
| 5 | Psalm 57:6 | They spread a net for my feet; my soul was despondent. They dug a pit before me, but they themselves have fallen into it! Selah |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — טָֽמְנֽוּ־, ta.me.nu-generated
The verb טָמַן (taman) means 'to hide' or 'to conceal.' It indicates an action of secrecy, often implying a deliberate attempt to keep something out of sight. This word appears in various forms, suggesting nuances of hiding that range from burying to simply covering something over.
In this verse, the proud are actively engaging in hiding traps for the psalmist, which emphasizes their malicious intent. The use of this verb underscores the deceptive nature of their actions, as they seek to ensnare him without his awareness.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the primary actions of the proud hiding traps for the psalmist.
Sentence Structuregenerated
The main verb טָֽמְנֽוּ־, they have hidden, governs the entire clause, with the subject גֵאִ֨ים (the proud) following it. The structure emphasizes the actions of the proud as they lay traps.
The sentence then describes the traps and snares in a series of phrases: the first detailing the traps, the second indicating their spread along the path, and the last noting that lures are set out for the psalmist.
Septuagint Backgroundgenerated
The Septuagint translates טָֽמְנֽוּ־ as κύριε (Lord), indicating a focus on divine protection rather than the act of hiding itself. This choice reflects a broader theological interpretation, emphasizing reliance on God amidst the dangers posed by the proud.
The Greek word for 'snares' in the Septuagint corresponds to the Hebrew מֹקְשִׁ֖ים, maintaining the imagery of traps but possibly broadening the sense of entrapment.
In plain words — the whole versegenerated
Psalm 140:5 describes how the proud hide traps and snares for the psalmist, making it clear that he is in danger. He asks the Lord for protection from those who seek to harm him, illustrating the threats he faces on his path.
Frequently Asked Questionsgenerated
It indicates that the proud are deceitful and malicious, setting up obstacles to ensnare the psalmist.
The psalmist highlights the arrogant nature of those who oppose him, emphasizing their intent to cause harm.
Selah is a musical term indicating a pause for reflection, inviting the reader to contemplate the weight of the psalmist's plea.
This verse illustrates the psalmist's ongoing struggle against wickedness, showcasing his reliance on God for deliverance.
Reflection Questionsgenerated
- In what ways have I encountered traps or snares set by others in my life?
- How can I seek God's protection when facing challenges from those who oppose me?
- What does it mean to me to rely on God as my refuge in times of trouble?
- How can I be more aware of the traps that might be hidden in my path?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse to illustrate the spiritual dangers posed by the proud and the need for vigilance against their traps.
Now these demons, if they see all Christians—and especially monks—joyfully laboring and making progress, first attack by attempting to place stumbling blocks in their way. Their “stumbling blocks” are filthy thoughts.Early Church Fathers on Psalms 140 →
"The proud have hidden a trap for me" [Psalms 140:5]. He has briefly described the whole body of the devil, when he says,Early Church Fathers on Psalms 140 →
So let us walk serenely along this highway without a care in the world, but let us have a healthy fear of the traps set beside the road.Early Church Fathers on Psalms 140 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 140:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe proud have hid a snare for me, and cords,.... These were the Ziphites, according to Arama; see Psalms 119:85; the character well agrees with the Scribes and Pharisees, who were proud boasters,
Read John Gill on Psalms 140 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah. The proud. The same "proud" enemies as in Psalms 138:6. Have hid a snare ... cords ... a net ... gins for me.
Read Robert Jamieson on Psalms 140 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe proud; my insolent enemies, who despise me for my meanness, and exalt themselves against thee. By the wayside; in which I used to walk.
Read Matthew Poole on Psalms 140 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 140:5 The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah.Ver. 5. The proud have hid a snare, &c] They are restless to ruin me, adding all kind of craft to their cruelty.
Read John Trapp on Psalms 140 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Net.—An elaboration of the favourite image of the net. (Psalms 9:15.) The frequent occurrence of this figure well indicates the dangers to which Israel was subjected through the leaning of many of the nation itself to foreign influences.
Read Charles John Ellicott on Psalms 140 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Have hid a snare for me] They hunted David as they would a dangerous wild beast: one while striving to pierce him with the spear; another to entangle him in their snares, so as to take and sacrifice him before the people, on pretense of his being an enemy to the state. Selah] This is the truth.
Read AdamClarke on Psalms 140 →CambridgeThe Cambridge Bible for Schools and Colleges5. For the figures cp. Psalms 31:4; Psalms 119:110; Psalms 141:9; Psalms 142:3. The hunter sets his snares in the ‘run’ of the animal he wishes to catch, and the Psalmist’s enemies are scheming to ruin him as he goes about his daily duties. Cp. Matthew 22:15, “how they might ensnare (παγιδεύσωσιν, cp. LXX παγίδα here) him in talk.” He calls them proud, for their hostility to God’s servant is virtually a defiance of God (Psalms 10:2). grins] More properly, baits or lures, to entice him to his ruin. Grins, the original reading of the A.V. of 1611, restored by Scrivener, is an obsolete word of the same meaning as gins, which has been substituted for it in modern editions of the A.V. here and…
Read Cambridge on Psalms 140 →Albert Barnes1798–1870Barnes' Notes on the BibleThe proud have hid a snare for me - Haughty; arrogant; oppressive men. See Psalms 35:7, note; Psalms 57:6, note.
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
The proud hide a snare for me; the cords of their net are spread along the path, and lures are set out for me. Selah
The proud have hidden a snare for me, they have spread the cords of a net by the path. They have set traps for me. Selah.
The proud hide a snare for me; the cords of their net are spread along the path, and lures are set out for me. Selah
Proud men hide a snare for me; evil men spread a net by the path; they set traps for me. (Selah)
Tyndale line
The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah.
The proud have hid a snare for me, and cords; They have spread a net by the wayside; They have set gins for me. [Selah
The proud have hid a snare for me, and cords; they have spread a net by the way side; they have set gins for me. Selah
The proud have hid a snare for me, and cords; they have spread a net by the way side: they have set gins for me. Selah.
The proude haue layde a snare for me, and spred a nette with cordes in my pathway, and set grennes for me. Selah.
Strictly literal
The proud have hidden a snare for me, and cords; they have spread a net by the way-side; they have set traps for me. Selah.
The proud hid a snare for me — and cords, They spread a net by the side of the path, Snares they have set for me. Selah.
The proud hid a snare for me—and cords, || They spread a net by the side of the path, || They have set snares for me. Selah.
(140:6) The proud have hidden a snare for me, and cords; they have spread a net by the side of [my] track; traps have they set for me. Selah.
The proud have set a trap for me; they have spread a net; they have set a snare for me. Selah
From the Latin
The just shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head. For my prayer also shall still be against the things with which they are well pleased:
Simplified
Proud people have hidden a trap for me—they have strung out a net on the path, they have set snares to catch me. Selah.
The men of pride have put secret cords for my feet; stretching nets in my way, so that they may take me with their tricks. (Selah.)
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 is supported by the Septuagint, which aligns closely with the Hebrew wording. The Dead Sea Scrolls fragment confirms part of the verse, indicating a consistent tradition in the transmission of this text, despite some editorial restorations.
טָֽמְנֽוּ־ גֵאִ֨ים׀ פַּ֡ח לִ֗י וַחֲבָלִ֗ים פָּ֣רְשׂוּ רֶ֭שֶׁת לְיַד־ מַעְגָּ֑ל מֹקְשִׁ֖ים שָֽׁתוּ־ לִ֣י סֶֽלָה׃
12 of the 13 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.
שומר׳ני יהוה מידי רשע מאיש [חמסים] [תנצר׳ני]
7 words of the verse are on this fragment — 2 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 140:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
טָמַן (taman) is a Hebrew verb meaning to hide or conceal. It can refer to hiding something by covering it over, as well as to the act of burying or laying something secretly. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of hiding, such as hiding oneself or causing something to be hidden.
טָמַן vb. hide, conceal
Qal
hide
often of hiding, concealing, secretly laying a snare
that which is darkened = darkness
Niph. hide thyself in the dust
Hiph. and they went and hid (it)
base
H2934 טָמַן hide, conceal
2934 taman taw-man'
a primitive root; to hide (by covering over):--hide, lay
privily, in secret.
טָמַן (ta.man) — to hide.
1) to hide, conceal, bury
1a) (Qal)
1a1) to hide
1a2) hiding, concealing, secretly laying (participle)
1a3) darkness (participle)
1b) (Niphal) to hide oneself
1c) (Hiphil) to hide
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
hid'-'n: The translation of Taman, "to hide," "to bury" (Job 3:16); of tsaphan "to conceal," "store up" (Job 15:20, "The number of years is hidden to the oppressor," the Revised Version (British and American) "even the number of years that are laid up for the oppressor," margin "and years that are numbered are laid up"; Job 24:1, "Why, seeing times are not hidden from the Almighty," the Revised Version (British and American) "Why are times not laid up by the Almighty?" margin as the King James Version with "Why is it?" prefixed; Ps 83:3, "They consulted (the Revised Version (British and American) "consult") against thy hidden ones"); of matspunim (from tsaphan), "hidden…
גֵּאֶה (ge'eh) means 'proud' and is derived from the root meaning 'lofty.' It covers the sense of being arrogant or haughty. The entries consistently emphasize this prideful aspect without significant disagreement among the lexicons.
גֵּאֶה adj. proud
base
H1343 גֵּאֶה proud
1343 ge'eh gay-eh'
from 1342; lofty; figuratively, arrogant:--proud.
see HEBREW for 01342
גֵּאֶה (ge.eh) — proud.
proud
HAampa — HAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
פַּח (pach) refers to both a bird trap and a metal plate. It is derived from a root meaning to spread out or pound thin, indicating its use as a snare or a thin sheet of metal. The word can also figuratively represent calamities or plots. The entries consistently highlight these two primary meanings without significant disagreement.
פַּח n.m. bird-trap
base
[פַּח] n.[m.] plate of metal
base
H6341a פַּח bird-trap H6341b פַּח plate of metal
6341 pach pakh
from 6351; a (metallic) sheet (as pounded thin); also a
spring net (as spread out like a lamina):--gin, (thin) plate,
snare.
see HEBREW for 06351
פַּח (pach) — snare.
1) bird trap, trap, snare
1a) bird trap (literal)
1b) of calamities, plots, source or agent of calamity (fig.)
פַּח (pach) — plate.
plate (of metal)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
(moqesh; thera, literally, "hunting," used metaphorically in Psalms and Romans as "trap"): Any of the methods for taking birds; see SNARE; NET; GIN, etc. It is probable that a trap was more particularly a hole in the ground covered with twigs, concealed by leaves and baited with food. Such devices were common in taking the largest animals and may have been used with birds also. Trap is mentioned frequently in connection with snare and in such manner as to indicate that they were different devices: "Know for a certainty that Yahweh your God will no more drive these nations from out of your sight; but they shall be a snare and a trap unto you" (Jos 23:13). Another such reference will be found in Ps 69:22:
"Let their table before them become a snare;
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
HC/Ncbpa — Conjunction · noun common both plural absoluteHC/Ncbpa
פָּרַשׂ (paras) is a Hebrew verb meaning to spread out or scatter. It encompasses actions like breaking apart, dispersing, and stretching forth. The word appears in various forms, including Qal (to spread), Niphal (to be scattered), and Piel (to scatter). The entries collectively highlight its use in contexts of spreading or scattering, but do not provide specific verse references.
פָּרַשׂ vb. spread out, spread
Qal
spread out
spread
Niph. they shall be scattered
Pi.
spread out
= scatter
base
H6566 פָּרַשׂ spread out, spread
6566 paras paw-ras'
a primitive root; to break apart, disperse, etc.:--break,
chop in pieces, lay open, scatter, spread (abroad, forth,
selves, out), stretch (forth, out).
פָּרַשׂ (pa.ra.s) — to spread.
1) to spread, spread out, stretch, break in pieces
1a) (Qal)
1a1) to spread out, display
1a2) to spread over
1b) (Niphal) to be scattered, be spread out
1c) (Piel)
1c1) to spread out
1c1) to scatter
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
רֶ֫שֶׁת (resheth) means 'net' and is derived from a root meaning to catch animals. It encompasses various types of nets, including those for judgment and traps for people. The term is specifically noted for its use as a brazen network for the altar in the tabernacle.
רֶ֫שֶׁת n.f. net
net
brazen network for altar of tabern.
base
H7568 רֶ֫שֶׁת net . net
. brazen network for altar of tabern.
7568 resheth reh'-sheth
from 3423; a net (as catching animals):--net(- work).
see HEBREW for 03423
רֶ֫שֶׁת (re.shet) — net.
1) net
1a) net
1a1) for catching
1a2) of judgment (fig)
1a3) of leaders leading people to sin
1a4) as a trap for man
1b) network (brazen-for altar of tabernacle)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
See FISHING; FOWLER.
Net
In use among the Hebrews for fishing, hunting, and fowling. The fishing-net was probably constructed after the form of that used by the Egyptians (Isa. 19:8). There were three kinds of nets. (1.) The drag-net or hauling-net (Gr. sagene), of great size, and requiring many men to work it. It was usually let down from the fishing-boat, and then drawn to the shore or into the boat, as circumstances might require (Matt. 13:47, 48). (2.) The hand-net or casting-net (Gr. amphiblestron), which was thrown from a rock or a boat at any fish that might be seen (Matt. 4:18; Mark 1:16). It was called by the Latins funda. It was of circular form, “like the top of a tent.” (3.) The…
[See FISHING]
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cd — Preposition · noun common both singular constructHR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַעְגָּל (ma`gal) refers to a track or entrenchment, with meanings that include a literal path or figurative way. It can also denote a circular rampart or trench. The entries consistently emphasize its use in contexts related to movement or fortification.
מַעְגָּל n.m. 1. entrenchment. 2. track
base
H4570 מַעְגָּל 1. entrenchment. 2. track
4570 ma`gal mah-gawl'
or feminine mapgalah {mah-gaw-law'}; from the same as 5696; a
track (literally or figuratively); also a rampart (as
circular):--going, path, trench, way((-side)).
see HEBREW for 05696
מַעְגָּל (ma.gal) — track.
1) entrenchment, track
1a) circumvallation, entrenchment
1b) track
HNcmsa — Noun common · masculine singular absoluteHNcmsa
מוֹקֵשׁ (mowqesh) refers to a bait or lure used in trapping, particularly in a fowler's net, and can also mean a snare in a figurative sense. It is derived from a root meaning to catch, and its implications include a noose or hook for capturing animals. The entries consistently describe it as a snare or trap.
מוֹקֵשׁ n.m. prop. a bait or lure in a fowler's net; then fig. a snare
base
H4170 מוֹקֵשׁ prop. a bait or lure in a fowler's net; then fig. a snare
4170 mowqesh mo-kashe'
or moqesh {mo-kashe'}; from 3369; a noose (for catching
animals) (literally or figuratively): by implication, a hook
(for the nose):--be ensnared, gin, (is) snare(-d), trap.
see HEBREW for 03369
מוֹקֵשׁ (mo.qesh) — snare.
bait, lure, snare
HNcmpa — Noun common · masculine plural absoluteHNcmpa
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.