Psalms 146:9 — Word Study
WLCיְהוָ֤ה׀ שֹׁ֘מֵ֤ר אֶת־ גֵּרִ֗ים יָת֣וֹם וְאַלְמָנָ֣ה יְעוֹדֵ֑ד וְדֶ֖רֶךְ רְשָׁעִ֣ים יְעַוֵּֽת׃
BSA◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] protectsshâmar [preserves, keeps safe] foreignersgêr [sojourners, temporary residents] He sustainsʻûwd▸ [upholds, supports] the fatherlessyâthôwm [orphan, child without a father] and the widowʼalmânâh [woman whose husband has died] but the waysderek [path, manner of life] of the wickedrâshâʻ [morally wrong, guilty of sin] He frustratesʻâvath▸ [turns upside down, perverts]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֤ה׀ | Yahweh | Noun proper |
| שֹׁ֘מֵ֤ר | [is] watching over | Verb, Qal, participle (active) masculine singular |
| אֶת־ | the object marker | Particle |
| גֵּרִ֗ים | sojourners | Noun common, masculine plural absolute |
| יָת֣וֹם | [the] fatherless | Noun common, masculine singular absolute |
| וְאַלְמָנָ֣ה | and widow[s] | Conjunction, noun common feminine singular absolute |
| יְעוֹדֵ֑ד | he helps up | Verb, Piel, imperfect third person masculine singular |
| וְדֶ֖רֶךְ | and [the] way of | Conjunction, noun common both singular construct |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| יְעַוֵּֽת׃ | he makes crooked | Verb, Piel, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD protects foreigners; He sustains the fatherless and the widow, but the ways of the wicked He frustrates. |
| KJV | The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down. |
| ASV | Jehovah preserveth the sojourners; He upholdeth the fatherless and widow; But the way of the wicked he turneth upside down. |
| YLT | Jehovah is preserving the strangers, The fatherless and widow He causeth to stand, And the way of the wicked He turneth upside down. |
| WEB | Yahweh preserves the foreigners. He upholds the fatherless and widow, but he turns the way of the wicked upside down. |
| BBE | The Lord takes care of those who are in a strange land; he gives help to the widow and to the child who has no father; but he sends destruction on the way of sinners. |
Where they part company is in the rendering of the phrase concerning the wicked.
The structure features one main clause followed by two subordinate clauses, emphasizing the contrast between God's actions towards the vulnerable and the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁמַר
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 146:9
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 — God's Care for the Vulnerablegenerated
Psalms 146:9 highlights God's protective nature, especially towards those who are often marginalized, such as foreigners, orphans, and widows. This verse is part of a larger passage that emphasizes God's justice and mercy, illustrating how He intervenes in the lives of the oppressed while opposing the ways of the wicked. The psalmist celebrates God's eternal reign and His commitment to justice for all generations, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 68:5 | A father of the fatherless, and a defender of the widows, is God in His holy habitation. |
| 2 | Deuteronomy 10:18–19 | He executes justice for the fatherless and widow, and He loves the foreigner, giving him food and clothing. |
| 3 | Deuteronomy 16:11 | and you shall rejoice before the LORD your God in the place He will choose as a dwelling for His Name—you, your sons and daughters, your menservants and maidservants, and the Levite within your gates, as well as the foreigner, the fatherless, and the widows among you. |
| 4 | Proverbs 15:25 | The LORD tears down the house of the proud, but He protects the boundaries of the widow. |
| 5 | Jeremiah 49:11 | Abandon your orphans; I will preserve their lives. Let your widows trust in Me.” |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — יְהוָ֤ה, Yah.wehgenerated
The name יְהוָה (Yahweh) signifies the self-existent nature of God, often translated as 'the LORD'. It is a proper noun used throughout the Old Testament to denote the God of Israel and is deeply connected to His covenant with His people.
In this verse, יְהוָה serves as the subject, emphasizing God's active role in protecting and sustaining those in need. The name evokes a sense of divine authority and care, reinforcing the idea that God is intimately involved in the welfare of the vulnerable.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree on the meaning of יְהוָה as 'the LORD', maintaining the significance of God's protective nature.
Sentence Structuregenerated
The verse is structured around the finite verb שֹׁ֘מֵ֤ר, protects, which governs the actions attributed to God. It is followed by a series of noun phrases that detail whom God protects and how He interacts with both the vulnerable and the wicked.
The syntax emphasizes the contrast between God's care for the marginalized and His opposition to the wicked. The arrangement of the phrases highlights the protective actions of God, reinforcing the theme of divine justice.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριος (kyrios), which also means 'Lord' and carries similar connotations of authority and care. This choice aligns with the Hebrew understanding of God's protective nature.
The Greek word φυλάσσει is used for 'protects', indicating a consistent understanding of God's safeguarding role in both the Hebrew and Greek texts.
In plain words — the whole versegenerated
Psalms 146:9 tells us that the LORD protects those who are vulnerable, such as foreigners, orphans, and widows. He helps them and cares for their needs, while He opposes the wicked and their ways. This verse shows God's commitment to justice and His active role in the lives of the needy.
Frequently Asked Questionsgenerated
It means that God provides safety and care for those who are not native to Israel, ensuring they are treated with kindness and justice.
These groups represent the most vulnerable in society, and the verse emphasizes God's special concern for those who lack support.
The ways of the wicked refer to their actions and lifestyles that oppose God's will, and the verse indicates that God actively works against such paths.
This verse reveals God's nature as a protector and sustainer, highlighting His justice and mercy towards the marginalized and His opposition to wrongdoing.
Reflection Questionsgenerated
- In what ways can I reflect God's care for the vulnerable in my community?
- How do I understand the contrast between God's protection of the needy and His frustration of the wicked?
- What actions can I take to support those who are marginalized, like the fatherless and widows?
- How does this verse challenge me to think about justice and mercy in my own life?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, highlighting God's protection of the vulnerable and the significance of strangers in the community of faith.
Just as you have; "the Lord, guards proselytes" [Psalms 146:9]. "Proselytes" are strangers. Every Church of the Gentiles is a stranger.Early Church Fathers on Psalms 146 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 146:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord preserveth the strangers,.... The life of them, as he did the daughter of: the Greek, a Syrophenician woman, and a Samaritan, by healing them of their diseases, Mr 7:26; and in a spiritual
Read John Gill on Psalms 146 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.
Read Robert Jamieson on Psalms 146 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe overthroweth their goings, as the phrase is, . He maketh them to lose their way; he not only frustrateth their plots and enterprises but turneth them against themselves. This and all the foregoing sentences are so many arguments to encourage all good men to trust in God in all their straits and afflictions.
Read Matthew Poole on Psalms 146 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 146:9 The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.Ver. 9. The Lord preserveth] These all are his clients, because neglected by the world, as yielding no profit. He turneth upside down] As one doth a dish that is washed and wiped, 2 Kings 21:13.
Read John Trapp on Psalms 146 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) The stranger, the widow, and the orphan are constantly presented in the Law as objects of compassion and beneficence. The orphan and widow are mentioned as under God’s care (Psalms 68:5). Relieveth.—Or rather, restoreth, by taking up their cause and seeing justice done. Certain forms of the verb are used of bearing witness, and possibly here there is allusion to a court of justice, in which God appears as witnessing on the side of the weak and defenceless. Turneth upside down.—Rather, bends aside. The same word in Psalms 119:78 is rendered” dealt perversely.” The idea seems in both cases to be that of interference, to thwart and impede a course of action. In Psalms 119 it is an…
Read Charles John Ellicott on Psalms 146 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Preserveth the strangers] He has preserved you strangers in a strange land, where you have been in captivity for seventy years; and though in an enemy's country, he has provided for the widows and orphans as amply as if he had been in the promised land. The way of the wicked he turneth upside down.] He subverts, turns aside. They shall not do all the wickedness they wish; they shall not do all that is in their power. In their career he will either stop them, turn them aside, or overturn them.
Read AdamClarke on Psalms 146 →CambridgeThe Cambridge Bible for Schools and Colleges9. As in Psalms 94:6 the sojourners[89] or resident aliens who had no rights of citizenship, orphans, and widows are typical examples of defencelessness. They are therefore specially under Jehovah’s protection, and are commended in the Law to the care of the Israelites. [89] The LXX regularly renders gηr, ‘sojourner,’ by προσήλυτος; but this does not mean ‘proselyte’ in the later technical sense of “a Gentile who through circumcision and observance of the law had been admitted into full religious fellowship with Israel,” but, as the Vulg. renders it here, ‘advena.’ See Schόrer’s Hist. of Jewish People, § 31, E.T. ii. ii. 315.relieveth] R.V. upholdeth. turneth upside dawn] Lit. as R.V.…
Read Cambridge on Psalms 146 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord preserveth the strangers - He regards them with interest; he defends and guides them. This is the ninth reason why those who trust in the Lord are happy.
Read Albert Barnes on Psalms 146 →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 LORD protects foreigners; He sustains the fatherless and the widow, but the ways of the wicked He frustrates.
Yahweh preserves the foreigners. He upholds the fatherless and widow, but he turns the way of the wicked upside down.
The LORD protects foreigners; He sustains the fatherless and the widow, but the ways of the wicked He frustrates.
The Lord protects those residing outside their native land; he lifts up the fatherless and the widow, but he opposes the wicked.
Tyndale line
The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.
Jehovah preserveth the sojourners; He upholdeth the fatherless and widow; But the way of the wicked he turneth upside down.
The LORD preserveth the strangers; he upholdeth the fatherless and widow; but the way of the wicked he turneth upside down.
The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.
The Lord keepeth the strangers: he relieueth the fatherlesse and widowe: but he ouerthroweth the way of the wicked.
Strictly literal
Jehovah preserveth the strangers; he lifteth up the fatherless and the widow; but the way of the wicked doth he subvert.
Jehovah is preserving the strangers, The fatherless and widow He causeth to stand, And the way of the wicked He turneth upside down.
YHWH is preserving the strangers, || He causes the fatherless and widow to stand, || And He turns the way of the wicked upside down.
The Lord guardeth the strangers; the fatherless and widow he helpeth up; but the way of the wicked he maketh crooked.
Yahweh protects the foreigners in the land; he lifts up the fatherless and widow, but he opposes the wicked.
From the Latin
Who giveth to beasts their food: and to the young ravens that call upon him.
Simplified
The Lord takes care of strangers among us. He looks after widows and orphans. But he makes life difficult for the wicked.
The Lord takes care of those who are in a strange land; he gives help to the widow and to the child who has no father; but he sends destruction on the way of sinners.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in their wording, with eight of the ten words matching. The Dead Sea Scrolls contain a partial restoration but align with the Masoretic Text in essence, showing consistency across these ancient witnesses.
יְהוָ֤ה׀ שֹׁ֘מֵ֤ר אֶת־ גֵּרִ֗ים יָת֣וֹם וְאַלְמָנָ֣ה יְעוֹדֵ֑ד וְדֶ֖רֶךְ רְשָׁעִ֣ים יְעַוֵּֽת׃
8 of the 10 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.
יתום ואלמנה יעודד ודרך [רשעים] [יעות] מיהוה כול הארץ ממ׳נו בהודע׳ו לכול מעשי׳ו ברא גבורותי׳ו
12 words on the leather — 1 partly restored, 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 146:9
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.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
גֵּר (ger) refers to a sojourner or foreigner, indicating someone who temporarily resides in a place without inherited rights. It encompasses the idea of a guest or stranger, particularly in the context of foreigners living in Israel who are granted certain rights. The term is derived from the root meaning 'to dwell'.
גֵּר 92 n.m. sojourner
base
H1616 גֵּר sojourner
1616 ger gare
or (fully) geyr (gare); from 1481; properly, a guest; by
implication, a foreigner:--alien, sojourner, stranger.
see HEBREW for 01481
גֵּר (ger) — sojourner.
1) sojourner
1a) a temporary inhabitant, a newcomer lacking inherited rights
1b) of foreigners in Israel, though conceded rights
N-mp — Noun common · masculine plural absoluteHNcmpa
יָתוֹם (yathowm) means 'orphan' and is derived from a root that suggests loneliness or bereavement. The term specifically refers to a fatherless child or a bereaved person. All entries consistently define it in this way, with no significant disagreement among the lexicons.
יָתוֹם n.[m.] orphan
base
H3490 יָתוֹם orphan
3490 yathowm yaw-thome'
from an unused root meaning to be lonely; a bereaved
person:--fatherless (child), orphan.
יָתוֹם (ya.tom) — orphan.
an orphan, fatherless
N-ms — Noun common · masculine singular absoluteHNcmsa
fa'-ther-les (yathom; orphanos): The fatherless are frequently mentioned in the Old Testament, generally in association with the widow and the stranger, as typical instances of the unprotected and necessitous, who are, specially subject to oppression, and also to God's special protection. Great philanthropic regard is bestowed on this class throughout. In early legislation there is a special clause to guard them against affliction (Ex 22:22-24). They have a still more prominent place in the Deuteronomic legislation, which gives instructions that a charitable fund be formed out of the tithe, once every three years, for the relief of the destitute (De 14:28,29; 26:12-14), and that gleanings be left in the cornfield, the olive garden, and the vineyard for the benefit of this class…
→ See ORPHAN
The Hebrew word אַלְמָנָה (*almanah*) means 'widow' and is derived from the root of another word. It can also refer to a desolate place, such as a desolate house or palace. The entries consistently emphasize its primary meaning as 'widow'.
אַלְמָנָה 61 n.f. widow
base
H490 אַלְמָנָה widow
490 'almanah al-maw-naw'
fem of 488; a widow; also a desolate place:--desolate house
(palace), widow.
see HEBREW for 0488
אַלְמָנָה (al.ma.nah) — widow.
widow
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
עוּד (uwd) is a Hebrew verb that primarily means to return, repeat, or do again. It also encompasses the idea of bearing witness or testifying, often with a sense of solemnity or urgency. The word can imply surrounding or restoring, and its various forms indicate actions like admonishing or warning. There is no significant disagreement among the lexicons regarding its meanings.
[עוּד] vb. prob. return, go about, repeat, do again
Pi. surround
Pōl‛ēl, restore, relieve
Hithpōl. be restored
base
עוּד vb. denom. bear witness
Qal Impf. < Hiph.
Hiph.
testify, bear witness
cause to testify, take as witness
protest, affirm solemnly, wanr
Hoph. and protest be entered
base
H5749a עוּד prob. return, go about, repeat, do again H5749b עוּד vb. denom. bear witness .Impf. < Hiph.
. . testify, bear witness
. cause to testify, take as witness
. protest, affirm solemnly, wanr
. and protest be entered
5749 `uwd ood
a primitive root; to duplicate or repeat; by implication, to
protest, testify (as by reiteration); intensively, to
encompass, restore (as a sort of reduplication):--admonish,
charge, earnestly, lift up, protest, call (take) to record,
relieve, rob, solemnly, stand upright, testify, give warning,
(bear, call to, give, take to) witness.
עוּד (ud) — to uphold.
1) to return, repeat, go about, do again
1a) (Piel) to surround, go round and round
1b) (Pilel) to restore, relieve
1c) (Hithpalel) to be restored
עוּד (ud) — to testify.
1) to bear witness
1a) (Qal) to bear witness, say again and again
1b) (Hiphil)
1b1) to testify, bear witness
1b2) to cause to testify, take or call as witness, invoke
1b3) to protest, affirm solemnly, warn, exhort or enjoin solemnly, admonish, charge
1c) (Hophal) to protest, give warning
V-o-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Conj | N-cs — Conjunction · noun common both singular constructHC/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…
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 plural absoluteHNcmpa
The Hebrew word עָוַת (*avath*) is a primitive root meaning to wrest or make crooked. It covers actions like perverting, falsifying, and subverting, often in contexts related to justice or morality. The entries indicate various forms, including making something crooked or bending oneself.
[עָוַת] vb. be bent, crooked
Pi.
make crooked = falsify scales; pervert justice
bend, make crooked
Pu. what is bent
Hithp. and the strong men bend themselves.
base
H5791 עָוַת
5791 `avath aw-vath'
a primitive root; to wrest:--bow self, (make) crooked.,
falsifying, overthrow, deal perversely, pervert, subvert, turn
upside down.
עָוַת (a.vat) — to pervert.
1) to be bent, be crooked, bend, make crooked, pervert
1a)(Piel)
1a1) to make crooked, falsify, pervert, subvert
1a2) to bend, make crooked
1b) (Pual) thing bent (participle)
1c) (Hithpael) to bend oneself
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
krook'-ed (`awah, `aqash, `aqalqal, `aqallathon, pethaltol; skolios): Primarily designates something that is bent, twisted or deformed (Isa 27:1; 45:2 the King James Version).
Figurative:
(1) It designates a course of action that deviates from rectitude, especially deceit, guile, hypocrisy (De 32:5; Pr 2:15; Ec 1:15; Lu 3:5; compare Php 2:15);