Psalms 16:4 — Word Study
WLCיִרְבּ֥וּ עַצְּבוֹתָם֮ אַחֵ֪ר מָ֫הָ֥רוּ בַּל־ אַסִּ֣יךְ נִסְכֵּיהֶ֣ם מִדָּ֑ם וּֽבַל־ אֶשָּׂ֥א אֶת־ שְׁ֝מוֹתָ֗ם עַל־ שְׂפָתָֽי׃
BSASorrowsʻatstsebeth [injury, pain, or sorrow] will multiplyrâbâh▸ [to increase or grow] to those who chasemâhar■ [hasten after, run after] ◂other godsʼachêr [different, foreign] I will notbal [absent, non-existent] pour outnâçak▸ [to pour, to offer] their libationsneçek [drink offerings] of blooddâm [the liquid that flows through the body] orbal speaknâsâʼ▸ [to lift, to raise] their namesshêm [a person's identity, honor] withʻal my lipssâphâh [the edge or border of something, language]
| Greek | English | Parsing |
|---|---|---|
| יִרְבּ֥וּ | they will increase | Verb, Qal, imperfect third person masculine plural |
| עַצְּבוֹתָם֮ | sorrows their | Noun common feminine plural construct, suffix |
| אַחֵ֪ר | [those who] another [god] | Adj |
| מָ֫הָ֥רוּ | they hurried after | Verb, Qal, perfect third person common plural |
| בַּל־ | not | Particle |
| אַסִּ֣יךְ | I will pour out | Verb, Hiphil, imperfect first person common singular |
| נִסְכֵּיהֶ֣ם | drink offerings their | Noun common masculine plural construct, suffix |
| מִדָּ֑ם | from blood | Preposition, noun common masculine singular absolute |
| וּֽבַל־ | and not | Conjunction, particle |
| אֶשָּׂ֥א | I will take | Verb, Qal, imperfect first person common singular |
| אֶת־ | the object marker | Particle |
| שְׁ֝מוֹתָ֗ם | names their | Noun common feminine plural construct, suffix |
| עַל־ | on | Preposition |
| שְׂפָתָֽי׃ | lips my | Noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sorrows will multiply to those who chase other gods. I will not pour out their libations of blood, or speak their names with my lips. |
| KJV | Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips. |
| ASV | Their sorrows shall be multiplied that give gifts for another god: Their drink-offerings of blood will I not offer, Nor take their names upon my lips. |
| YLT | Multiplied are their griefs, [Who] have hastened backward; I pour not out their libations of blood, Nor do I take up their names on my lips. |
| WEB | Their sorrows shall be multiplied who give gifts to another god. Their drink offerings of blood I will not offer, nor take their names on my lips. |
| BBE | Their sorrows will be increased who go after another god: I will not take drink offerings from their hands, or take their names on my lips. |
The translations agree on the meaning and implications of the verse.
The structure emphasizes the main action of multiplying sorrows, with the psalmist's refusal to engage in idol worship as a significant response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָבָה
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 16:4
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 Reflection on Idolatrygenerated
Psalm 16:4 highlights the dangers of pursuing other gods, emphasizing that such pursuits lead to multiplied sorrows. The psalmist contrasts this with his own devotion to Yahweh, affirming that he will not engage in the practices of idol worship. This passage serves as a reminder of the consequences of turning away from the true God, as seen in the broader context of the psalm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 32:10 | Many are the sorrows of the wicked, but loving devotion surrounds him who trusts in the LORD. |
| 2 | Psalm 97:7 | All worshipers of images are put to shame— those who boast in idols. Worship Him, all you gods! |
| 3 | Jonah 2:8 | Those who cling to worthless idols forsake His loving devotion. |
| 4 | Revelation 14:9–11 | And a third angel followed them, calling out in a loud voice, “If anyone worships the beast and its image, and receives its mark on his forehead or on his hand, |
| 5 | Revelation 18:4–5 | Then I heard another voice from heaven say: “Come out of her, My people, so that you will not share in her sins or contract any of her plagues. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יִרְבּ֥וּ, yir.Bugenerated
The verb רָבָה (rabah) means to increase or multiply, indicating a growth in sorrows for those who chase after other gods. This word captures the essence of becoming more numerous or abundant, as it is often used to describe a flourishing state, whether in terms of blessings or, in this case, afflictions.
The parsing as a Qal imperfect third person masculine plural indicates that this increase is an ongoing action affecting those who pursue false deities. The psalmist employs this term to convey a stark warning about the inevitable consequences of idolatry.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The verse is structured around a series of clauses, with the finite verb יִרְבּ֥וּ (they will increase) governing the main action. This verb introduces the subject of sorrows, which is further elaborated by the prepositional phrases that describe the actions of those who pursue other gods.
The sentence emphasizes the psalmist's refusal to participate in the rituals associated with these false gods, as seen in the subsequent verbs that express his commitment to Yahweh.
Septuagint Backgroundgenerated
The Septuagint translates יִרְבּ֥וּ as ἐπληθύνθησαν (G4129), which carries the same sense of increasing or multiplying. This choice reflects a direct correspondence with the Hebrew meaning, emphasizing the growth of sorrows for those who engage in idolatry.
This translation reinforces the warning against false worship, aligning with the Hebrew text's message about the consequences of turning away from God.
In plain words — the whole versegenerated
Psalm 16:4 warns that those who pursue other gods will experience increasing sorrows. The psalmist expresses his commitment to God by stating that he will not participate in the rituals of idol worship or speak the names of these false gods.
Frequently Asked Questionsgenerated
It indicates that those who chase after other gods will face increasing pain and suffering as a consequence of their choices.
The psalmist refuses to participate in the rituals associated with false gods, affirming his loyalty to Yahweh.
Libations of blood refer to drink offerings made to deities, often involving the pouring out of liquid as a form of worship.
This verse contrasts the sorrows of idolaters with the psalmist's commitment to God, highlighting the blessings of following Yahweh.
Reflection Questionsgenerated
- What are some modern examples of 'gods' that people chase after today?
- How can I ensure that I remain committed to God and avoid the pitfalls of idolatry?
- In what ways can I support others who may be struggling with false beliefs?
- What does it mean to me personally to reject the practices of those who worship other gods?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the consequences of idolatry and the importance of seeking God alone, as seen in the writings of Augustine.
"Their infirmities have been multiplied" [Psalms 16:4]: their infirmities have been multiplied not for their destruction, but that they might long for the Physician.Early Church Fathers on Psalms 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 16:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTheir sorrows shall be multiplied,.... Not the sorrows of the saints and excellent ones, by seeing the idolatry of men, as Aben Ezra interprets it; but the sorrows of such [that] hasten [after]
Read John Gill on Psalms 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTheir sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.
Read Robert Jamieson on Psalms 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat hasten after another god; or, that present or endtoo another god, to wit, with oblations, as it follows. God is not expressed in the Hebrew text, but seems fitly and necessarily to be understood, because of the following offerings, which are made to none that is not either really or by reputation a god. The sense is, Idolaters, notwithstanding all their zeal or cost about their idols, gain nothing to themselves but abundance of sorrow and misery. This he mentioneth partly as one reason why he would have no fellowship with them in their idolatrous worship, which he adds in this verse; and partly that by this comparison he might illustrate and commend his own happiness, in having the…
Read Matthew Poole on Psalms 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 16:4 Their sorrows shall be multiplied [that] hasten [after] another [god]: their drink offerings of blood will I not offer, nor take up their names into my lips.Ver. 4. Their sorrows shall be multiplied] Many sorrows shall be to those wicked idolaters, Psalms 32:10, some of their own creating by their superstitions and will worships (vide Plutarch, περιδεισιδαιμονιας); others from a jealous and just God; others from the devil, who acteth and agitateth them, beateth and whippeth them (as at this day he doth the poor Indians, who worship devils in most terrible figure; believing that they are permitted of God to punish or spare them at their pleasure); and some they shall be sure of…
Read John Trapp on Psalms 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Their sorrows.—This verse offers also great variation in the ancient versions. The literal text runs Their sorrows [or, idols] (fem.) are multiplied (masc); another they hasten [or, change]. I will not pour out their libations from blood, and will not take their names upon my lips, which, with one or two slight changes in the punctuation, becomes— “They shall multiply their sorrows Who change to another god: I will not pour out their bloody libations, Nor take their names on my lips.” At the same time, from the evident allusion to the curse on Eve in Genesis 3:16, and the fact that the verb rendered “hasten” (comp. margin) means to buy a wife, it seems that the psalmist had the common…
Read Charles John Ellicott on Psalms 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Their sorrows shall be multiplied that hasten after another god] The Chaldee has: "They multiply their idols, and afterwards hasten that they may offer their gifts." In the Hebrew text there is no word for God, and therefore Messiah or Saviour might be as well substituted; and then the whole will refer to the unbelieving Jews. They would not have the true Christ; they have sought, and are seeking, another Messiah; and how amply fulfilled has the prophetic declaration been in them! Their sorrows have been multiplied for more than 1800 years. The Vulgate and Septuagint, and after them the AEthiopic and Arabic, have given this clause a widely different turn: "their afflictions have…
Read AdamClarke on Psalms 16 →CambridgeThe Cambridge Bible for Schools and Colleges4. Their sorrows] This, and not their idols (Targ. Symm. Jer.), is the right rendering. Cp. Psalms 32:10; 1 Timothy 6:10. that hasten after another god] The Heb. cannot be so rendered. Rightly R.V., that exchange the Lord for another god. Cp. Psalms 106:20; and the exact parallel in Jeremiah 2:11. Less probable is R.V. marg., give gifts for; for though the verb is used of giving a dowry for a wife (Exodus 22:16), and marriage is a common figure for the relationship between God and His people, the wife in this figure always represents the people. Their drink offerings of blood] Variously explained of libations accompanying human sacrifices, or libations of blood offered in idolatrous rituals…
Read Cambridge on Psalms 16 →Albert Barnes1798–1870Barnes' Notes on the BibleTheir sorrows shall be multiplied - The word here rendered “sorrows - עצבוּת ‛atstsebôth - may mean either idols or sorrows. Compare Isaiah 48:5; Psalms 139:24; Job 9:28; Psalms 147:3.
Read Albert Barnes on Psalms 16 →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
Sorrows will multiply to those who chase other gods. I will not pour out their libations of blood, or speak their names with my lips.
Their sorrows shall be multiplied who give gifts to another god. Their drink offerings of blood I will not offer, nor take their names on my lips.
Sorrows will multiply to those who chase other gods. I will not pour out their libations of blood, or speak their names with my lips.
their troubles multiply, they desire other gods. I will not pour out drink offerings of blood to their gods, nor will I make vows in the name of their gods.
Tyndale line
Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.
Their sorrows shall be multiplied that give gifts for another god: Their drink-offerings of blood will I not offer, Nor take their names upon my lips.
Their sorrows shall be multiplied that exchange the LORD for another god: their drink offerings of blood will I not offer, nor take their names upon my lips.
Their sorrows shall be multiplied that hasten after another god : their drink-offerings of blood will I not offer, nor take their names into my lips.
The sorowes of them, that offer to an other god, shall be multiplied: their offerings of blood will I not offer, neither make mention of their names with my lips.
Strictly literal
Their sorrows shall be multiplied that hasten after another: their drink-offerings of blood will I not offer, and I will not take up their names into my lips.
Multiplied are their griefs, [Who] have hastened backward; I pour not out their libations of blood, Nor do I take up their names on my lips.
Their griefs are multiplied, [who] have hurried backward; I do not pour out their drink-offerings of blood, || Nor do I take up their names on my lips.
Multiplied shall be the sorrows of those who give presents to another god: I will not pour out their drink-offerings of blood, nor bear their names upon my lips.
Their troubles will be increased, those who seek out other gods. I will not pour out drink offerings of blood to their gods or lift up their names with my lips.
From the Latin
That my mouth may not speak the works of men: for the sake of the words of thy lips, I have kept hard ways.
Simplified
Those who run after other gods will face a lot of trouble. I will not participate in their offerings of blood, I will not even speak the names of their gods.
Their sorrows will be increased who go after another god: I will not take drink offerings from their hands, or take their names on my lips.
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 largely agree on the wording of Psalm 16:4, with 11 of the 14 words matched. This indicates a strong consistency in the transmission of this verse across these traditions.
יִרְבּ֥וּ עַצְּבוֹתָם֮ אַחֵ֪ר מָ֫הָ֥רוּ בַּל־ אַסִּ֣יךְ נִסְכֵּיהֶ֣ם מִדָּ֑ם וּֽבַל־ אֶשָּׂ֥א אֶת־ שְׁ֝מוֹתָ֗ם עַל־ שְׂפָתָֽי׃
11 of the 14 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.
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 16:4
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.
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
in'-kres, (noun), in-kres' (verb): Employed in the English Bible both as verb and as noun, and in both cases to represent a number of different words in the original. As a verb it is used in the ordinary sense of the term. As a noun it is usually used of plant life, or of the herds and flocks, to denote the fruitage or the offspring; more rarely of money, to denote the interest. As examples of the different terms translated by this word, students who read Hebrew or Greek may compare De 7:22; Pr 16:21; Job 10:16 the King James Version; Job 12:23; Nu 18:30; De 7:13…
עַצֶּ֫בֶת (ats.tse.vet) refers to concepts of pain, injury, or sorrow. It is derived from a root meaning to wound. The entries consistently highlight its association with physical and emotional distress, but do not provide specific Old Testament references.
[עַצֶּ֫בֶת] n.f. hurt, injury, pain
base
H6094 עַצֶּ֫בֶת
6094 `atstsebeth ats-tseh'-beth
from 6087; a idol; also, a pain or wound:--sorrow, wound.
see HEBREW for 06087
עַצֶּ֫בֶת (ats.tse.vet) — injury.
pain, hurt, injury, sorrow, wound
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Adj — AdjHAamsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
מָהַר (mahar) primarily means to hasten or hurry, conveying a sense of urgency or quickness. It can describe being anxious or impetuous, as well as the act of preparing or bringing something quickly. Additionally, it has a secondary meaning related to acquiring something by payment. The lexicons agree on these definitions without notable disagreement.
[מָהַר] vb. hasten
Niph. be hurried = anxious, disturbed; hasty, precipitate; impetuous
Pi.
hasten, make haste = go or come quickly
hasten vb.
trans. hasten, = prepare quickly; = bring quickly; = do quickly
base
מָהַר vb. denom. acquire by paying purchase-price
base
H4116a [מָהַר] hasten . be hurried = anxious, disturbed; hasty, precipitate; impetuous
. . hasten, make haste = go or come quickly
. hasten vb.
. trans. hasten, = prepare quickly; = bring quickly; = do quickly
H4116b מָהַר vb. denom. acquire by paying purchase-price
4116 mahar maw-har'
a primitive root; properly, to be liquid or flow easily, i.e.
(by implication); to hurry (in a good or a bad sense); often
used (with another verb) adverbially, promptly:--be carried
headlong, fearful, (cause to make, in, make) haste(-n, -ily),
(be) hasty, (fetch, make ready) X quickly, rash, X shortly,
(be so) X soon, make speed, X speedily, X straightway, X
suddenly, swift.
מָהַר (ma.har) — to hasten.
1)(Qal) to hasten
1a) (Niphal) to be hurried, be anxious
1a) hasty, precipitate, impetuous
1b) (Piel)
1b1) to hasten, make haste
1b2) hasten (used as adverb with another verb)
1b3) to hasten, prepare quickly, do quickly, bring quickly
מָהַר (ma.har) — to buy.
acquire by paying purchase-price
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
נָסַךְ (nacak) is a Hebrew verb meaning to pour out, particularly in the context of libations, or to set and install. It encompasses actions such as pouring, casting metal images, and anointing a king. The word appears in various forms, indicating different nuances, such as being poured out or installed, with references in the Old Testament including Psalm 2:6.
נָסַךְ vb. pour out
Qal
pour out
pour out libations
cast metal images
Piel pour out as libation
Hiph. pour out libations
Hoph. be poured out
base
[נָסַךְ] vb. set, install
H5258a נָסַךְ pour out H5258b נָסַךְ set, install
5258 nacak naw-sak'
a primitive root; to pour out, especially a libation, or to
cast (metal); by analogy, to anoint a king:--cover, melt,
offer, (cause to) pour (out), set (up).
נָסַךְ (na.sakh) — to pour.
1) to pour out, pour, offer, cast
1a) (Qal)
1a1) to pour out
1a2) to cast metal images
1a3) to anoint (a king)
1b) (Niphal) to be anointed
1c) (Piel) to pour out (as a libation)
1d) (Hiphil) to pour out libations
1e) (Hophal) to be poured out
Aramaic equivalent: ne.sakh (נְסַךְ "to pour" H5260)
נָסַךְ (na.sakh) — to install.
1) to set, install
1a) (Qal) to install
1b) (Niphal) to be installed
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
The Hebrew word נֶ֫סֶךְ (*necek*) primarily means 'drink offering' or 'libation,' referring to a ritual pouring of liquid. It can also denote 'molten images' or 'cast idols.' The word is derived from a root meaning to pour out, and its Aramaic equivalent is noted as well.
נֶ֫סֶךְ n.m. drink-offering
drink-offering
molten images
base
H5262 נֶ֫סֶךְ drink-offering . drink-offering
. molten images
5262 necek neh'-sek
or necek {nay'-sek}; from 5258; a libation; also a cast
idol:--cover, drink offering, molten image.
see HEBREW for 05258
נֶ֫סֶךְ (ne.sekh) — drink offering.
1) drink offering, libation, molten image, something poured out
1a) drink offering
1b) molten images
Aramaic equivalent: ne.sakh (נְסַךְ "drink offering" H5261)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
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
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bs