Psalms 18:42 — Word Study
WLCוְֽאֶשְׁחָקֵ֗ם כְּעָפָ֥ר עַל־ פְּנֵי־ ר֑וּחַ כְּטִ֖יט חוּצ֣וֹת אֲרִיקֵֽם׃
BSAinʻal
| Greek | English | Parsing |
|---|---|---|
| וְֽאֶשְׁחָקֵ֗ם | and I crushed them | Conjunction, verb qal first person common singular, suffix |
| כְּעָפָ֥ר | like dust | Preposition, noun common masculine singular absolute |
| עַל־ | on | Preposition |
| פְּנֵי־ | [the] face of | Noun common, masculine plural construct |
| ר֑וּחַ | [the] wind | Noun common, feminine singular absolute |
| כְּטִ֖יט | like [the] mud of | Preposition, noun common masculine singular construct |
| חוּצ֣וֹת | [the] streets | Noun common, feminine plural absolute |
| אֲרִיקֵֽם׃ | I poured out them | Verb hiphil imperfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I ground them as dust in the face of the wind; I trampled them like mud in the streets. |
| KJV | Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets. |
| ASV | Then did I beat them small as the dust before the wind; I did cast them out as the mire of the streets. |
| YLT | And I beat them as dust before wind, As mire of the streets I empty them out. |
| WEB | Then I beat them small as the dust before the wind. I cast them out as the mire of the streets. |
| BBE | Then they were crushed as small as dust before the wind; they were drained out like the waste of the streets. |
Where they part company is כְּעָפָ֥ר — see How Translations Differ.
The verse features a main action with two descriptive phrases that enhance the imagery of destruction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 18:42
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 — The Lord's Deliverancegenerated
Psalm 18:42 describes the psalmist's experience of God's protection and victory over his enemies. The surrounding verses illustrate a plea for help and a declaration of God's might in delivering him from those who sought to harm him. This section of the psalm emphasizes God's role as a protector and the futility of the psalmist's enemies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:22 | Now consider this, you who forget God, lest I tear you to pieces, with no one to rescue you: |
| 2 | 2 Kings 13:7 | Jehoahaz had no army left, except fifty horsemen, ten chariots, and ten thousand foot soldiers, because the king of Aram had destroyed them and made them like the dust at threshing. |
| 3 | Isaiah 41:2–15 | Who has aroused one from the east and called him to his feet in righteousness ? He hands nations over to him and subdues kings before him. He turns them to dust with his sword, to windblown chaff with his bow. |
| 4 | Isaiah 10:6 | I will send him against a godless nation; I will dispatch him against a people destined for My rage, to take spoils and seize plunder, and to trample them down like clay in the streets. |
| 5 | Isaiah 25:10 | For the hand of the LORD will rest on this mountain. But Moab will be trampled in his place as straw is trodden into the dung pile. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֶשְׁחָקֵ֗ם, ve.'esh.cha.Kemgenerated
The verb שָׁחַק (shachaq) means to crush or pulverize, conveying the action of reducing something to fine particles. It is often used in contexts of grinding or beating down, illustrating a powerful and decisive action against adversaries.
In this verse, the psalmist uses it to express the overwhelming defeat of his enemies, emphasizing how completely they have been crushed, akin to dust before the wind. This verb captures both a physical action and a metaphorical sense of total victory.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb אֶשְׁחָקֵ֗ם governs the entire verse, with two phrases describing how the action is performed: a simile comparing the enemies to dust and another to mud. The structure emphasizes the complete destruction in a poetic form.
The use of prepositional phrases enhances the imagery, with כְּעָפָ֥ר and כְּטִ֖יט providing vivid comparisons that illustrate the psalmist's triumph over his foes.
Septuagint Backgroundgenerated
The Septuagint translates אֶשְׁחָקֵ֗ם with οὐκ, which suggests a negation rather than a direct translation of the action. This choice may reflect a different interpretative angle on the psalmist's defeat of his enemies.
This divergence indicates a potential theological emphasis in the Greek tradition, possibly focusing on the absence of the enemies rather than their destruction.
In plain words — the whole versegenerated
Psalm 18:42 depicts the psalmist's victory over his enemies, describing how he crushed them like dust in the wind and trampled them like mud in the streets. This imagery illustrates the total defeat and humiliation of those who opposed him.
Frequently Asked Questionsgenerated
It signifies a complete and utter defeat, emphasizing the power of God in overcoming adversaries.
Mud represents something that is easily trampled underfoot, symbolizing the total dominance the psalmist has over his foes.
Dust is light and easily blown away, indicating how insignificant and powerless the enemies have become in the face of God's might.
It teaches us about the assurance of God's deliverance and the ultimate triumph over those who oppose Him.
Reflection Questionsgenerated
- In what areas of my life do I feel like I am facing opposition, and how can I trust in God's deliverance?
- How can the imagery of being crushed like dust encourage me in my struggles?
- What does this verse teach about the nature of God's power over my enemies?
- How can I apply the psalmist's confidence in God's protection to my own life?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse in his exposition, highlighting the imagery of crushing enemies as dust before the wind.
"And I will beat them as small as dust before the face of the wind" [Psalms 18:42].Early Church Fathers on Psalms 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 18:42 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen did I beat them small, as the dust before the wind,.... They being given up by God, and he not answering to their cries; the phrase denotes the utter ruin and destruction of them, and represents
Read John Gill on Psalms 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou wilt light my candle: the LORD my God will enlighten my darkness. Here follows the fourth section of the psalm.
Read Robert Jamieson on Psalms 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, rid them away, as dirt is usually swept or carried out of houses or streets. Or, tread them down, or bruise them, as men do dirt when they walk in the streets.
Read Matthew Poole on Psalms 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 18:42 Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets.Ver. 42. Then did I beat them as small as the dust] When God once withdraws his protection and help from a people it is an easy matter to tread them down and beat them in pieces. Lay hold upon him, therefore, as the Church did, and hang on. Say, as Jeremiah 14:21, Do not abhor us for thy name’ s sake; for as Bodin said well of obtaining, so for retaining, religion and civil rights, Non disputationibus, sed rogationibus agendum, prayer is most prevalent. If once our shadow depart, &c., woe be unto them when I depart from them. I did cast them out, &c.] Evacuabam eos, I dealt by…
Read John Trapp on Psalms 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(42) Before the wind.—In Samuel, the weaker “of the earth.” Cast them out—i.e., sweep them before me. In Samuel “stamp and tread them out.” So LXX. here “grind,” or “pound.”
Read Charles John Ellicott on Psalms 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 42. Then did l beat them] God was with him, and they had only an arm of flesh. No wonder then that his enemies were destroyed. Small as the dust before the wind] This well expresses the manner in which he treated the Moabites, Ammonites, and the people of Rabbah: "He put them under saws, and under harrows of iron, and under axes of iron; and made them pass through the brick-kiln," c. See 2 Samuel 12:31, and the notes there.
Read AdamClarke on Psalms 18 →CambridgeThe Cambridge Bible for Schools and Colleges42. Two figures are combined to express the annihilation of David’s enemies. They were, as it were, pounded to dust (2 Kings 13:7), and then scattered like that dust driven before the wind. Cp. Isaiah 29:5; Isaiah 41:2. 2 Sam. reads only “as the dust of the earth.” I did cast them out &c.] Flung them away as worthless refuse (Zephaniah 1:17). But the mire of the streets is usually spoken of as trampled under foot (Isaiah 10:6; Micah 7:10; Zechariah 10:5), and it suits the parallelism better to read with the LXX and 2 Sam., I did stamp them (Micah 4:13). The variation is again due to the confusion of similar letters (ΰψχν—ΰγχν). The addition at the end of the verse in 2 Sam., “and did spread…
Read Cambridge on Psalms 18 →Albert Barnes1798–1870Barnes' Notes on the BibleThen did I beat them small as the dust before the wind - As the fine dust is driven by the wind, so they fled before me. There could be no more striking illustration of a defeated army flying before a conqueror.
Read Albert Barnes on Psalms 18 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I ground them as dust in the face of the wind; I trampled them like mud in the streets.
Then I beat them small as the dust before the wind. I cast them out as the mire of the streets.
I ground them as dust in the face of the wind; I trampled them like mud in the streets.
I grind them as fine windblown dust; I beat them underfoot like clay in the streets.
Tyndale line
Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets.
Then did I beat them small as the dust before the wind; I did cast them out as the mire of the streets.
Then did I beat them small as the dust before the wind: I did cast them out as the mire of the streets.
Then I beat them small as the dust before the wind: I cast them out as the dirt in the streets.
Then I did beate them small as the dust before the winde: I did treade them flat as the clay in the streetes.
Strictly literal
And I did beat them small as dust before the wind; I did cast them out as the mire of the streets.
And I beat them as dust before wind, As mire of the streets I empty them out.
And I beat them as dust before wind, || I empty them out as mire of the streets.
(18:43) And I beat them small as the dust before the wind: like the dirt in the streets do I cast them out.
I beat them into fine pieces like dust before the wind; I threw them out like mud in the streets.
Simplified
I ground them into dust, like dust in the wind. I threw them out like mud in the street.
Then they were crushed as small as dust before the wind; they were drained out like the waste of the streets.
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 presents the verse as it stands, while the Septuagint offers a significantly different rendering, indicating a divergence in interpretation. The Dead Sea Scrolls contain fragments that partially match the MT, suggesting a consistency in the core message despite some textual variations.
וְֽאֶשְׁחָקֵ֗ם כְּעָפָ֥ר עַל־ פְּנֵי־ ר֑וּחַ כְּטִ֖יט חוּצ֣וֹת אֲרִיקֵֽם׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[ישועו] [ואין] מושיע [על] [יהוה] [ולוא] [ענ׳ם]
7 words of the verse are on this fragment — 1 partly restored, 6 supplied entire by an editor.
[ישועו] [ואין] מושיע על יהוה ולא ענ׳ם
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 18:42
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.
שָׁחַק (shachaq) is a Hebrew verb meaning to rub away, beat fine, or pulverize. It conveys the idea of comminution, often in the context of grinding substances like incense or stones, and can also be used figuratively regarding enemies. The entries consistently emphasize its physical and metaphorical applications.
[שָׁחַק] vb. rub away, beat fine, pulverize
base
H7833 שָׁחַק
7833 shachaq shaw-khak'
a primitive root; to comminate (by trituration or
attrition):--beat, wear.
שָׁחַק (sha.chaq) — to beat.
1) to rub away, beat fine, pulverise
1a) (Qal)
1a1) to rub away
1a1a) of incense, stones
1a1b) of enemies (fig)
HC/Vqu1cs/Sp3mp — Conjunction · verb qal first person common singular · suffixHC/Vqu1cs/Sp3mp
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings:
(1) Dust being the material out of which God is said to have formed man (Ge 2:7), it became a symbol of man's frailty (Ps 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Ge 18:27; Job 4:19, etc.), and of his mortality (Ge 3:19, "Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Ps 104:29; Ec 3:20…
Dust
Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of “powder and dust” (Deut. 28:24).
To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). “Dust” is used to denote the grave (Job 7:21). “To shake off the dust from one’s feet” against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To “lick the dust” is a sign of…
[MOURNING]
Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave.…
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 פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
HNcfsa — Noun common · feminine singular absoluteHNcfsa
wind (anemos:
1. Causes:
Unequal distribution of heat in the atmosphere causes currents of air or wind. The heated air rises and the air from around rushes in. The direction from which a current comes determines its name, as west wind coming from the West but blowing toward the East. When two currents of air of different directions meet, a spiral motion sometimes results.
See WHIRLWIND.
2. West Wind:
In Palestine the west wind is the most common. It comes from the sea and carries the moisture which condenses to form clouds, as it is turned upward by the mountains, to the cooler layers of the atmosphere. If the temperature reached is cool enough the cloud condenses and rain falls. Elijah looked toward the West for the "small cloud," and soon "the heavens grew black with clouds and wind" (1Ki 18:44 f). "When ye see a cloud rising in the…
טִיט (tiyt) refers to mud, mire, or clay, and is derived from a root that suggests stickiness. It can also figuratively denote calamity. The term appears in various contexts, including poetic uses for clay. There is an Aramaic equivalent, טִין (tin), meaning 'common.'
טִיט n.m. mud, mire, clay
base
H2916 טִיט mud, mire, clay
2916 tiyt teet
from an unused root meaning apparently to be sticky (rath.
perb. a demon. from 2894, through the idea of dirt to be swept
away); mud or clay; figuratively, calamity:--clay, dirt, mire.
see HEBREW for 02894
טִיט (tit) — mud.
1) mud, clay, mire, damp dirt
1a) mud, mire
1b) clay (poetical)
Aramaic equivalent: tin (טִין "common" H2917)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
HNcfpa — Noun common · feminine plural absoluteHNcfpa
In the towns and cities of Palestine, are supposed to have been comparatively narrow and ill graded, on account of the unevenness of their sites, and the little use of wheel-carriages. They were wider, however, than in many modern cities, Lu 14:21, and terminated in large public areas around the gates, Ne 8:1. Josephus says that those of Jerusalem were paved. They were named, like our own streets, Ac 9:11, and often resembled the bazaars of modern eastern cities, the shops of the same kind being in the same street and giving it its name, as the bakers’ street, Ne 3:31,32; Jer 37:21, and the valley of the cheesemongers.…
רִיק (ruq) is a Hebrew verb meaning to empty or pour out. It includes actions such as making something empty, pouring down, or drawing a sword. The Hiphil form indicates causing something to be emptied, while the Hophal form refers to being emptied out. The entries highlight its use in various contexts, including empty vessels and rain.
[רִיק] vb. Hiph. make empty, empty out
empty vessels
pour out or down, rain
empty out (i.e. draw) sword
Hoph. be emptied out from vessel
base
H7324 רִיק Hiph. make empty, empty out . empty vessels
. pour out or down, rain
. empty out (i.e. draw) sword
. be emptied out from vessel
7324 ruwq rook
a primitive root; to pour out (literally or figuratively),
i.e. empty:--X arm, cast out, draw (out), (make) empty, pour
forth (out).
רִיק (ruq) — to empty.
1) to make empty, empty out
1a) (Hiphil)
1a1) to empty, keep empty or hungry
1a2) to pour out or down
1a3) to empty out
1b) (Hophal) to be emptied out
HVhi1cs/Sp3mp — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp3mp