Psalms 18:47 — Word Study
WLCהָאֵ֗ל הַנּוֹתֵ֣ן נְקָמ֣וֹת לִ֑י וַיַּדְבֵּ֖ר עַמִּ֣ים תַּחְתָּֽי׃
BSAalivechay The LordYᵉhôvâh to blessbârak rocktsûwr to exaltrûwm godʼĕlôwahh [Eloah, the one true deity] salvationyeshaʻ
| Greek | English | Parsing |
|---|---|---|
| הָאֵ֗ל | God | Particle, noun common masculine singular absolute |
| הַנּוֹתֵ֣ן | [is] the [one who] has given | Particle, verb qal participle (active) masculine singular |
| נְקָמ֣וֹת | vengeance | Noun common, feminine plural absolute |
| לִ֑י | to me | Preposition, suffix |
| וַיַּדְבֵּ֖ר | and he has subdued | Verb, Hiphil, sequential imperfect third person masculine singular |
| עַמִּ֣ים | peoples | Noun common, masculine plural absolute |
| תַּחְתָּֽי׃ | under me | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the God who avenges me and subdues nations beneath me, |
| KJV | It is God that avengeth me, and subdueth the people under me. |
| ASV | Even the God that executeth vengeance for me, And subdueth peoples under me. |
| YLT | God — who is giving vengeance to me, And He subdueth peoples under me, |
| WEB | even the God who executes vengeance for me, and subdues peoples under me. |
| BBE | It is God who sends punishment on my haters, and puts peoples under my rule. |
Where they part company is נְקָמ֣וֹת — see How Translations Differ.
The verse has a main clause followed by two descriptive phrases that elaborate on God's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֱלֹהִים
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 18:47
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 Song of Praisegenerated
Psalms 18:47 expresses the psalmist's recognition of God's power and authority. In this context, the psalmist acknowledges God as the one who avenges and subdues nations, reflecting on His role as a protector and deliverer. This verse is part of a larger song that celebrates God's faithfulness and strength in the face of adversity, as seen in the surrounding verses that highlight His deliverance from enemies and the psalmist's commitment to praise Him among the nations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:35 | Vengeance is Mine; I will repay. In due time their foot will slip; for their day of disaster is near, and their doom is coming quickly.” |
| 2 | 2 Samuel 22:48 | the God who avenges me and brings down nations beneath me, |
| 3 | Nahum 1:2 | |
| 4 | Romans 12:19 | Do not avenge yourselves, beloved, but leave room for God’s wrath. For it is written: “Vengeance is Mine; I will repay, says the Lord.” |
| 5 | Psalm 47:3 | He subdues nations beneath us, and peoples under our feet. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הָאֵ֗ל, ha.'Elgenerated
The Hebrew word אֵל (*'el*) means 'God' and conveys the idea of strength or power. It is often used to refer to the one true God of Israel, emphasizing His might and authority over all creation.
In this verse, אֵל signifies the psalmist's recognition of God's ability to execute vengeance and bring nations under control. The parsing as a noun common masculine singular indicates it is used here to denote the supreme deity.
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 in this verse is הַנּוֹתֵ֣ן, the one who has given, which governs the action of avenging and subduing. The structure reveals that the psalmist is attributing both actions to God as part of His divine authority.
The phrase נְקָמ֣וֹת לִ֑י serves as the object of the verb, indicating what God gives, while וַיַּדְבֵּ֖ר introduces a new action, showing the relationship between God's vengeance and His authority over nations.
Septuagint Backgroundgenerated
In the Septuagint, הָאֵ֗ל is rendered as κύριος, meaning 'Lord'. This choice emphasizes God's sovereign authority.
The Greek term for vengeance is θεός, which can imply a broader divine action, indicating the translators' understanding of God's role as both avenger and ruler.
In plain words — the whole versegenerated
Psalms 18:47 tells us that God is the one who avenges and brings nations under control. The psalmist praises God for His power and authority, recognizing His ability to protect and deliver.
Frequently Asked Questionsgenerated
It means that God takes action against wrongdoing, delivering justice and punishment as needed.
God subdues nations by asserting His authority and power over them, often in the context of protecting His people.
Recognizing God's power helps believers understand His role as protector and avenger, encouraging trust in His justice.
This verse teaches that God is both just and powerful, actively involved in the affairs of nations and the lives of His people.
Reflection Questionsgenerated
- In what ways have I seen God's justice at work in the world around me?
- How can I trust God to avenge wrongs done to me or others?
- What does it mean for me to recognize God's authority in my life?
- How can I share the message of God's power and justice with others?
The early church on this verse — how the Fathers read it
The early church fathers, such as Augustine, referenced this verse to discuss God's justice and authority in avenging His people.
"O God, who givest Me vengeance, and subduest the people under Me" [Psalms 18:47]. O God, who avengest Me by subduing the people under Me.Early Church Fathers on Psalms 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 18:47 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] God that avengeth me,.... Or "gives vengeance unto me", or "for me" (t): vengeance only belongs to God, and he repays it for and in behalf of his people.
Read John Gill on Psalms 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD liveth; and blessed be my rock; and let the God of my salvation be exalted. Closing recapitulation of the whole subject.- Verse 46. The Lord liveth; and blessed be my Rock; and let the God of my salvation be exalted.
Read Robert Jamieson on Psalms 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat avengeth me; that executed vengeance both by me against malicious enemies, and for me against Saul, of whom I would not avenge myself.
Read Matthew Poole on Psalms 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 18:47 [It is] God that avengeth me, and subdueth the people under me.Ver. 47. It is God that avengeth me] Heb. that giveth vengeances for me; whence also he is called the God of vengeances, Psalms 94:1, and the God of recompenses, Jeremiah 51:56. And subdueth the people under me] It is the great work of God to persuade the hearts of so many millions to obey one man.
Read John Trapp on Psalms 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(46-50) The psalm concludes with a burst of joyous praise, in which the previous figures are recalled in brief touches.
Read Charles John Ellicott on Psalms 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 47. God that avengeth me] The way that I took was after his own heart; therefore he sustained me in it, and did me justice over my enemies. Subdueth the people under me.] He keeps down the spirits of the disaffected, and weakens their hands. They are subdued, and they continue under me; and this is the Lord's doing.
Read AdamClarke on Psalms 18 →CambridgeThe Cambridge Bible for Schools and Colleges47. Render: Even the God that executed vengeance for me, And subdued peoples under me. Vengeance is the prerogative of God (Psalms 94:1); it is His vindication of the righteousness and integrity of His servants. Such a thanksgiving as this does not shew a spirit of vindictiveness in David, but is a recognition that God had ‘pleaded his cause,’ and maintained the right. God had avenged him for the cruel injustice of Saul (1 Samuel 24:12); for the contemptuous insults of Nabal (1 Samuel 25:39); for the factious opposition of those who refused to acknowledge him as king in spite of his Divine call (2 Samuel 4:8). The second line of the verse refers, like Psalms 18:43, to success in overcoming…
Read Cambridge on Psalms 18 →Albert Barnes1798–1870Barnes' Notes on the BibleIt is God that avengeth me - Margin, giveth avengements for me. The marginal reading is a literal translation of the Hebrew.
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
the God who avenges me and subdues nations beneath me,
even the God who executes vengeance for me, and subdues peoples under me.
the God who avenges me and subdues nations beneath me,
The one true God completely vindicates me; he makes nations submit to me.
Tyndale line
It is God that avengeth me, and subdueth the people under me.
Even the God that executeth vengeance for me, And subdueth peoples under me.
Even the God that executeth vengeance for me, and subdueth peoples under me.
It is God that avengeth me, and subdueth the people under me.
It is God that giueth me power to auenge me, and subdueth the people vnder me.
Strictly literal
The God who hath avenged me, and hath subjected the peoples to me;
God — who is giving vengeance to me, And He subdueth peoples under me,
God—who is giving vengeance to me, || And He subdues peoples under me,
(18:48) The God that granteth me vengeance, and subdueth nations under me;
He is the God who executes vengeance for me, who subdues the nations under me.
Simplified
God avenges me, he subdues peoples under me,
It is God who sends punishment on my haters, and puts peoples under my rule.
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 for Psalms 18:47. Both texts affirm God's role in avenging and subduing nations, maintaining the core meaning of the verse.
הָאֵ֗ל הַנּוֹתֵ֣ן נְקָמ֣וֹת לִ֑י וַיַּדְבֵּ֖ר עַמִּ֣ים תַּחְתָּֽי׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 18:47
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.
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HTd/Vqrmsa — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
נְקָמָה (nqamah) refers to vengeance or avengement, stemming from the related word נָקָם (naqam). It encompasses the act of seeking revenge, whether by God, Israel, or their enemies. The term appears in contexts involving divine or national retribution.
נְקָמָה n.f. vengeance
base
H5360 נְקָמָה
5360 nqamah nek-aw-maw'
feminine of 5359; avengement, whether the act of the
passion:--+ avenge, revenge(-ing), vengeance.
see HEBREW for 05359
נְקָמָה (ne.qa.mah) — vengeance.
1) vengeance
1a) vengeance (by God, by Israel, by enemies of Israel)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
ven'-jans.
See AVENGE; GOEL; RETRIBUTION; REVENGE.
In De 32:35 Ro 12:19 Heb 10:30 Jude 1:7, means retributive justice- a prerogative of God with which those interfere who seek to avenge themselves. So also in Ac 28:4; though many suppose that the islanders meant the goddess of justice, Dike, whom the Greeks and Romans regarded as a daughter of Jupiter, and feared as an independent, just, and unappeasable deity.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Hc/Vhw3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HNcmpa — Noun common · masculine plural absoluteHNcmpa
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs