Psalms 21:7 — Word Study
WLCכִּֽי־ הַ֭מֶּלֶךְ בֹּטֵ֣חַ בַּיהוָ֑ה וּבְחֶ֥סֶד עֶ֝לְי֗וֹן בַּל־ יִמּֽוֹט׃
BSAForkîy
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הַ֭מֶּלֶךְ | the king | Particle, noun common masculine singular absolute |
| בֹּטֵ֣חַ | [is] trusting | Verb, Qal, participle (active) masculine singular |
| בַּיהוָ֑ה | in Yahweh | Preposition, noun proper |
| וּבְחֶ֥סֶד | and in [the] covenant loyalty of | Conjunction, preposition, noun common masculine singular construct |
| עֶ֝לְי֗וֹן | [the] Most High | |
| בַּל־ | not | Particle |
| יִמּֽוֹט׃ | he will be shaken | Verb, Niphal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the king trusts in the LORD; through the loving devotion of the Most High, he will not be shaken. |
| KJV | For the king trusteth in the LORD, and through the mercy of the most High he shall not be moved. |
| ASV | For the king trusteth in Jehovah; And through the lovingkindness of the Most High he shall not be moved. |
| YLT | For the king is trusting in Jehovah, And in the kindness of the Most High He is not moved. |
| WEB | For the king trusts in Yahweh. Through the loving kindness of the Most High, he shall not be moved. |
| BBE | For the king has faith in the Lord, and through the mercy of the Most High he will not be moved. |
Translations agree on the key term בֹּטֵ֣חַ — see How Translations Differ.
The sentence has a main clause with a supporting prepositional phrase, followed by another main clause that indicates the outcome of the king's trust.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבְּרָכָה
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 21:7
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 King’s Trust in the LORDgenerated
Psalm 21:7 expresses the king's confidence in the LORD, highlighting the relationship between divine faithfulness and human trust. This psalm reflects on God's blessings and protection over the king, emphasizing that through God's loving devotion, the king will not be shaken. It serves as a reminder of the importance of relying on God's strength and mercy, as seen in the surrounding verses that speak of God's enduring support.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 13:5 | But I have trusted in Your loving devotion; my heart will rejoice in Your salvation. |
| 2 | Psalm 18:2 | The LORD is my rock, my fortress, and my deliverer. My God is my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold. |
| 3 | Psalm 20:7–8 | Some trust in chariots and others in horses, but we trust in the name of the LORD our God. |
| 4 | Psalm 26:1 | Vindicate me, O LORD! For I have walked with integrity; I have trusted in the LORD without wavering. |
| 5 | Psalm 61:4–6 | Let me dwell in Your tent forever and take refuge in the shelter of Your wings. Selah |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — בֹּטֵ֣חַ, bo.Te.achgenerated
The word בֹּטֵ֣חַ (bo.Te.ach) is a participle form of the verb meaning to trust or have confidence. It conveys a sense of security and assurance, indicating that the king places his faith firmly in God, which is essential for his stability.
This trust is not passive; it is an active and confident reliance on God's character and promises. The parsing as a masculine singular participle suggests that this trust is a defining characteristic of the king's relationship with the LORD.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of בֹּטֵ֣חַ, rendering it as trusts in the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The structure of the verse centers around the finite verb בֹּטֵ֣חַ, trusts, which serves as the main action. The sentence also includes a prepositional phrase בַּיהוָ֑ה (in Yahweh) that specifies the object of trust, and a subsequent clause that elaborates on the outcome of this trust.
The order emphasizes the king's action of trusting God first, followed by the assurance that he will not be shaken, highlighting the cause-and-effect relationship between faith and stability.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew בֹּטֵ֣חַ is rendered as εὐλογία (eulogia), which carries the sense of blessing or favor. This choice suggests an interpretation that links the king's trust with the blessings received from God.
This translation reflects a broader understanding of how trust in God results in divine favor, emphasizing the positive outcomes of such faith.
In plain words — the whole versegenerated
Psalm 21:7 tells us that the king trusts in the LORD, and because of God's loving devotion, he will not be shaken. This verse highlights the importance of faith in God for stability and assurance in life.
Frequently Asked Questionsgenerated
It signifies a deep reliance on God's character and promises, indicating that the king looks to God for strength and guidance.
God's loving devotion provides the king with stability and assurance, ensuring that he will not be moved in times of trouble.
Trust in God is emphasized as it is foundational for the king's security and success, reflecting a key theme in the psalm.
We can learn the importance of placing our trust in God, recognizing that His faithfulness provides the strength we need to face challenges.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God more fully?
- How can I remind myself of God's loving devotion during difficult times?
- What steps can I take to strengthen my faith in God's promises?
- How does the king's trust in the LORD inspire me to rely on God in my own life?
The early church on this verse — how the Fathers read it
Early commentators like Augustine of Hippo and Arnobius the Younger reflect on the king's humility and trust in the LORD, emphasizing the significance of divine mercy.
"For the King hopes in the Lord." For the King is not proud, but humble in heart, he hopes in the Lord. "And in the mercy of the Most Highest He shall not be moved" [Psalms 21:7].Early Church Fathers on Psalms 21 →
For that reason you placed glory and great honor on him, and you gave him eternal blessing, because he hoped in the Lord and in his mercy he was not deeply disturbed.Early Church Fathers on Psalms 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 21:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the King trusteth in the Lord,.... That is, the King Messiah, as the Targum paraphrases it; he trusted in the Lord for his support and sustenance as man, for assistance and help in his time of
Read John Gill on Psalms 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the king trusteth in the LORD, and through the mercy of the most High he shall not be moved. This verse, which speaks both of the King and of THE LORD, forms the transition from the address to God to the address to the king.
Read Robert Jamieson on Psalms 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr removed, from his kingdom, as Saul was.
Read Matthew Poole on Psalms 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 21:7 For the king trusteth in the LORD, and through the mercy of the most High he shall not be moved.7. For the king trusteth in the Lord] So then his joy was the joy of faith, which is unspeakable and full of glory; and he must needs be safe who relieth upon God, Isaiah 26:4. He shall not be moved] sc. From the prosperous success of his affairs and state; the beauty and bulwark whereof is God’ s never failing mercy.
Read John Trapp on Psalms 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. The king trusteth in the Lord] It was not by my skill or valour that I have gained this victory, but by faith in the strong, protecting, and conquering arm of JEHOVAH. He shall not be moved.] Perhaps this may be best understood of him who was David's prototype. His throne, kingdom, and government, shall remain for ever.
Read AdamClarke on Psalms 21 →CambridgeThe Cambridge Bible for Schools and Colleges7. The grounds of this blessing: on the king’s side, trust; on God’s side, lovingkindness (Psalms 18:50). This verse forms the transition to the second division of the Psalm.
Read Cambridge on Psalms 21 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the king - David, the author of the psalm. Trusteth in the Lord - All these blessings have resulted from his confiding in God, and looking to him for his favor and protection.
Read Albert Barnes on Psalms 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. The king trusteth in the Lord—The son of Sirach repeats an inspired truth: (Sir 2:10;) “Look at the generations of old, and see; did ever any trust in the Lord, and was confounded?” See Hebrews
Read Daniel Denison Whedon on Psalms 21 →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
For the king trusts in the LORD; through the loving devotion of the Most High, he will not be shaken.
For the king trusts in Yahweh. Through the loving kindness of the Most High, he shall not be moved.
For the king trusts in the LORD; through the loving devotion of the Most High, he will not be shaken.
For the king trusts in the Lord, and because of the sovereign Lord’s faithfulness he is not upended.
Tyndale line
For the king trusteth in the LORD, and through the mercy of the most High he shall not be moved.
For the king trusteth in Jehovah; And through the lovingkindness of the Most High he shall not be moved.
For the king trusteth in the LORD, and through the lovingkindness of the Most High he shall not be moved.
For the king trusteth in the LORD, and through the mercy of the most High he shall not be moved.
Because the King trusteth in the Lord, and in the mercie of the most High, he shall not slide.
Strictly literal
For the king confideth in Jehovah: and through the loving-kindness of the Most High he shall not be moved.
For the king is trusting in Jehovah, And in the kindness of the Most High He is not moved.
For the king is trusting in YHWH, || And in the kindness of the Most High he is not moved.
(21:8) For the king trusteth in the Lord; and through the kindness of the Most High shall he not be moved.
For the king trusts in Yahweh; through the covenant faithfulness of the Most High he will not be moved.
From the Latin
But I am a worm, and no man: the reproach of men, and the outcast of the people.
Simplified
For the king trusts in the Lord; he stands firm because of the trustworthy love of the Most High.
For the king has faith in the Lord, and through the mercy of the Most High he will not be moved.
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 in their wording for Psalm 21:7, with a few differences in translation choices. The Septuagint captures the essence of the Hebrew text while adapting it to its own linguistic style.
כִּֽי־ הַ֭מֶּלֶךְ בֹּטֵ֣חַ בַּיהוָ֑ה וּבְחֶ֥סֶד עֶ֝לְי֗וֹן בַּל־ יִמּֽוֹט׃
7 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.
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 21:7
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HR/Npt — Preposition · noun properHR/Npt
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
HC/R/Ncmsc — Conjunction · preposition · noun common masculine singular constructHC/R/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…
עֶלְיוֹן (elyown) means 'high' or 'upper,' and is used to describe both physical elevations, such as the upper part of Bethhoron, and metaphorical heights, referring to God as the 'Most High.' It can also denote rulers, including monarchs and angelic beings. The term is derived from a root meaning elevation.
עֶלְיוֹן 22 adj.
high
upper Bethhoron, the upper (opp. lower) of house
base
עֶלְיוֹן n.m. Highest, Most High
name of God
of rulers, either monarchs or angel-princes
base
H5945a עֶלְיוֹן . high
. upper Bethhoron, the upper (opp. lower) of house
H5945b עֶלְיוֹן Highest, Most High . name of God
. of rulers, either monarchs or angel-princes
5945 'elyown el-yone'
from 5927; an elevation, i.e. (adj.) lofty (compar.); as
title, the Supreme:--(Most, on) high(-er, -est),
upper(-most).
see HEBREW for 05927
עֶלְיוֹן (el.yon) — high.
adj
1) high, upper
1a) of Davidic king exalted above monarchs
עֶלְיוֹן (el.yon) — Most High.
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עֶלְיוֹן (el.yon) — Upper (Beth Horon).
Combined with bet cho.ron (בֵּית חוֹרֹן " Beth-horon" H1032H)
§
עֶלְיוֹן (el.yon) — (LORD) Most High.
Combined with ye.ho.vah (יהוה "LORD" H3068)
HAamsa — HAamsa
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
HTn — ParticleHTn
מוֹט (mot) is a Hebrew verb meaning to totter, shake, or slip. It has various forms, including Qal (to totter), Niphal (to be shaken), Hiphil (to dislodge), and Hithpael (to be greatly shaken). The entries indicate a range of meanings related to instability and movement, but do not specify any particular Old Testament verses.
[מוֹט] vb. totter, shake, slip
Qal totter, slip
Niph. be shaken, moved, overthrown
Hiph. dislodge, let fall, drop
Hithpo‛l. be greatly shaken
base
H4131 [מוֹט] totter, shake, slip
4131 mowt mote
a primitive root; to waver; by implication , to slip, shake,
fall:--be carried, cast, be out of course, be fallen in
decay, X exceedingly, fall(-ing down), be (re-)moved, be
ready, shake, slide, slip.
מוֹט (mot) — to shake.
1) to totter, shake, slip
1a) (Qal) to totter, shake, slip
1b) (Niphal) to be shaken, be moved, be overthrown
1c) (Hiphil) to dislodge, let fall, drop
1d) (Hithpael) to be greatly shaken
HVNi3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms