Psalms 22:6 — Word Study
WLCוְאָנֹכִ֣י תוֹלַ֣עַת וְלֹא־ אִ֑ישׁ חֶרְפַּ֥ת אָ֝דָ֗ם וּבְז֥וּי עָֽם׃
BSAand notlôʼ
| Greek | English | Parsing |
|---|---|---|
| וְאָנֹכִ֣י | and I | Conjunction, pronoun |
| תוֹלַ֣עַת | [am] a worm | Noun common, feminine singular construct |
| וְלֹא־ | and not | Conjunction, particle |
| אִ֑ישׁ | a man | Noun common, masculine singular absolute |
| חֶרְפַּ֥ת | a reproach of | Noun common, feminine singular construct |
| אָ֝דָ֗ם | humankind | Noun common, masculine singular absolute |
| וּבְז֥וּי | and despised of | Conjunction, verb qal participle (passive) masculine singular common |
| עָֽם׃ | a people | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I am a worm and not a man, scorned by men and despised by the people. |
| KJV | But I am a worm, and no man; a reproach of men, and despised of the people. |
| ASV | But I am a worm, and no man; A reproach of men, and despised of the people. |
| YLT | And I [am] a worm, and no man, A reproach of man, and despised of the people. |
| WEB | But I am a worm, and no man; a reproach of men, and despised by the people. |
| BBE | But I am a worm and not a man; cursed by men, and looked down on by the people. |
Translations agree on the rendering of תּוֹלַעַת as worm.
The sentence has one main clause followed by two prepositional phrases that elaborate on the speaker's state of being.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
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 22:6
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 Lament of Sufferinggenerated
Psalm 22:6 presents a poignant expression of suffering and humiliation. The speaker contrasts their lowly state with the expectations of humanity, reflecting a profound sense of rejection. This lament captures the emotional turmoil of being scorned and despised, resonating with themes of isolation and despair found throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 25:6 | how much less man, who is but a maggot, and the son of man, who is but a worm!” |
| 2 | Isaiah 41:14 | Do not fear, O worm of Jacob, O few men of Israel. I will help you,” declares the LORD. “Your Redeemer is the Holy One of Israel. |
| 3 | Psalm 31:1 | In You, O LORD, I have taken refuge; let me never be put to shame; save me by Your righteousness. |
| 4 | Psalm 69:7–12 | For I have endured scorn for Your sake, and shame has covered my face. |
| 5 | Psalm 88:8 | You have removed my friends from me; You have made me repulsive to them; I am confined and cannot escape. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — תּוֹלַעַת, to.La.'atgenerated
The Hebrew word תּוֹלַעַת (*to'la'at*) refers specifically to a worm, often associated with the crimson worm used in dye production. This term emphasizes the insignificance and lowly status of the speaker, highlighting their feelings of worthlessness.
As a feminine singular noun, it denotes a creature of no value, which deepens the contrast with humanity. The choice of this word illustrates the speaker's profound sense of degradation, as they identify more closely with a despised creature than with a human being.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses worm for תּוֹלַעַת, and this is consistent across the KJV, ASV, YLT, WEB, and BBE, all translating it similarly.
Sentence Structuregenerated
The structure of the verse is straightforward, with the finite verb וְאָנֹכִ֣י governing the subject תּוֹלַעַת and the predicate אִ֑ישׁ. The conjunction וְלֹא־ introduces the negation, emphasizing the speaker's rejection of their humanity.
The Hebrew word order places the subject first, drawing attention to the speaker's identity, followed by their condition and the negation of being a man.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew תּוֹלַעַת is rendered as ἐκέκραχαν, which suggests a broader understanding of the term, possibly emphasizing the state of being scorned.
This choice indicates a slight shift in focus from the specific creature to the general condition of being despised, reflecting the translators' interpretation.
In plain words — the whole versegenerated
Psalm 22:6 expresses the speaker's deep feelings of worthlessness, identifying as a worm rather than a man. They feel scorned and rejected by others, highlighting their isolation and despair.
Frequently Asked Questionsgenerated
The speaker uses the term to express their deep sense of insignificance and rejection, feeling devalued in the eyes of others.
This verse captures the emotional pain of being scorned and despised, which is a common theme in laments throughout the Psalms.
The word 'worm' emphasizes the speaker's lowly status and serves to highlight their feelings of worthlessness and humiliation.
The speaker's lament reflects a deep emotional struggle, reminding us of the human experience of suffering and the need for compassion.
Reflection Questionsgenerated
- In what ways have I felt rejected or devalued by others, similar to the speaker?
- How can I find hope in my feelings of insignificance or despair?
- What does it mean to me to identify with the lowly state of the speaker?
- How can I support those who feel marginalized or despised in my community?
The early church on this verse — how the Fathers read it
Early Christian writers have referenced this verse to discuss themes of humility and suffering, using it to illustrate Christ's lowly state and the scorn He faced.
For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so,Early Church Fathers on Psalms 22 →
Wonder not if this was said of and fulfilled by the passion of the Savior, for even now he is a reproach among all people who have not yet received faith in him!Early Church Fathers on Psalms 22 →
By the word worm did the Spirit foreshow him in a parable, because his generation was without marriage.Early Church Fathers on Psalms 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 22:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I [am] a worm, and no man,.... Christ calls himself a worm, not because of his original, for he was not of the earth earthy, but was the Lord from heaven; nor because of his human nature, man
Read John Gill on Psalms 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I am a worm, and no man; a reproach of men, and despised of the people. But I am a worm, and no man - (note Isaiah 52:14).
Read Robert Jamieson on Psalms 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOur fathers were honoured by thee and by others, because of thy appearance for their defence and deliverance; but I am treated like a worm, i.e. neglected and despised, both by thee, who dost not afford me help, and by the men of my age and nation, as it follows. For the phrase, see . Despised of the people; not only of the great men, but also of the common people; which doth not so truly agree to David (who, though he was hated and persecuted by Saul and his courtiers, was honoured and beloved by the body of the people) as to Christ: compare ,3.
Read Matthew Poole on Psalms 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 22:6 But I [am] a worm, and no man; a reproach of men, and despised of the people.Ver. 6. But I am a worm, and no man] David, saith a learned man, in the Arabic tongue signifieth a worm; to which he may here seem to allude. I am a worm, saith he; I am dust and ashes, saith Abraham; less than the least of thy lovingkindnesses, saith Jacob; Nos autem quid sumus? saith Moses. Thus the saints express themselves in a low language, as so many broken men. Contrarily the wicked speak big words, bubbles of words, as Peter hath it, ampullantur; as Pharaoh, who said, "Who is the Lord?" Nebuchadnezzar, "Who is that God that can deliver you?" Daniel 3:15; "Who is Lord over us?" &c., Psalms 12:4.…
Read John Trapp on Psalms 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Worm.—An indication of extreme degradation and helplessness. (Comp. Isaiah 41:14.)
Read Charles John Ellicott on Psalms 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. But I am a worm, and no man] I can see no sense in which our Lord could use these terms. David might well use them to express his vileness and worthlessness. The old Psalter gives this a remarkable turn: I am a worme, that es, I am borne of the mayden with outen manseede; and nout man anely, bot god als so: and nevir the latter, I am reprove of men. In spitting, buffetyng, and punging with the thornes and outkasting of folk; for thai chesed Barraban the thefe, and nought me.
Read AdamClarke on Psalms 22 →CambridgeThe Cambridge Bible for Schools and Colleges1–10. The pleading cry of the forsaken and persecuted servant of God.
Read Cambridge on Psalms 22 →Albert Barnes1798–1870Barnes' Notes on the BibleBut I am a worm, and no man - In contrast with the fathers who trusted in thee. They prayed, and were heard; they confided in God, and were treated as men.
Read Albert Barnes on Psalms 22 →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
But I am a worm and not a man, scorned by men and despised by the people.
But I am a worm, and no man; a reproach of men, and despised by the people.
But I am a worm and not a man, scorned by men and despised by the people.
But I am a worm, not a man; people insult me and despise me.
Tyndale line
But I am a worm, and no man; a reproach of men, and despised of the people.
But I am a worm, and no man; A reproach of men, and despised of the people.
But I am a worm, and no man; a reproach of men, and despised of the people.
But I am a worm, and no man; a reproach of men, and despised by the people.
But I am a worme, and not a man: a shame of men, and the contempt of the people.
Strictly literal
But I am a worm, and no man; a reproach of men, and the despised of the people.
And I [am] a worm, and no man, A reproach of man, and despised of the people.
And I [am] a worm, and no man, || A reproach of man, and despised of the people.
(22:7) But I am a worm, and not a man, a reproach of men, and despised of people.
But I am a worm and not a man, a disgrace to humanity and despised by the people.
From the Latin
And thy mercy will follow me all the days of my life. And that I may dwell in the house of the Lord unto length of days.
Simplified
But I'm a worm, not a man, scorned and despised by everyone.
But I am a worm and not a man; cursed by men, and looked down on by the people.
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 of Psalm 22:6 is preserved in the Septuagint, with all words matched, indicating agreement in the core message. The Dead Sea Scrolls fragment contains part of the verse, confirming the essence of the lament, though it does not fully preserve the text.
וְאָנֹכִ֣י תוֹלַ֣עַת וְלֹא־ אִ֑ישׁ חֶרְפַּ֥ת אָ֝דָ֗ם וּבְז֥וּי עָֽם׃
8 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.
אלי׳ך זעקו ונמלטו ב׳ך בטחו ולא בשו
7 words of the verse are on this fragment. The rest of the verse is not on it.
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 22:6
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 אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
HC/Pp1bs — Conjunction · pronounHC/Pp1bs
תּוֹלָע (towla') refers to a worm, specifically the crimson-grub from which scarlet dye is made. It can also denote scarlet stuff or crimson color derived from this worm. The feminine forms תּוֹלֵעָה (towle'ah) and תּוֹלַ֫עַת (tolai'ath) also mean worm. The entries indicate a connection between the worm and the dye used in textiles.
תּוֹלָע n.[m.] worm, scarlet stuff
base
תּוֹלֵעָה, תּוֹלַ֫עַת 40 n.f. worm
base
H8438a תּוֹלָע worm, scarlet stuff H8438b תּוֹלֵעָה, תּוֹלַ֫עַת worm
8438 towla` to-law'
and (feminine) towleoah {to-lay-aw'}; or towla ath
{to-lah'-ath}; or tolaiath {to-lah'-ath}; from 3216; a maggot
(as voracious); specifically (often with ellipsis of 8144) the
crimson-grub, but used only (in this connection) of the color
from it, and cloths dyed therewith:--crimson, scarlet, worm.
see HEBREW for 03216
see HEBREW for 08144
תּוֹלָע (to.la) — worm.
1) worm, scarlet stuff, crimson
1a) worm-the female 'coccus ilicis'
1b) scarlet stuff, crimson, scarlet
1b1) the dye made from the dried body of the female of the worm "coccus ilicis"
Also means: to.le.ah (תּוֹלֵעָה "worm" H8438B)
תּוֹלֵעָה (to.le.ah) — worm.
1) worm, maggot
1a) worm, grub
1b) the worm "coccus ilicis"
HNcfsc — Noun common · feminine singular constructHNcfsc
Worm
(1.) Heb. sas (Isa. 51:8), denotes the caterpillar of the clothes-moth.
(2.) The manna bred worms (tola’im), but on the Sabbath there was not any worm (rimmah) therein (Ex. 16:20, 24). Here these words refer to caterpillars or larvae, which feed on corrupting matter.
These two Hebrew words appear to be interchangeable (Job 25:6; Isa. 14:11). Tola’im in some places denotes the caterpillar (Deut. 28:39; Jonah 4:7), and rimmah, the larvae, as bred from putridity (Job 17:14; 21:26; 24:20). In
the representative in the Authorized Version of several Hebrew words. Sas , which occurs in (Isaiah 51:18) probably denotes some particular species of moth, whose larva is injurious to wool. Rimmah , (Exodus 16:20) points evidently to various kinds of maggots and the larvae of insects which feed on putrefying animal matter, rather than to earthworms. Toleah is applied in (28:39) to some kinds of larvae destructive to the vines. In (Job 19:26; 21:26; 24:20) there is an allusion to worms (insect larvae) feeding on the dead bodies of the buried. There is the same allusion in (Isaiah 66:24) which words are applied by our Lord, (Mark 9:44,46,48) metaphorically to the torments of the guilty in the world of departed spirits. The…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
חֶרְפָּה (cherpah) means reproach or taunt, often associated with shame or disgrace. It can refer to the condition of being reproached or the object of reproach itself. The word is derived from חָרַף (charaf), which relates to scorn or rebuke.
חֶרְפָּה n.f. reproach
taunt of enemy
reproach which rests upon one, condition of shame, disgrace
a reproach, the object of reproach, the person or thing reproached
base
H2781 חֶרְפָּה reproach . taunt of enemy
. reproach which rests upon one, condition of shame, disgrace
. a reproach, the object of reproach, the person or thing reproached
2781 cherpah kher-paw'
from 2778; contumely, disgrace, the pudenda:--rebuke,
reproach(-fully), shame.
see HEBREW for 02778
חֶרְפָּה (cher.pah) — reproach.
1) reproach, scorn
1a) taunt, scorn (upon enemy)
1b) reproach (resting upon condition of shame, disgrace)
1c) a reproach (an object)
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HNcmsa — Noun common · masculine singular absoluteHNcmsa
בָזָה (bazah) is a Hebrew verb meaning to despise or hold in contempt. It can be used in different forms: Qal for direct action, Niphal for being despised, and Hiphil for causing someone to despise. The entries emphasize a sense of disdain and worthlessness associated with the term.
בָזָה vb. despise
Qal despise, regard with contempt
Niph.
despised
vile, worthless
despicable, contemptible
Hiph. so as to cause to despise their lords
base
H959 בָזָה despise
959 bazah baw-zaw'
a primitive root; to disesteem:--despise, disdain,
contemn(-ptible), + think to scorn, vile person.
בָּזָה (ba.zah) — to despise.
1) to despise, hold in contempt, disdain
1a) (Qal) to despise, regard with contempt
1b) (Niphal)
1b1) to be despised
1b2) to be despicable
1b3) to be vile, worthless
1c) (Hiphil) to cause to despise
Also means: ba.zoh (בָּזֹה "to despise" H0960)
HC/Vqsmsc — Conjunction · verb qal participle (passive) masculine singular commonHC/Vqsmsc
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…
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…