Psalms 27:12 — Word Study
WLCאַֽל־ תִּ֭תְּנֵנִי בְּנֶ֣פֶשׁ צָרָ֑י כִּ֥י קָֽמוּ־ בִ֥י עֵֽדֵי־ שֶׁ֝֗קֶר וִיפֵ֥חַ חָמָֽס׃
BSADo notʼal [under no circumstances] hand me overnâthan▸ to the willnephesh [desire, intention] of my foestsar [enemies, adversaries] forkîy falsesheqer [deceptive, lying] witnessesʻêd [those who testify, bear testimony] rise upqûwm■ [stand against, come forth] breathing outyâphêach△ [puffing, meditating on] violencechâmâç [cruelty, injustice]
| Greek | English | Parsing |
|---|---|---|
| אַֽל־ | may not | Particle |
| תִּ֭תְּנֵנִי | you give me | Verb qal jussive second person masculine singular, suffix |
| בְּנֶ֣פֶשׁ | in [the] desire of | Preposition, noun common feminine singular construct |
| צָרָ֑י | opponents my | Noun common masculine plural construct, suffix |
| כִּ֥י | for | Particle |
| קָֽמוּ־ | they have arisen | Verb, Qal, perfect third person common plural |
| בִ֥י | on me | Preposition, suffix |
| עֵֽדֵי־ | witnesses of | Noun common, masculine plural construct |
| שֶׁ֝֗קֶר | falsehood | Noun common, masculine singular absolute |
| וִיפֵ֥חַ | and a witness of | Conjunction, noun common both singular construct |
| חָמָֽס׃ | violence | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not hand me over to the will of my foes, for false witnesses rise up against me, breathing out violence. |
| KJV | Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty. |
| ASV | Deliver me not over unto the will of mine adversaries: For false witnesses are risen up against me, And such as breathe out cruelty. |
| YLT | Give me not to the will of my adversaries, For risen against me have false witnesses, And they breathe out violence to me. |
| WEB | Don’t deliver me over to the desire of my adversaries, for false witnesses have risen up against me, such as breathe out cruelty. |
| BBE | Do not give me into their hands, because false witnesses have come out against me, and men breathing destruction. |
The translations agree on the core elements of the verse, with slight variations in the rendering of specific terms.
The main clause is followed by a prepositional phrase and a causal clause, emphasizing the psalmist's plea and the reasons behind it.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקוּם
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 27:12
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 Plea for Deliverancegenerated
Psalm 27:12 expresses the psalmist's urgent request to God for protection against adversaries who seek to harm him. He acknowledges the presence of false witnesses who rise up against him, indicating a situation of distress and potential injustice. This plea is part of a broader theme in the psalm, where the psalmist seeks God's guidance and strength amidst challenges, as seen in the surrounding verses that emphasize trust in the Lord and the hope of witnessing His goodness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:8 | You have not delivered me to the enemy; You have set my feet in the open. |
| 2 | Psalm 35:25 | Let them not say in their hearts, “Aha, just what we wanted!” Let them not say, “We have swallowed him up!” |
| 3 | Psalm 38:16 | For I said, “Let them not gloat over me— those who taunt me when my foot slips.” |
| 4 | Psalm 41:11 | By this I know that You delight in me, for my enemy does not triumph over me. |
| 5 | Psalm 140:8 | Grant not, O LORD, the desires of the wicked; do not promote their evil plans, lest they be exalted. Selah |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — חָמָס, cha.Masgenerated
The word חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The root implies violent actions or dealings, highlighting the psalmist's fear of being subjected to harm or oppression from his enemies.
In this verse, חָמָס captures the essence of the threats the psalmist faces, as he is surrounded by false witnesses who not only testify against him but also embody the violent intentions of his foes.
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 finite verb תִּ֭תְּנֵנִי (ti.te.ne.ni), meaning 'you give me,' governs the main clause, with a prepositional phrase detailing the context of the giving. The structure emphasizes the psalmist's plea, with the adversarial elements following the verb.
The word order places the verb at the forefront, highlighting the urgency of the request and the immediate threat posed by the false witnesses and their violent intentions.
Septuagint Backgroundgenerated
In the Septuagint, חָמָס is rendered as ἄδικοι (adikoi), which means 'unjust' or 'wicked.' This choice broadens the concept of violence to include moral wrongdoing, emphasizing the ethical implications of the psalmist's plight.
This translation reflects an interpretative angle, suggesting that the psalmist's enemies are not only violent but also morally corrupt, thus deepening the understanding of the threat he faces.
In plain words — the whole versegenerated
Psalm 27:12 is a plea for protection from enemies and false witnesses. The psalmist asks God not to allow his foes to have their way with him, as they rise up with lies and threats of violence. This reflects a deep trust in God's justice and a desire for deliverance from injustice.
Frequently Asked Questionsgenerated
The psalmist refers to individuals who testify against him with lies, seeking to harm his reputation and cause.
He seeks divine protection from those who wish to do him harm, indicating a reliance on God's justice.
It highlights the severity of the threats the psalmist faces, emphasizing the cruel intentions of his adversaries.
It encapsulates the psalmist's struggle against oppression while expressing faith in God's protection and justice.
Reflection Questionsgenerated
- In what ways have I experienced false accusations or misunderstandings in my life?
- How can I trust God to defend me when I feel attacked by others?
- What does it mean to me to seek God's justice in situations of injustice?
- How can I support others who are facing similar challenges as the psalmist?
The early church on this verse — how the Fathers read it
Early commentators like Augustine and Diodorus reference this verse to discuss themes of divine protection and the nature of adversarial challenges.
"Deliver me not up unto the souls of them that trouble me" [Psalms 27:12]. Suffer not them that trouble me to be satiated with my evils.Early Church Fathers on Psalms 27 →
You do two things at the same time, making me better and not giving the foe an occasion for taunting or for thinking that they will be able to harm me against your will.Early Church Fathers on Psalms 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 27:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDeliver me not over unto the will of mine enemies,.... It is a dreadful thing for a man to be given up to his own heart's lusts, and to be delivered up into the hands of Satan; who would fain have
Read John Gill on Psalms 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDeliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty.
Read Robert Jamieson on Psalms 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe will, or lust, or desire, Heb. soul; which is so taken, 78:18 . Such as breathe out cruelty; he presseth his request upon the quality of his enemies, who were both false and cruel, and in both respects hateful to God and men.
Read Matthew Poole on Psalms 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 27:12 Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty.Ver. 12. Deliver me not over unto the will of mine enemies] Heb. unto the soul; for the wicked are carried on against the godly, with all their soul, as it were. For false witnesses] Such as whereof Saul’ s court was full, viz. his Aiones et Negones, who fed his humour by traducing and denigrating innocent David. And such as breathe out cruelty] As Saul breathed out threatening against the disciples, Acts 9:1; so did David’ s spit fires.
Read John Trapp on Psalms 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) By slightly changing a letter, we avoid the awkward ellipse in Psalms 27:13, and get “Such as breathe out cruelty against me, So that I did not believe to see,” &c
Read Charles John Ellicott on Psalms 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Deliver me not over unto the will of mine enemies] To their soul benephesh; their whole soul thirsts for my destruction. Let them not be gratified. They have suborned witnesses against me, but they are false witnesses: unmask their wickedness, and confound their counsels.
Read AdamClarke on Psalms 27 →CambridgeThe Cambridge Bible for Schools and Colleges12. enemies] R.V., adversaries, as in Psalms 27:2. false witnesses] Slanderous calumniators are meant, rather than actual witnesses in court. Cp. Psalms 35:11; Proverbs 6:19. such as breathe out cruelty] Bent on injuring him by their talk. For the phrase cp. Acts 9:1.
Read Cambridge on Psalms 27 →Albert Barnes1798–1870Barnes' Notes on the BibleDeliver me not over unto the will of mine enemies - Let them not accomplish their desires in regard to me; let them not be able to carry out their purposes.
Read Albert Barnes on Psalms 27 →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
Do not hand me over to the will of my foes, for false witnesses rise up against me, breathing out violence.
Don’t deliver me over to the desire of my adversaries, for false witnesses have risen up against me, such as breathe out cruelty.
Do not hand me over to the will of my foes, for false witnesses rise up against me, breathing out violence.
Do not turn me over to my enemies, for false witnesses who want to destroy me testify against me.
Tyndale line
Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty.
Deliver me not over unto the will of mine adversaries: For false witnesses are risen up against me, And such as breathe out cruelty.
Deliver me not over unto the will of mine adversaries: for false witnesses are risen up against me, and such as breathe out cruelty.
Deliver me not over to the will of my enemies: for false witnesses have risen against me, and such as breathe out cruelty.
Giue me not vnto the lust of mine aduersaries: for there are false witnesses risen vp against me, and such as speake cruelly.
Strictly literal
Deliver me not over to the will of mine adversaries; for false witnesses are risen up against me, and such as breathe out violence.
Give me not to the will of my adversaries, For risen against me have false witnesses, And they breathe out violence to me.
Do not give me to the will of my adversaries, || For false witnesses have risen against me, || And they breathe out violence to me.
Give me not up to the [revengeful] desire of my assailants; for there are risen up against me false witnesses, and such as utter violence.
Do not give me up to the desires of my enemies, for false witnesses have risen up against me, and they breathe out violence!
Simplified
don't hand me over to them and their evil intentions, for they are making false accusations against me and threatening me with violence.
Do not give me into their hands, because false witnesses have come out against me, and men breathing destruction.
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 other witnesses, including the Septuagint and the Dead Sea Scrolls, largely agree with the Masoretic Text, confirming the main elements of the verse. The Septuagint's word choice offers a slight interpretive shift, while the Dead Sea Scrolls show some restoration of text but align closely with the MT.
אַֽל־ תִּ֭תְּנֵנִי בְּנֶ֣פֶשׁ צָרָ֑י כִּ֥י קָֽמוּ־ בִ֥י עֵֽדֵי־ שֶׁ֝֗קֶר וִיפֵ֥חַ חָמָֽס׃
10 of the 11 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.
[אל] [תתנ׳ני] [בנפש] [צר׳י] [כי] [קמו] [ב׳י] [עדי] שקר ויפח [חמס]
1 word on the leather — 1 partly restored, 9 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 27:12
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
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)
V-Qal-Juss-2ms | Suff — Verb qal jussive second person masculine singular · suffixHVqj2ms/Sp1bs
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
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 קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
עֵד (ed) means 'witness' and encompasses both the act of witnessing and the person who testifies. It is derived from a root suggesting emphatic affirmation. The term can refer to evidence of things or to individuals providing testimony.
עֵד 69 n.m. witness (prob. fr. reiterating, hence emphatically affirming)
witness, testimony, evidence, of things
witness, a person
base
H5707 עֵד witness (prob. fr. reiterating, hence emphatically affirming) . witness, testimony, evidence, of things
. witness, a person
5707 `ed ayd
contracted from 5749 ; concretely, a witness; abstractly,
testimony; specifically, a recorder, i.e. prince:--witness.
see HEBREW for 05749
עֵד (ed) — witness.
1) witness
1a) witness, testimony, evidence (of things)
1b) witness (of people)
N-mp — 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…
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
N-ms — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
יָפֵחַ (yapheach) refers to the act of breathing or puffing out. It is derived from a root meaning to breathe out and can also imply meditating. The word appears in Psalm 27:12, where it relates to the concept of exhaling.
[יָפֵחַ] adj. breathing or puffing out, ψ 27:12
ref
H3307 יָפֵחַ breathing or puffing out
3307 yapheach yaw-fay'-akh
from 3306; properly, puffing, i.e. (figuratively)
meditating:--such as breathe out.
see HEBREW for 03306
יָפֵחַ (ya.phe.ach) — breathing.
a breathing out, exhaling, puffing out (subst)
Conj | N-ms — Conjunction · noun common both singular constructHC/Ncbsc
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…
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
N-ms — Noun common · masculine singular absoluteHNcmsa