Psalms 3:6 — Word Study
WLCלֹֽא־ אִ֭ירָא מֵרִבְב֥וֹת עָ֑ם אֲשֶׁ֥ר סָ֝בִ֗יב שָׁ֣תוּ עָלָֽי׃
BSAIʼănîy [as an individual] to lie downshâkab to sleepyâshên to awakeqûwts forkîy The LordYᵉhôvâh to supportçâmak
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| אִ֭ירָא | I will be afraid | Verb, Qal, imperfect first person common singular |
| מֵרִבְב֥וֹת | from ten thousands of | Preposition, noun common feminine plural construct |
| עָ֑ם | people | Noun common, masculine singular absolute |
| אֲשֶׁ֥ר | who | Particle |
| סָ֝בִ֗יב | all around | Noun common, both singular absolute |
| שָׁ֣תוּ | they have taken a stand | Verb, Qal, perfect third person common plural |
| עָלָֽי׃ | on me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will not fear the myriads set against me on every side. |
| KJV | I will not be afraid of ten thousands of people, that have set themselves against me round about. |
| ASV | I will not be afraid of ten thousands of the people That have set themselves against me round about. |
| YLT | I am not afraid of myriads of people, That round about they have set against me. |
| WEB | I will not be afraid of tens of thousands of people who have set themselves against me on every side. |
| BBE | I will have no fear, though ten thousand have come round me, putting themselves against me. |
Where they part company is over the nuances of the verbs used — see How Translations Differ.
The sentence has one main clause with two phrases that provide additional context about the fear and its source.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbשָׁכַב
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 3:6
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 Psalm of Davidgenerated
Psalm 3:6 is part of a lament where the psalmist, facing numerous enemies, expresses his trust in God. This psalm emphasizes the theme of divine protection and the assurance that faith can bring, even when surrounded by threats. The surrounding verses illustrate a deep reliance on God's support and a call for His intervention against adversaries, as seen in Psalm 3:5 and Psalm 3:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 27:1–3 | The LORD is my light and my salvation— whom shall I fear? The LORD is the stronghold of my life— whom shall I dread? |
| 2 | Psalm 46:2–7 | Therefore we will not fear, though the earth is transformed and the mountains are toppled into the depths of the seas, |
| 3 | Psalm 118:10–12 | All the nations surrounded me, but in the name of the LORD I cut them off. |
| 4 | 2 Kings 6:15–17 | When the servant of the man of God got up and went out early in the morning, an army with horses and chariots had surrounded the city. So he asked Elisha, “Oh, my master, what are we to do?” |
| 5 | Romans 8:31 | What then shall we say in response to these things? If God is for us, who can be against us? |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אִ֭ירָא, 'I.ra'generated
The verb יָרֵא (yare') conveys the meaning of fear or reverence. It is a Qal imperfect form, indicating a first-person singular action — 'I will be afraid.' This word captures a range of emotions from awe to terror, especially in relation to God’s might.
In this context, the psalmist negates the fear by asserting his trust in God, suggesting that despite the multitude of threats, he chooses not to succumb to fear. The use of this verb emphasizes the inner struggle between fear and faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, consistently conveying the psalmist's declaration of not fearing the multitude of adversaries surrounding him.
Sentence Structuregenerated
The main verb of the verse is אִ֭ירָא, I will be afraid, which is negated by לֹֽא־, not. The structure emphasizes the psalmist's declaration of confidence in the face of danger.
The phrase מֵרִבְב֥וֹת עָ֑ם describes the multitude of people arrayed against him, while סָ֝בִ֗יב indicates their position around him, creating a vivid image of encirclement.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew verb יָרֵא as ἐκοιμήθην, indicating a different nuance in the Greek. This choice may reflect an interpretative angle that emphasizes the psalmist's state of mind amidst danger.
The Greek rendering highlights the emotional weight of the psalmist's declaration, suggesting a deeper layer of introspection regarding fear and reliance on God.
In plain words — the whole versegenerated
Psalm 3:6 shows the psalmist declaring that he will not be afraid of the many enemies surrounding him. This statement reflects his trust in God, who provides protection and assurance even in times of distress.
Frequently Asked Questionsgenerated
The term 'myriads' refers to a vast multitude of enemies or adversaries that the psalmist feels are surrounding him, emphasizing the overwhelming nature of his situation.
The psalmist's declaration of not fearing despite the multitude of enemies illustrates a deep faith in God's protection and support, highlighting the theme of reliance on divine assistance.
The psalmist teaches that faith in God can help overcome fear, encouraging believers to trust in God's presence and power even when faced with daunting challenges.
This verse connects to other scriptures, such as Psalm 27:1, where the psalmist expresses confidence in God as a source of strength and protection against fear.
Reflection Questionsgenerated
- What situations in my life make me feel surrounded by challenges, and how can I apply the psalmist's trust in God?
- How can I cultivate a deeper faith that helps me overcome fear in difficult times?
- In what ways have I experienced God's protection in my life, similar to the psalmist's declaration?
- How can I encourage others to trust in God when they are facing overwhelming odds?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to illustrate themes of faith and divine protection, providing insights into its interpretation.
The verse clearly teaches that the one who comes to the greatest virtue, to very great security, comes on account of faith in God.… The Savior,Early Church Fathers on Psalms 3 →
He predicts that there are going to be many thousands of adversaries who will wish to hinder the resurrection of the saints because they are jealous of their salvation: which ones I will regard as nothing, he said.Early Church Fathers on Psalms 3 →
In this verse the psalmist is not moved by his own trials to the point of despairing of the help of God, nor is he dissuaded from a position of faith by words of reproach.Early Church Fathers on Psalms 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 3:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will not be afraid of ten thousands of the people,.... David was a man of courage from his youth; the instances of his attacking the lion and the bear, when he kept his father's sheep, his engaging
Read John Gill on Psalms 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will not be afraid of ten thousands of people, that have set themselves against me round about. Ten thousands - the "many" of Psalms 3:1-2.
Read Robert Jamieson on Psalms 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 3:6 I will not be afraid of ten thousands of people, that have set [themselves] against me round about.Ver. 6. I will not be afraid of ten thousands of people, &c.] Quomodo timeret hominem homo in sinu Dei positus? saith an ancient. See here in David the triumph of trust in God, Gloriatio fidei elegantissima (Jun). David looketh not downward on the rushing and roaring streams of troubles that ran so swiftlv under him, for that would have made him giddy; but stedfastly fasteneth on the power and promise of God all sufficient, and is confident. This the world wondereth at; but little do they know the force of faith, nor the privy armour of proof that the saints have about their hearts.…
Read John Trapp on Psalms 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) That have set themselves—i.e., have arrayed themselves as for battle. (See 1 Kings 20:12.)
Read Charles John Ellicott on Psalms 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. I will not be afraid of ten thousands] Strength and numbers are nothing against the omnipotence of God. He who has made God his refuge certainly has no cause to fear.
Read AdamClarke on Psalms 3 →CambridgeThe Cambridge Bible for Schools and Colleges6. Cp. Psalms 27:3. Numbers were on the side of Absalom, and but for the divinely sent infatuation which made him reject Ahithophel’s clever advice, in all probability David’s handful of followers would have been overwhelmed without effort (2 Samuel 17:1 ff.). set themselves against me] A private individual could hardly speak thus; and we are reminded of Ahithophel’s counsel to strike one blow at the king, and save a civil war.
Read Cambridge on Psalms 3 →Albert Barnes1798–1870Barnes' Notes on the BibleI will not be afraid - As the result of this new proof of the divine protection, and in view of all that God has done and has promised, the psalmist now says that he would not be afraid though any
Read Albert Barnes on Psalms 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. I will not be afraid—With the morning comes a clearer assurance. The perils of the night had passed. God had answered his prayer so far as to divide Absalom’s counsellors and defeat Ahithophel.
Read Daniel Denison Whedon on Psalms 3 →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
I will not fear the myriads set against me on every side.
I will not be afraid of tens of thousands of people who have set themselves against me on every side.
I will not fear the myriads set against me on every side.
I am not afraid of the multitude of people who attack me from all directions.
Tyndale line
I will not be afraid of ten thousands of people, that have set themselves against me round about.
I will not be afraid of ten thousands of the people That have set themselves against me round about.
I will not be afraid of ten thousands of the people, that have set themselves against me round about.
I will not be afraid of ten thousands of people, that have set themselves against me on all sides.
I will not be afrayde for ten thousand of the people, that should beset me round about.
Strictly literal
I will not fear for myriads of the people that have set themselves against me round about.
I am not afraid of myriads of people, That round about they have set against me.
I am not afraid of myriads of people, || That they have set against me all around.
(3:7) I will not be afraid of ten thousands of people, that have placed themselves round about against me.
I will not be afraid of the multitudes of people who have set themselves against me on every side.
From the Latin
I have slept and taken my rest: and I have risen up, because the Lord hath protected me.
Simplified
I'm not afraid of tens of thousands who surround me, people who are against me.
I will have no fear, though ten thousand have come round me, putting themselves against me.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely on the wording of this verse, with all eight words in the Hebrew matched in the Greek translation. This consistency suggests a strong preservation of the original meaning across textual traditions.
לֹֽא־ אִ֭ירָא מֵרִבְב֥וֹת עָ֑ם אֲשֶׁ֥ר סָ֝בִ֗יב שָׁ֣תוּ עָלָֽי׃
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.
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 3:6
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.
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)
HTn — ParticleHTn
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
רְבָבָה (rebavah) refers to a multitude or a myriad, specifically denoting the number ten thousand. It is derived from the root word for abundance, indicating a large quantity. The term appears in contexts that emphasize vastness or a significant number.
רְבָבָה n.f. multitude , myriad, ten thousand
base
H7233 רְבָבָה multitude , myriad, ten thousand
7233 rbabah reb-aw-baw'
from 7231; abundance (in number), i.e. (specifically) a
myriad (whether definite or indefinite):--many, million, X
multiply, ten thousand.
see HEBREW for 07231
רְבָבָה (re.va.vah) — myriad.
multitude, myriad, ten thousand
HR/Ncfpc — Preposition · noun common feminine plural constructHR/Ncfpc
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…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
HNcbsa — Noun common · both singular absoluteHNcbsa
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp1bs — Preposition · suffixHR/Sp1bs