Psalms 34:18 — Word Study
WLCקָר֣וֹב יְ֭הוָה לְנִשְׁבְּרֵי־ לֵ֑ב וְֽאֶת־ דַּכְּאֵי־ ר֥וּחַ יוֹשִֽׁיעַ׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| קָר֣וֹב | [is] near | |
| יְ֭הוָה | Yahweh | Noun proper |
| לְנִשְׁבְּרֵי־ | to [people] broken of | Preposition, verb niphal participle (active) masculine plural common |
| לֵ֑ב | heart | Noun common, masculine singular absolute |
| וְֽאֶת־ | and the object marker | Conjunction, particle |
| דַּכְּאֵי־ | [people] crushed of | |
| ר֥וּחַ | spirit | Noun common, feminine singular absolute |
| יוֹשִֽׁיעַ׃ | he delivers | Verb, Hiphil, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD is near to the brokenhearted; He saves the contrite in spirit. |
| KJV | The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. |
| ASV | Jehovah is nigh unto them that are of a broken heart, And saveth such as are of a contrite spirit. |
| YLT | Near [is] Jehovah to the broken of heart, And the bruised of spirit He saveth. |
| WEB | Yahweh is near to those who have a broken heart, and saves those who have a crushed spirit. |
| BBE | The Lord is near the broken-hearted; he is the saviour of those whose spirits are crushed down. |
Where they part company is in the rendering of דַּכְּאֵי.
One main clause with two subordinate phrases detailing to whom God is near and what He does.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbנָצַל
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 34:18
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 — God's Care for the Brokenheartedgenerated
Psalm 34:18 speaks of God's nearness to those who are suffering and His promise to save the contrite in spirit. The surrounding verses emphasize God's attentiveness to the cries of the righteous and His deliverance from troubles, painting a picture of divine compassion and support for those in distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 75:1 | We give thanks to You, O God; we give thanks, for Your Name is near. The people declare Your wondrous works. |
| 2 | Psalm 85:9 | Surely His salvation is near to those who fear Him, that His glory may dwell in our land. |
| 3 | Psalm 119:151 | You are near, O LORD, and all Your commandments are true. |
| 4 | Psalm 145:18 | The LORD is near to all who call on Him, to all who call out to Him in truth. |
| 5 | Isaiah 55:6 | Seek the LORD while He may be found; call on Him while He is near. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — קָר֣וֹב, ka.Rovgenerated
The word קָרֹב (qarowb) means 'near' and indicates proximity in various contexts, whether physical, temporal, or relational. It is derived from a root that conveys the idea of approaching or being allied, suggesting a close connection.
In this verse, it highlights God's readiness to assist those who are brokenhearted, emphasizing His intimate involvement in their lives. The parsing indicates that it serves as a predicate, affirming God's closeness as a fundamental aspect of His character.
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 יוֹשִֽׁיעַ (yo.Shi.a'), meaning 'he saves', governs the structure of the verse, with two noun phrases providing the subjects of God's action: לְנִשְׁבְּרֵי־לֵב and דַּכְּאֵי־רוּחַ.
The Hebrew word order places emphasis on God's nearness and saving action, highlighting His relationship with those who are brokenhearted and crushed in spirit.
Septuagint Backgroundgenerated
In the Septuagint, קָרֹב is translated as ἐκέκραχαν, which conveys a sense of calling out or crying for help. This choice reflects an interpretation that emphasizes the active response of God to the cries of the brokenhearted.
This interpretation may suggest a broader understanding of God's nearness, indicating not just physical proximity but also His readiness to respond to the needs of His people.
In plain words — the whole versegenerated
Psalm 34:18 tells us that the LORD is close to those who are brokenhearted and saves those who are humble in spirit. This verse assures us of God's compassion for those in distress and His willingness to help.
Frequently Asked Questionsgenerated
It means that God is present and attentive to those who are suffering emotionally or spiritually, offering comfort and support.
The contrite in spirit are those who are deeply remorseful for their sins and shortcomings, recognizing their need for God's mercy.
God saves the contrite by offering forgiveness, healing, and restoration, helping them to overcome their struggles.
Knowing that God is near provides hope and reassurance during difficult times, reminding us that we are not alone in our pain.
Reflection Questionsgenerated
- In what ways have I experienced God's nearness during difficult times?
- How can I cultivate a contrite spirit in my own life?
- What are some practical ways I can support those who are brokenhearted?
- How does understanding God's compassion impact my relationship with Him and others?
The early church on this verse — how the Fathers read it
Early church fathers reflect on this verse to discuss God's compassion and the nature of true humility in the heart.
He who has despised present things, and has given himself to the word of God and is using his mind for thoughts that are above and are more divine,Early Church Fathers on Psalms 34 →
He did not apply the terms “lowly” and “contrite of heart” simply to those reduced to this condition from the disasters but to those in this condition by intent and resolve.Early Church Fathers on Psalms 34 →
"The Lord is near unto them that have broken their heart; and saves such as be lowly in spirit" [Psalms 34:18]. God is High: let a Christian be lowly.Early Church Fathers on Psalms 34 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 34:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord [is] nigh unto them that are of a broken heart,.... Who are pressed and bore down with afflictions, by the sorrow of heart under which their spirits are broken, Proverbs 15:13; or with a
Read John Gill on Psalms 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.
Read Robert Jamieson on Psalms 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNigh; ready to hear and succour them; though by the severe course of his providence towards them he seems to themselves and others to stand afar off, as David complains, . Such as be of a contrite spirit; by which he understands either, 1. Those whose spirits are oppressed, and even broken, with the greatness of their calamities. But this may be, and frequently is, the lot of wicked men. And therefore in this sense, and to such persons, this proposition and promise is not true. Or rather, 2. Those whose hearts or spirits are truly and deeply humbled under the hand of God, and the sense of their sins, and God’ s displeasure for them, which was David’ s case, , &c.: ,4, whose proud and…
Read Matthew Poole on Psalms 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 34:18 The LORD [is] nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.Ver. 18. The Lord is nigh unto them, &c.] More nigh than the bark is to the tree, for he is with them and in them continually; pouring the oil of his grace into these broken vessels, quorum corda peccata eorum non amplius retinent, sed, ut vas fracture, effundunt, saith Aben Ezra here, whose hearts retain not their sins any longer, but pour them out as water before the Lord. And saveth such as be of a contrite spirit] Such as are ground to powder, as it were, with sense of sin and fear of wrath; yet not without good hope of mercy. These God delivereth out of their dangers; and in…
Read John Trapp on Psalms 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. A broken heart] נשברי לב nishberey leb, the heart broken to shivers. A contrite spirit.] דכאי רוח dakkeey ruach, "the beaten-out spirit." In both words the hammer is necessarily implied; in breaking to pieces the ore first, and then plating out the metal when it has been separated from the ore. This will call to the reader's remembrance Jeremiah 23:29: "Is not my word like as a fire, saith the Lord? And like a hammer that breaketh the rock in pieces?" The breaking to shivers, and beating out, are metaphorical expressions: so are the hammer and the rock. What the large hammer struck on a rock by a powerful hand would do, so does the word of the Lord when struck on the sinner's…
Read AdamClarke on Psalms 34 →CambridgeThe Cambridge Bible for Schools and Colleges18. nigh &c.] Cp. Psalms 119:151; Isaiah 50:8; and the contrast, Psalms 10:1. The broken in heart and crushed in spirit are those who have been broken down and crushed by sorrow and suffering (Psalms 147:3; Isaiah 61:1; Jeremiah 23:9); in whom, it is implied, affliction has borne fruit, and all self-asserting pride has been subdued and replaced by true contrition and humility.
Read Cambridge on Psalms 34 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord is nigh unto them that are of a broken heart - Margin, as in Hebrew: “to the broken of heart.” The phrase, “the Lord is nigh,” means that he is ready to hear and to help. The language is, of course, figurative.
Read Albert Barnes on Psalms 34 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15-22. These closing words are devoted to an earnest digest of the moral government of God in redeeming the humble and contrite, and punishing the wicked. Broken heart… contrite spirit—Comp. Psalms 51:17; 1 Samuel 16:7.
Read Daniel Denison Whedon on Psalms 34 →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
The LORD is near to the brokenhearted; He saves the contrite in spirit.
Yahweh is near to those who have a broken heart, and saves those who have a crushed spirit.
The LORD is near to the brokenhearted; He saves the contrite in spirit.
The Lord is near the brokenhearted; he delivers those who are discouraged.
Tyndale line
The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.
Jehovah is nigh unto them that are of a broken heart, And saveth such as are of a contrite spirit.
The LORD is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit.
The LORD is nigh to them that are of a broken heart; and saveth such as are of a contrite spirit.
The Lord is neere vnto them that are of a contrite heart, and will saue such as be afflicted in Spirite.
Strictly literal
Jehovah is nigh to those that are of a broken heart, and saveth them that are of a contrite spirit.
Near [is] Jehovah to the broken of heart, And the bruised of spirit He saveth.
YHWH [is] near to the broken of heart, || And He saves the bruised of spirit.
(34:19) The Lord is nigh unto those that are broken-hearted: and he saveth those that are of a contrite spirit.
Yahweh is close to the brokenhearted, and he saves those who are crushed in spirit.
From the Latin
I will give thanks to thee in a great church; I will praise thee in a strong people.
Simplified
The Lord is close beside those who are broken-hearted; he saves those whose spirits are crushed.
The Lord is near the broken-hearted; he is the saviour of those whose spirits are crushed down.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with seven of the eight words matching directly. The Septuagint's rendering, while maintaining the core message, reflects a different syntactical structure.
קָר֣וֹב יְ֭הוָה לְנִשְׁבְּרֵי־ לֵ֑ב וְֽאֶת־ דַּכְּאֵי־ ר֥וּחַ יוֹשִֽׁיעַ׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 34:18
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.
קָרֹב (qarowb) means 'near' and can refer to proximity in place, time, or personal relationships, including kinship. It is derived from the root meaning to approach or be allied. The term appears in various contexts, such as describing the nearest city or a neighbor, as well as in relation to God.
קָרֹב, קָרוֹב 78 adj. near;—
of city, the nearest
of pers.:
the nearest to; his neighbour.
abs.
of near relationship
near to י׳
near to י׳ in ceremon. function
of God (י׳)
of word
of time
base
H7138 קָרֹב, קָרוֹב near
7138 qarowb kaw-robe'
or qarob {kaw-robe'}; from 7126; near (in place, kindred or
time):--allied, approach, at hand, + any of kin,
kinsfold(-sman), (that is) near (of kin), neighbour, (that is)
next, (them that come) nigh (at hand), more ready, short(-ly).
see HEBREW for 07126
קָרֹב (qa.rov) — near.
1) near
1a) of place
1b) of time
1c) of personal relationship
1c1) kinship
HAamsa — HAamsa
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Conj | N-proper — Noun properHNpt
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
HR/VNrmpc — Preposition · verb niphal participle (active) masculine plural commonHR/VNrmpc
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 לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
דַּכָּא (dakka') has two primary meanings: as an adjective, it means 'contrite' or 'crushed,' and as a noun, it refers to 'dust.' The word is built from the root associated with crushing or pulverizing. It appears in contexts that emphasize humility or destruction, notably in Psalm 90:3.
דַּכָּא adj. contrite (crushed)
base
דַּכָּא n.[m.] dust (as pulverized), ψ 90:3
ref
H1793a דַּכָּא contrite (crushed) H1793b דַּכָּא dust
1793 dakka' dak-kaw'
from 1792; crushed (literally powder, or figuratively,
contrite):--contrite, destruction.
see HEBREW for 01792
דַּכָּא (dak.ka) — contrite.
adj
contrite
דַּכָּא (dak.ka) — dust.
dust
HAampc — HAampc
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…
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
HNcfsa — Noun common · feminine singular absoluteHNcfsa
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms