Psalms 35:22 — Word Study
WLCרָאִ֣יתָה יְ֭הוָה אַֽל־ תֶּחֱרַ֑שׁ אֲ֝דֹנָ֗י אֲל־ תִּרְחַ֥ק מִמֶּֽנִּי׃
BSAO LORDYᵉhôvâh [Yehovah] You have seen itrâʼâh■ [observed, looked after] be notʼal [do not remain] silentchârash▸ [quiet, unmoved] O LordʼĂdônây [Adonay, Master] be notʼal [do not stay] farrâchaq▸ [distant, removed] from memin
| Greek | English | Parsing |
|---|---|---|
| רָאִ֣יתָה | you have seen | Verb, Qal, perfect second person masculine singular |
| יְ֭הוָה | O Yahweh | Noun proper |
| אַֽל־ | may not | Particle |
| תֶּחֱרַ֑שׁ | you be silent | Verb, Qal, jussive second person masculine singular |
| אֲ֝דֹנָ֗י | O Lord | Noun proper |
| אֲל־ | may not | Particle |
| תִּרְחַ֥ק | you be distant | Verb, Qal, jussive second person masculine singular |
| מִמֶּֽנִּי׃ | from me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD, You have seen it; be not silent. O Lord, be not far from me. |
| KJV | This thou hast seen, O LORD: keep not silence: O Lord, be not far from me. |
| ASV | Thou hast seen it, O Jehovah; keep not silence: O Lord, be not far from me. |
| YLT | Thou hast seen, O Jehovah, Be not silent, O Lord — be not far from me, |
| WEB | You have seen it, Yahweh. Don’t keep silent. Lord, don’t be far from me. |
| BBE | You have seen this, O Lord; be not unmoved: O Lord, be not far from me. |
The translations agree on the meanings conveyed in this verse.
The verse has one main clause followed by two jussive clauses, emphasizing the psalmist's urgent requests.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָאָה
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 35:22
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 Cry for Helpgenerated
Psalms 35:22 captures a moment of desperation, where the psalmist acknowledges that God has seen his plight and implores Him not to remain silent or distant. This verse is part of a larger prayer for justice and vindication against adversaries, reflecting a deep reliance on God's intervention, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 3:7 | The LORD said, “I have indeed seen the affliction of My people in Egypt. I have heard them crying out because of their oppressors, and I am aware of their sufferings. |
| 2 | Acts 7:34 | I have indeed seen the oppression of My people in Egypt. I have heard their groaning and have come down to deliver them. Now come, I will send you back to Egypt.’ |
| 3 | Psalm 28:1 | To You, O LORD, I call; be not deaf to me, O my Rock. For if You remain silent, I will be like those descending to the Pit. |
| 4 | Psalm 39:12 | Hear my prayer, O LORD, and give ear to my cry for help; do not be deaf to my weeping. For I am a foreigner dwelling with You, a stranger like all my fathers. |
| 5 | Psalm 50:21 | You have done these things, and I kept silent; you thought I was just like you. But now I rebuke you and accuse you to your face. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — רָאָה, ra.'I.tahgenerated
The verb רָאָה (ra'ah) means 'to see' and encompasses a range of visual actions, including observing and caring for. In this context, it emphasizes God's awareness and involvement in the psalmist's suffering.
The parsing as a perfect second person masculine singular verb indicates that the psalmist is directly addressing God, affirming that God has indeed seen his situation. This word conveys not just sight but also understanding and concern, highlighting the relationship between God and His people.
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 verse consists of three main clauses, each expressing a plea: the first acknowledges God's sight, the second requests silence, and the third implores God not to be distant. The structure emphasizes the urgency of the psalmist's requests.
The finite verbs רָאִ֣יתָה (you have seen), תֶּחֱרַ֑שׁ (be silent), and תִּרְחַ֥ק (be distant) govern the clauses, indicating the psalmist's direct appeals to God.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew רָאָה is rendered as εἶδες (you have seen), which maintains the same meaning of divine observation. This choice reinforces the idea of God's active awareness.
The LXX translation reflects the urgency of the psalmist's plea, aligning closely with the Hebrew text while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
Psalms 35:22 expresses the psalmist's urgent plea to God, acknowledging that He has seen the psalmist's troubles. The psalmist asks God not to be silent or distant, emphasizing a deep need for divine help and presence.
Frequently Asked Questionsgenerated
It signifies that God is aware of our situations and cares for us, as reflected in the psalmist's plea.
The psalmist seeks reassurance that God will respond to his cries for help and not ignore his suffering.
Using 'Adonay' shows reverence and acknowledges God's authority and mastery over all.
Many people experience moments of distress and seek God's presence and intervention, just as the psalmist does.
Reflection Questionsgenerated
- In what ways have I seen God's presence in my own times of trouble?
- How can I express my needs to God like the psalmist does?
- What does it mean to me that God sees my struggles?
- How can I trust in God's timing when I feel He is silent?
The early church on this verse — how the Fathers read it
Early Christian writers have commented on this verse, often reflecting on God's attentiveness and the psalmist's plea for help.
"This You have seen, O Lord; keep not silence" [Psalms 35:22]. What is, "keep not silence"? Judge Thou.Early Church Fathers on Psalms 35 →
What a wonderful patience there was in him who was the greatest Majesty! Was he unable to descend alive from … the cross to put his enemies to shame,Early Church Fathers on Psalms 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 35:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[This] thou hast seen, O Lord,.... The insults and derisions of these men, and the injuries they did to him, whom they hated.
Read John Gill on Psalms 35 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis thou hast seen, O LORD: keep not silence: O Lord, be not far from me.
Read Robert Jamieson on Psalms 35 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs they say they have seen, so my comfort is, thou also hast seen, and dost observe all their plots and threats, and all my distresses and calamities, which I suffer for thy sake. Keep not silence; or, be not deaf, to wit, to my prayers. The same word signifies both to be silent and to be deaf. See Poole "". Be not far from me; do not withdraw thy favour and help from me.
Read Matthew Poole on Psalms 35 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 35:22 [This] thou hast seen, O LORD: keep not silence: O Lord, be not far from me.Ver. 22. This thou hast seen, O Lord] This answereth to that before, Psalms 35:21. Our eye hath seen it, as Aben Ezra observeth. So doth Keep not silence] To that they opened their mouth wide against me. Ibid.
Read John Trapp on Psalms 35 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. This thou hast seen] I have no need to adduce evidences of these wrongs; thou, to whom I appeal, hast seen them. Therefore,
Read AdamClarke on Psalms 35 →
CambridgeThe Cambridge Bible for Schools and Colleges22. He turns their taunt into a plea: Thou hast seen, O Jehovah. Cp. Psalms 35:17, note. keep not silence] The same word as in Psalms 28:1, where R.V. renders, be not thou deaf unto me. With be not far from me, cp. Psalms 22:11; &c.
Read Cambridge on Psalms 35 →
Albert Barnes1798–1870Barnes' Notes on the BibleThis thou hast seen, O Lord - Thou hast seen what they have done, as they profess to have seen what I have done Psalms 35:21. Thine eye has been upon all their movements, as they say that theirs has been upon mine.
Read Albert Barnes on Psalms 35 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. This thou hast seen—Antithetic to “our eye hath seen it,” just mentioned, and referring to Psalms 35:17
Read Daniel Denison Whedon on Psalms 35 →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
O LORD, You have seen it; be not silent. O Lord, be not far from me.
You have seen it, Yahweh. Don’t keep silent. Lord, don’t be far from me.
O LORD, You have seen it; be not silent. O Lord, be not far from me.
But you take notice, Lord! O Lord, do not remain far away from me!
Tyndale line
This thou hast seen, O LORD: keep not silence: O Lord, be not far from me.
Thou hast seen it, O Jehovah; keep not silence: O Lord, be not far from me.
Thou hast seen it, O LORD; keep not silence: O Lord, be not far from me.
This thou hast seen, O LORD: keep not silence: O LORD, be not far from me.
Thou hast seene it, O Lord: keepe not silence: be not farre from me, O Lord.
Strictly literal
Thou hast seen [it], Jehovah: keep not silence; O Lord, be not far from me.
Thou hast seen, O Jehovah, Be not silent, O Lord — be not far from me,
You have seen, O YHWH, || Do not be silent, O Lord—do not be far from me,
Thou hast seen it, O Lord! remain not silent: O Lord, be not far from me.
You have seen it, Yahweh, do not be silent; Lord, do not be far from me.
Simplified
But Lord, you've seen all this! Say something! Don't give up on me, Lord!
You have seen this, O Lord; be not unmoved: O Lord, be not far from 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 largely agree, with seven out of eight words matched. The Septuagint's wording reflects a close correspondence to the Hebrew, maintaining the essential meaning of the verse.
רָאִ֣יתָה יְ֭הוָה אַֽל־ תֶּחֱרַ֑שׁ אֲ֝דֹנָ֗י אֲל־ תִּרְחַ֥ק מִמֶּֽנִּי׃
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 35:22
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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)
N-proper — Noun properHNpt
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 חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
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 רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp1bs
