Psalms 58:6 — Word Study
WLCאֱֽלֹהִ֗ים הֲרָס־ שִׁנֵּ֥ימוֹ בְּפִ֑ימוֹ מַלְתְּע֥וֹת כְּ֝פִירִ֗ים נְתֹ֣ץ׀ יְהוָֽה׃
BSAwhichʼăsher notlôʼ to hearshâmaʻ voiceqôwl to whisperlâchash to unitechâbar spellcheber be wisechâkam
| Greek | English | Parsing |
|---|---|---|
| אֱֽלֹהִ֗ים | O God | Noun common, masculine plural absolute |
| הֲרָס־ | break away | Verb, Qal, imperative second person masculine singular |
| שִׁנֵּ֥ימוֹ | teeth their | Noun common feminine dual construct, suffix |
| בְּפִ֑ימוֹ | in mouth their | Preposition, noun common masculine singular construct, suffix |
| מַלְתְּע֥וֹת | [the] teeth of | Noun common, feminine plural construct |
| כְּ֝פִירִ֗ים | young lions | Noun common, masculine plural absolute |
| נְתֹ֣ץ׀ | break off | Verb, Qal, imperative second person masculine singular |
| יְהוָֽה׃ | O Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O God, shatter their teeth in their mouths; O LORD, tear out the fangs of the lions. |
| KJV | Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD. |
| ASV | Break their teeth, O God, in their mouth: Break out the great teeth of the young lions, O Jehovah. |
| YLT | O God, break their teeth in their mouth, The jaw-teeth of young lions break down, O Jehovah. |
| WEB | Break their teeth, God, in their mouth. Break out the great teeth of the young lions, Yahweh. |
| BBE | O God, let their teeth be broken in their mouths; let the great teeth of the young lions be pulled out, O Lord. |
Where they part company is in the specific phrasing of the actions requested — see How Translations Differ.
The verse has a main clause followed by a subordinate imperative clause, emphasizing the urgency of the psalmist's request.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלֹא
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 58:6
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 Plea for Justicegenerated
Psalm 58:6 is a cry for God to intervene against those who do evil, asking Him to break their power and render them ineffective. The psalmist expresses a deep desire for justice, illustrating the conflict between the righteous and the wicked. This plea reflects a broader theme in the Psalms, where the faithful often seek God's protection and deliverance from their enemies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 3:7 | Arise, O LORD! Save me, O my God! Strike all my enemies on the jaw; break the teeth of the wicked. |
| 2 | Psalm 10:15 | Break the arm of the wicked and evildoer; call him to account for his wickedness until none is left to be found. |
| 3 | Job 4:10–11 | The lion may roar, and the fierce lion may growl, yet the teeth of the young lions are broken. |
| 4 | Job 29:17 | I shattered the fangs of the unjust and snatched the prey from his teeth. |
| 5 | Ezekiel 30:21–26 | “Son of man, I have broken the arm of Pharaoh king of Egypt. See, it has not been bound up for healing, or splinted for strength to hold the sword. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — אֱלֹהִים, 'elo.Himgenerated
The word אֱלֹהִים ('elo.Him) is a plural noun that signifies 'God' and is often used to refer to the supreme deity in the Old Testament. It conveys majesty and power, and while it can refer to other divine beings or judges, its primary reference here is to the one true God.
In this verse, the psalmist directly addresses God, invoking His authority to act against the wicked. The use of this term emphasizes the psalmist's reliance on God's strength to bring about justice.
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 contains two imperative verbs: הֲרָס־ (ha.ros-) and נְתֹ֣ץ (ne.Totz), both commanding God to take action. The structure emphasizes the urgency of the psalmist's request for divine intervention.
The Hebrew word order places emphasis on the actions being requested from God, highlighting the psalmist's desperation and faith in God's ability to deliver justice.
Septuagint Backgroundgenerated
In the Septuagint, the translators chose the word ἥτις (hētis) to render אֱלֹהִים, indicating a direct appeal to God. This choice maintains the focus on divine authority and power in the context of the psalmist's plea.
The choice of words in the Septuagint reflects a similar urgency as the Hebrew text, though the specific phrasing may differ.
In plain words — the whole versegenerated
Psalm 58:6 is a prayer asking God to destroy the power of evildoers, specifically by breaking their teeth and tearing out the fangs of lions. This imagery illustrates the psalmist's desire for God to render the wicked powerless.
Frequently Asked Questionsgenerated
This phrase symbolizes a request for God to remove the strength and power of the wicked, making them ineffective.
Lions symbolize fierce and powerful enemies; the psalmist seeks God's intervention against such threats.
The verse is a plea for divine justice, showing the psalmist's faith in God's ability to protect the righteous.
This verse illustrates the importance of bringing our requests for justice and protection before God.
Reflection Questionsgenerated
- In what situations have I felt the need to ask God for justice in my life?
- How can I trust God to act on behalf of those who are oppressed or wronged?
- What does it mean to me to call on God as my protector against evil?
- How can I reflect the psalmist's faith in my own prayers?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, interpreting it as a plea for God to completely destroy the power of the wicked.
"God has broken utterly the teeth of them in their own mouth" [Psalms 58:6].Early Church Fathers on Psalms 58 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 58:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBreak their teeth, O God, in their mouth,.... From the description of the wicked, the psalmist passes to imprecations on his enemies; whom he represents as cruel and bloodthirsty, and as being
Read John Gill on Psalms 58 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBreak their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD. -Petition rounded on the foregoing description of the malignity of the foe; confident anticipation of the answer (Psalms 58:9-10).
Read Robert Jamieson on Psalms 58 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir teeth; their power and instruments of doing mischief. He mentions teeth, partly because the adder’ s poison lies in its teeth; and partly to make way for the following metaphor. The great teeth, called the grinders; which are more sharp and strong than the rest, and more used in breaking and tearing what they are about to eat.
Read Matthew Poole on Psalms 58 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 58:6 Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD.Ver. 6. Break their teeth, O God] Disarm and disable them from doing me mischief. See Psalms 3:7; Psalms 10:13; Psalms 57:4, to which last he seemeth here to refer.
Read John Trapp on Psalms 58 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Break their teeth.—The change is abrupt from the image of obstinacy deaf to all charms, to that of violence that must be tamed by force. Great teeth.—Literally, biters, grinders.
Read Charles John Ellicott on Psalms 58 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Break their teeth] He still compares Saul, his captains, and his courtiers, to lions; and as a lion's power of doing mischief is greatly lessened if all his teeth be broken, so he prays that God may take away their power and means of pursuing their bloody purpose. But he may probably have the serpents in view, of which he speaks in the preceding verse; break their teeth-destroy the fangs of these serpents, in which their poison is contained. This will amount to the same meaning as above. Save me from the adders-the sly and poisonous slanderers: save me also from the lions-the tyrannical and blood-thirsty men.
Read AdamClarke on Psalms 58 →CambridgeThe Cambridge Bible for Schools and Colleges6–9. Since they are thus obstinately and incurably evil, nothing remains but that they should be deprived of their power to hurt or altogether destroyed.
Read Cambridge on Psalms 58 →Albert Barnes1798–1870Barnes' Notes on the BibleBreak their teeth, O God, in their mouth - The word here rendered “break” means properly “to tear out.” The allusion is to his enemies, represented as wild beasts; and the prayer is, that God would
Read Albert Barnes on Psalms 58 →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
O God, shatter their teeth in their mouths; O LORD, tear out the fangs of the lions.
Break their teeth, God, in their mouth. Break out the great teeth of the young lions, Yahweh.
O God, shatter their teeth in their mouths; O LORD, tear out the fangs of the lions.
O God, break the teeth in their mouths! Smash the jawbones of the lions, O Lord!
Tyndale line
Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD.
Break their teeth, O God, in their mouth: Break out the great teeth of the young lions, O Jehovah.
Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD.
Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD.
Breake their teeth, O God, in their mouthes: breake the iawes of the yong lions, O Lord.
Strictly literal
O God, break their teeth in their mouth; break out the great teeth of the young lions, O Jehovah.
O God, break their teeth in their mouth, The jaw-teeth of young lions break down, O Jehovah.
O God, break their teeth in their mouth, || Break down the jaw-teeth of young lions, O YHWH.
(58:7) O God, break out their teeth in their mouth: the jaw-teeth of the young lions tear thou out, O Lord.
Break their teeth in their mouths, God; break out the great teeth of the young lions, Yahweh.
From the Latin
Rise up thou to meet me, and behold: even thou, O Lord, the God of hosts, the God of Israel. Attend to visit all the nations: have no mercy on all them that work iniquity.
Simplified
God, break their teeth, and smash the jaws of these lions, Lord.
O God, let their teeth be broken in their mouths; let the great teeth of the young lions be pulled out, O Lord.
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 show some agreement in their wording, but the Septuagint's phrasing differs. The Hebrew text presents a direct command to God, while the Greek translation may reflect a different interpretive approach.
אֱֽלֹהִ֗ים הֲרָס־ שִׁנֵּ֥ימוֹ בְּפִ֑ימוֹ מַלְתְּע֥וֹת כְּ֝פִירִ֗ים נְתֹ֣ץ׀ יְהוָֽה׃
4 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 58:6
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.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
הָרַס (harac) is a Hebrew verb meaning to throw down, break, or tear down. It covers a range of actions including overthrowing, destroying, and breaking through. The entries indicate it can be used in various forms, such as Qal, Niphal, and Piel, each reflecting different nuances of the action.
הָרַס vb. throw down, break or tear down
Qal
throw down, tear down
break down, break away
break through
Niph. be thrown or torn down
Pi. overthrow, tear down
base
H2040 הָרַס throw down, break or tear down .. throw down, tear down
. break down, break away
. break through
. be thrown or torn down
. overthrow, tear down
2040 harac haw-ras'
a primitive root; to pull down or in pieces, break,
&Š destroy:--beat down, break (down, through), destroy,
overthrow, pluck down, pull down, ruin, throw down, X utterly.
הָרַס (ha.ras) — to overthrow.
1) to tear down, break down, overthrow, beat down, break, break through, destroy, pluck down, pull down, throw down, ruined, destroyer, utterly
1a) (Qal)
1a1) to throw down, tear down
1a2) to break through
1a3) to break down, break away
1b) (Niphal) to be torn down, be thrown down
1c) (Piel)
1c1) to overthrow, tear down
1c2) destroyer (participle)
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
The Hebrew word שֵׁן (shen) primarily means 'tooth' and can also refer to 'ivory.' It is derived from the root associated with sharpness, and it can figuratively denote a cliff or crag. The entries highlight various contexts, including its use in legal terms (lex talionis) and as a material in commerce.
שֵׁן n.f. tooth, ivory
base
H8127 שֵׁן tooth, ivory
8127 shen shane
from 8150; a tooth (as sharp); specifically (for 8143) ivory;
figuratively, a cliff:--crag, X forefront, ivory, X sharp,
tooth.
see HEBREW for 08150
see HEBREW for 08143
שֵׁן (shen) — tooth.
: tooth
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: ivory.
: ivory
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: crag.
: crag
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: prong.
: prong
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
HNcfdc/Sp3mp — Noun common feminine dual construct · suffixHNcfdc/Sp3mp
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc/Sp3mp — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
מְתַלְּעוֹת (m'tal'ot) refers to teeth, specifically great or back teeth. The entries highlight its plural form and connect it to a related term for a grinder or back tooth. There are no significant disagreements among the lexicons regarding its meaning.
מְתַלְּעוֹת n.f.pl. teeth
base
H4459 מְתַלְּעוֹת, מְתַלְּעָה
4459 malta`ah mal-taw-aw'
transp. for 4973; a grinder, i.e. back tooth:--great tooth.
see HEBREW for 04973
מַלְתָּעָה (mal.ta.ah) — tooth.
1) tooth, great tooth
1a) teeth, incisors
HNcfpc — Noun common · feminine plural constructHNcfpc
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 כְּפִיר (*kefir*) primarily means 'young lion,' while its plural form כְּפִירִים (*kefirim*) likely refers to 'villages.' The word is built from the root associated with 'covering,' suggesting a connection to both young lions and enclosed spaces. It appears in Nehemiah 6:2.
כְּפִיר n.m. young lion
base
כְּפִירִים Ne 6:2, prob. = foregoing [כְּפִירָה] (𝔊 al. n. appell. = villages).
done
H3715a כְּפִיר young lion H3715b כְּפִירִים prob. = כְּפִירָה
3715 kphiyr kef-eer'
from 3722; a village (as covered in by walls); also a young
lion (perhaps as covered with a mane):--(young) lion, village.
Compare 3723.
see HEBREW for 03722
see HEBREW for 03723
כְּפִיר (ke.phir) — lion.
young lion
כְּפִירִים (ke.phi.rim) — Hakkephirim.
village
Another name of o.no (אוֹנוֹ "Ono" H0207)
כְּפִירִים (ke.phi.rim) — villages.
village
HNcmpa — Noun common · masculine plural absoluteHNcmpa
Lions
The most powerful of all carnivorous animals. Although not now found in Palestine, they must have been in ancient times very numerous there. They had their lairs in the forests (Jer. 5:6; 12:8; Amos 3:4), in the caves of the mountains (Cant. 4:8; Nah. 2:12), and in the canebrakes on the banks of the Jordan (Jer. 49:19; 50:44; Zech. 11:3).
No fewer than at least six different words are used in the Old Testament for the lion. (1.) Gor (i.e., a “suckling”), the lion’s whelp (Gen. 49:9;
The Hebrew word נָתַץ (nathats) is a primitive root meaning to tear down or break down. It encompasses various forms, including pulling down, destroying, and overthrowing, with different grammatical aspects indicating active and passive forms. The entries describe its use in both literal and figurative contexts, but do not reference specific verses.
נָתַץ vb. pull down, break down
Qal
lit. pull down a structure
fig.
Niph. be pulled, broken, down
Pi. tear down (chiefly late)
Pu. be torn down
Hoph. be broken down, broken
base
H5422 נָתַץ pull down, break down
5422 nathats naw-thats'
a primitive root; to tear down:--beat down, break down
(out), cast down, destroy, overthrow, pull down, throw down.
נָתַץ (na.tats) — to tear.
1) to pull down, break down, cast down, throw down, beat down, destroy, overthrow, break out (teeth)
1a) (Qal)
1a1) to pull down
1a2) to break down, break off
1b) (Niphal) to be pulled or broken down
1c) (Piel) to tear down
1d) (Pual) to be torn down
1e) (Hophal) to be broken, be broken down
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
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)
HNpt — Noun properHNpt