Psalms 59:11 — Word Study
WLCאַל־ תַּהַרְגֵ֤ם׀ פֶּֽן־ יִשְׁכְּח֬וּ עַמִּ֗י הֲנִיעֵ֣מוֹ בְ֭חֵילְךָ וְהוֹרִידֵ֑מוֹ מָֽגִנֵּ֣נוּ אֲדֹנָֽי׃
BSAGodʼĕlôhîym kindnesschêçêd kindnesschêçêd to meetqâdam Godʼĕlôhîym Providerrâʼâh enemyshârar
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תַּהַרְגֵ֤ם׀ | you kill them | Verb qal jussive second person masculine singular, suffix |
| פֶּֽן־ | lest | Particle |
| יִשְׁכְּח֬וּ | they should forget | Verb, Qal, imperfect third person masculine plural |
| עַמִּ֗י | people my | Noun common masculine singular construct, suffix |
| הֲנִיעֵ֣מוֹ | make wander about them | Verb hiphil imperative second person masculine singular, suffix |
| בְ֭חֵילְךָ | by strength your | Preposition, noun common masculine singular construct, suffix |
| וְהוֹרִידֵ֑מוֹ | and bring down them | Conjunction, verb hiphil imperative second person masculine singular, suffix |
| מָֽגִנֵּ֣נוּ | O shield our | Noun common both singular construct, suffix |
| אֲדֹנָֽי׃ | O Lord | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not kill them, or my people will forget. Scatter them by Your power, and bring them down, O Lord, our shield. |
| KJV | Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield. |
| ASV | Slay them not, lest my people forget: Scatter them by thy power, and bring them down, O Lord our shield. |
| YLT | Slay them not, lest my people forget, Shake them by Thy strength, And bring them down, O Lord our shield. |
| WEB | Don’t kill them, or my people may forget. Scatter them by your power, and bring them down, Lord our shield. |
| BBE | Put them not to death, for so my people will keep the memory of them: let them be sent in all directions by your power; make them low, O Lord our saviour. |
The translations agree on the core plea for divine intervention, with slight variations in the rendering of the imperative verbs.
The structure emphasizes a main plea followed by purpose and additional requests, reflecting the urgency of the psalmist's prayer.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
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 59:11
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 Prayer for Deliverancegenerated
Psalms 59:11 is part of a larger prayer where the psalmist asks God to protect him and his people from their enemies. The psalmist expresses fear that if God destroys their foes, the memory of those enemies will fade from the minds of his people. This reflects a deep concern for collective memory and identity, as the psalmist desires that the deeds of God and the struggles against their enemies remain remembered.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 4:12–15 | When you till the ground, it will no longer yield its produce to you. You will be a fugitive and a wanderer on the earth.” |
| 2 | Judges 1:6–7 | As Adoni-bezek fled, they pursued him, seized him, and cut off his thumbs and big toes. |
| 3 | Ecclesiastes 9:5 | For the living know that they will die, but the dead know nothing. They have no further reward, because the memory of them is forgotten. |
| 4 | Ezekiel 12:15–16 | And they will know that I am the LORD, when I disperse them among the nations and scatter them throughout the countries. |
| 5 | Ezekiel 14:22–23 | Yet, behold, some survivors will be left in it—sons and daughters who will be brought out. They will come out to you, and when you see their conduct and actions, you will be comforted regarding the disaster I have brought upon Jerusalem—all that I have brought upon it. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — הֲנִיעֵ֣מוֹ, ha.ni.'E.movgenerated
The Hebrew word נוּעַ (nuwa`) means 'to shake' or 'to wander.' It implies movement, often in a chaotic or unstable manner. The parsing as a Hiphil imperative indicates a command directed at God, asking Him to cause the enemies to be scattered or made to wander.
This word is significant in the context of the psalm, as the psalmist seeks divine intervention to disrupt the plans of his enemies. The use of the imperative form suggests urgency and a deep reliance on God's power to act decisively.
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 is structured around a series of commands directed at God, with the finite verb תַּהַרְגֵ֤ם (ta.har.Gem) leading the plea. The commands follow a parallel structure, emphasizing the urgency of the psalmist's requests.
The word order reflects Hebrew poetic style, where the imperative verbs are placed prominently, highlighting the psalmist's reliance on God's intervention.
Septuagint Backgroundgenerated
The Septuagint translates הֲנִיעֵ֣מוֹ as προφθάσει, which carries the idea of hastening or coming before. This choice suggests an interpretation that emphasizes the need for swift action from God to scatter the enemies.
This translation indicates a slight widening of the original meaning, focusing not just on the act of scattering but also on the immediacy of the request.
In plain words — the whole versegenerated
Psalms 59:11 is a prayer where the psalmist asks God not to kill his enemies, fearing that his people will forget about them. He requests that God scatter them by His power and bring them down, showing reliance on God as their protector.
Frequently Asked Questionsgenerated
The psalmist is pleading for mercy towards his enemies, indicating that their destruction could lead to a loss of memory and identity for his people.
Scattering enemies symbolizes disruption of their plans and a demonstration of God's power, which is crucial for the psalmist's people to remember God's might.
The term 'our shield' refers to God's protective nature, emphasizing that He is a defender who safeguards His people from harm.
The verse shows a deep reliance on God for protection and intervention, indicating a personal and communal relationship where the psalmist seeks divine assistance.
Reflection Questionsgenerated
- In what ways do I rely on God's protection in my own life?
- How can I remember the struggles and victories of my faith community?
- What does it mean to me that God is referred to as my shield?
- How can I apply the psalmist's plea for mercy in my interactions with others?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss themes of divine protection and judgment. Their interpretations are included here to provide insight into historical understandings.
So likewise that conditional threat of the sword, “If you refuse and do not listen to me, the sword shall devour you,” has proved that the sword was Christ, for rebellion against whom they have perished.Early Church Fathers on Psalms 59 →
For this reason, even up to our day, though they see the boundaries (of their country), and go round about them, they stand afar off.Early Church Fathers on Psalms 59 →
"Scatter them abroad in Your virtue" [Psalms 59:11]. Now this thing has been done: throughout all nations there have been scattered abroad the Jews,Early Church Fathers on Psalms 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 59:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSlay thou not,.... Though they deserved to be slain, and the Lord seemed as if he was about to slay them, who was able to do it; he seemed to be whetting his glittering sword, and his hand to take
Read John Gill on Psalms 59 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySlay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield.
Read Robert Jamieson on Psalms 59 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSlay them not, to wit, suddenly, or at once. My people; my countrymen; or those over whom thou hast appointed me to be governor in due time. Forget their former danger, and thy glorious mercy in delivering them, and their own duty to thee for it. Hereby it most plainly appears that David, in these and the like imprecations against his enemies, was not moved thereunto by his private malice, or desire of revenge, but by the respect which he had to God’ s honour and the general good of his people. Scatter them, Heb. make them to wander. As they wandered about the city and country to do me mischief, , so let their punishment be agreeable to their sin; let them wander from place to place, to…
Read Matthew Poole on Psalms 59 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 59:11 Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield.Ver. 11. Slay them not, lest my people forget] Marcet sine adversario virtus, the natural heat decayeth if it have not wherewith to wrestle. Carthage was not to be destroyed, that Rome might not want an adversary. The saints have the relics of corruption left in them for exercise of their graces. "Slay them not," saith David; and the Chaldee addeth, statim, forthwith, or outright, but by degrees rather; "lest my people," my followers and fellow soldiers, forget their skill in arms or thy judgments on the enemies. Scatter them by thy power] That they may wander, as Cain did…
Read John Trapp on Psalms 59 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Slay them not, lest my people forget . . .—The Spartans refused to allow the destruction of a neighbouring city, which had often called forth their armies, saying, “Destroy not the whetstone of our young men.” Timon, in the play, is made to say— “Live loath’d and long You smiling smooth detested parasites,” that the ruin of Athens might be complete, if deferred. National feeling, too, has often insisted on extreme modes of punishment, partly from vindictive feeling, partly for deterrent purposes. Witness the sequel to the Indian mutiny. But where is the parallel to the feeling that seems uppermost in the Psalmist’s mind, viz., a wish for protracted retribution on the nations for the…
Read Charles John Ellicott on Psalms 59 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Slay them not, lest my people forget] I believe the Chaldee gives the true sense of this verse: "Do not slay them suddenly, lest my people should forget. Drive them from their habitations by thy power, and reduce them to poverty by the loss of their property." Preserve them long in a state of chastisement, that Israel may see thou hast undertaken for them: that thy hand is on the wicked for evil, and on them for good. The Canaanites were not suddenly destroyed; they were left to be pricks in the eyes and thorns in the sides of the Israelites. It is in a sense somewhat similar that the words are used here.
Read AdamClarke on Psalms 59 →CambridgeThe Cambridge Bible for Schools and Colleges11. Slay them not] Apparently inconsistent with Psalms 59:13; but burning indignation does not study logical consistency. What he desires is that they may not be destroyed outright by some signal catastrophe, but visibly punished as a living example, until at last their own wickedness proves their destruction. Cp. Exodus 9:15-16 (R.V.). Pharaoh might have been cut off at once, but was suffered to exist, till his obstinate resistance sealed his doom, and enhanced God’s sovereignty. The Fathers applied the words to the Jews in their dispersion, scattered but not consumed, an ever visible memorial of divine judgement. scatter them by thy power] Rather, make them wander to and fro by thine…
Read Cambridge on Psalms 59 →Albert Barnes1798–1870Barnes' Notes on the BibleSlay them not, lest my people forget - The meaning of this seems to be, Do not destroy them at once, lest, being removed out of the way, the people should forget what was done, or should lose the
Read Albert Barnes on Psalms 59 →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
Do not kill them, or my people will forget. Scatter them by Your power, and bring them down, O Lord, our shield.
Don’t kill them, or my people may forget. Scatter them by your power, and bring them down, Lord our shield.
Do not kill them, or my people will forget. Scatter them by Your power, and bring them down, O Lord, our shield.
Do not strike them dead suddenly, because then my people might forget the lesson. Use your power to make them homeless vagabonds and then bring them down, O Lord who shields us!
Tyndale line
Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield.
Slay them not, lest my people forget: Scatter them by thy power, and bring them down, O Lord our shield.
Slay them not, lest my people forget: scatter them by thy power, and bring them down, O Lord our shield.
Slay them not, lest my people forget: scatter them by thy power; and bring them down, O LORD our shield.
Slay them not, least my people forget it: but scatter them abroad by thy power, and put them downe, O Lord our shield,
Strictly literal
Slay them not, lest my people forget; by thy power make them wander, and bring them down, O Lord, our shield.
Slay them not, lest my people forget, Shake them by Thy strength, And bring them down, O Lord our shield.
Do not slay them, lest my people forget, || Shake them by Your strength, || And bring them down, O Lord our shield.
(59:12) Slay them not, that my people may not forget: drive them about by thy power; and bring them down, thou our shield, O Lord.
Do not kill them, or my people will forget. Scatter them by your power and make them fall, Lord our shield.
From the Latin
Who will bring me into the strong city? who will lead me into Edom?
Simplified
Don't kill them right away, otherwise my people will quickly forget what you have done. By your power make them stagger around and then fall down, Lord our protection.
Put them not to death, for so my people will keep the memory of them: let them be sent in all directions by your power; make them low, O Lord our saviour.
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 agreement in the overall structure and intent of the verse, though the Septuagint's wording differs in some respects. The core plea for divine intervention remains consistent across both texts.
אַל־ תַּהַרְגֵ֤ם׀ פֶּֽן־ יִשְׁכְּח֬וּ עַמִּ֗י הֲנִיעֵ֣מוֹ בְ֭חֵילְךָ וְהוֹרִידֵ֑מוֹ מָֽגִנֵּ֣נוּ אֲדֹנָֽי׃
7 of the 10 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 59:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
HVqj2ms/Sp3mp — Verb qal jussive second person masculine singular · suffixHVqj2ms/Sp3mp
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
HTc — ParticleHTc
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
נוּעַ (nuwa`) is a primitive root meaning to shake or waver, encompassing a wide range of actions such as quivering, trembling, and moving. It can describe both literal and figurative movements, including being tossed about or causing someone to wander. The entries highlight its various applications, but do not present significant disagreement among lexicons.
נוּעַ vb. quiver, wave, waver, tremble, totter
Qal
wave
totter, go tottering
Niph. be tossed about
Hiph.
toss about
shake, cause to totter
(shake), disturb
cause to wander
base
H5128 נוּעַ quiver, wave, waver, tremble, totter
5128 nuwa` noo'-ah
a primitive root; to waver, in a great variety of
applications, literally and figuratively (as
subjoined):--continually, fugitive, X make, to (go) up and
down, be gone away, (be) move(-able, -d), be promoted, reel,
remove, scatter, set, shake, sift, stagger, to and fro, be
vagabond, wag, (make) wander (up and down).
נוּעַ (nu.a) — to shake.
1) to quiver, totter, shake, reel, stagger, wander, move, sift, make move, wave, waver, tremble
1a) (Qal)
1a1) to wave, quiver, vibrate, swing, stagger, tremble, be unstable
1a2) to totter, go tottering
1a2a) vagabond (participle)
1b) (Niphal) to be tossed about or around
1c) (Hiphil)
1c1) to toss about
1c2) to shake, cause to totter
1c3) to shake, disturb
1c4) to cause to wander
HVhv2ms/Sp3mp — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp3mp
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
HC/Vhv2ms/Sp3mp — Conjunction · verb hiphil imperative second person masculine singular · suffixHC/Vhv2ms/Sp3mp
מָגֵן (magen) means 'shield' and can refer to both a small shield or buckler and a figurative protector. It can also denote the scaly hide of a crocodile. The word is feminine in plural form, מִגִּנָּה (mginnah), and is derived from a root meaning to cover or protect.
מָגֵן n.m. & f. shield
base
H4043 מָגֵן shield
4043 magen maw-gane'
also (in plural) feminine mginnah {meg-in-naw'}; from 1598; a
shield (i.e. the small one or buckler); figuratively, a
protector; also the scaly hide of the crocodile:--X armed,
buckler, defence, ruler, + scale, shield.
see HEBREW for 01598
מָגֵן (ma.gen) — shield.
shield, buckler
HNcbsc/Sp1mp — Noun common both singular construct · suffixHNcbsc/Sp1mp
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)
HNpt — 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.