Psalms 69:26 — Word Study
WLCכִּֽי־ אַתָּ֣ה אֲשֶׁר־ הִכִּ֣יתָ רָדָ֑פוּ וְאֶל־ מַכְא֖וֹב חֲלָלֶ֣יךָ יְסַפֵּֽרוּ׃
BSAto behâyâh encampmentṭîyrâh be desolateshâmêm tentʼôhel notʼal to behâyâh to dwellyâshab
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| אַתָּ֣ה | you | Pronoun |
| אֲשֶׁר־ | [those] whom | Particle |
| הִכִּ֣יתָ | you struck | Verb, Hiphil, perfect second person masculine singular |
| רָדָ֑פוּ | they have harassed | Verb, Qal, perfect third person common plural |
| וְאֶל־ | and concerning | Conjunction, preposition |
| מַכְא֖וֹב | [the] pain of | Noun common, masculine singular construct |
| חֲלָלֶ֣יךָ | fatally wounded [ones] your | Suffix |
| יְסַפֵּֽרוּ׃ | they have recounted | Verb, Piel, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For they persecute the one You struck and recount the pain of those You wounded. |
| KJV | For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded. |
| ASV | For they persecute him whom thou hast smitten; And they tell of the sorrow of those whom thou hast wounded. |
| YLT | For they have pursued him Thou hast smitten, And recount of the pain of Thy pierced ones. |
| WEB | For they persecute him whom you have wounded. They tell of the sorrow of those whom you have hurt. |
| BBE | Because they are cruel to him against whom your hand is turned; they make bitter the grief of him who is wounded by you. |
Where they part company is in the translation of מַכְא֖וֹב — see How Translations Differ.
The verse has a main clause followed by a subordinate clause that expands on the actions of the oppressors.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנְשָׁמָה
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 69:26
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 Lament for the Afflictedgenerated
Psalms 69:26 expresses the psalmist's deep sorrow over the persecution of a person struck by God. This verse is part of a larger lament that seeks justice for the afflicted and highlights the pain experienced by those who have been wounded. The psalmist calls on God to take note of the actions of the oppressors and the suffering of the innocent, reflecting a common theme in the Psalms of seeking divine intervention in times of distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 109:16 | For he never thought to show kindness, but pursued the poor and needy and brokenhearted, even to their death. |
| 2 | 2 Chronicles 28:9 | But a prophet of the LORD named Oded was there, and he went out to meet the army that returned to Samaria. “Look,” he said to them, “because of His wrath against Judah, the LORD, the God of your fathers, has delivered them into your hand. But you have slaughtered them in a rage that reaches up to heaven. |
| 3 | Job 19:21–22 | Have pity on me, my friends, have pity, for the hand of God has struck me. |
| 4 | Zechariah 1:15 | but I am fiercely angry with the nations that are at ease. For I was a little angry, but they have added to the calamity. ’ |
| 5 | 1 Thessalonians 2:15 | who killed both the Lord Jesus and their own prophets, and drove us out as well. They are displeasing to God and hostile to all men, |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מַכְא֖וֹב, makh.'ovgenerated
The noun מַכְא֖וֹב (makh'ov) refers to pain or sorrow and encompasses both physical and emotional anguish. It suggests a depth of suffering that resonates with the experiences of those who have been harmed. The parsing as a masculine singular construct indicates that it refers specifically to the pain of the individuals mentioned in the verse.
In this context, the psalmist emphasizes the emotional and physical toll of persecution, making it clear that the pain is not just a personal affliction but also a communal suffering that calls for recognition and response.
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 structure of the verse revolves around three finite verbs: הִכִּ֣יתָ (you struck), רָדָ֑פוּ (they have harassed), and יְסַפֵּֽרוּ (they have recounted). Each verb carries its own subject, with the first verb indicating the action of God, while the latter two describe the actions of the persecutors.
The Hebrew word order emphasizes the actions taken against the afflicted one, highlighting the psalmist's focus on the injustice faced by those who have been struck and wounded.
Septuagint Backgroundgenerated
The Septuagint translates מַכְא֖וֹב as μὴ, indicating a shift in focus from the pain itself to the negation of it, which may suggest a deeper theological interpretation of suffering and its absence.
This choice reflects a broader interpretive lens through which the translators viewed the text, emphasizing the desire for relief from pain rather than merely recounting its existence.
In plain words — the whole versegenerated
Psalms 69:26 speaks of the persecution faced by someone whom God has struck. The verse highlights the pain experienced by those who have been wounded and the actions of those who recount this suffering. It is a call for recognition of injustice and a plea for divine intervention.
Frequently Asked Questionsgenerated
This phrase indicates that the afflicted person is suffering not only from physical wounds but also from the hostility of others, highlighting the injustice faced by those who are already in pain.
Recounting the pain emphasizes the need for acknowledgment of suffering, suggesting that the experiences of the wounded should not be forgotten or overlooked.
The term 'wounded' in this context reflects both physical injury and emotional distress, underscoring the depth of suffering that the psalmist seeks to address.
This verse fits within the broader theme of lament found in the Psalms, where the psalmist often calls for justice and divine intervention in the face of suffering and persecution.
Reflection Questionsgenerated
- How can I recognize and respond to the suffering of those around me, as the psalmist does?
- In what ways can I advocate for justice for those who are persecuted or in pain?
- How does understanding the pain of others help me grow in empathy and compassion?
- What role does prayer play in addressing the injustices faced by the afflicted?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, interpreting it in the context of divine justice and the consequences of persecution.
"Let the habitation of them become forsaken" [Acts 1:20] [Psalms 69:26]. This is now evident.Early Church Fathers on Psalms 69 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 69:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor they persecute [him] whom thou hast smitten,.... Meaning the Messiah, who was not only smitten and scourged by men, but was stricken and smitten of God; according to his determinate counsel and
Read John Gill on Psalms 69 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.
Read Robert Jamieson on Psalms 69 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSmitten; which is an act of barbarous cruelty and inhuman malice. They talk; reproaching them with and insulting and triumphing in their calamities.
Read Matthew Poole on Psalms 69 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 69:26 For they persecute [him] whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.Ver. 26. For they persecute him whom thou hast smitten] Christ was "stricken, smitten of God, and afflicted," Isaiah 53:4. Him they persecuted to the death, and abused, when he was at the greatest under, with bitter taunts and Satanical sarcasms; so the pagans and Papists dealt by the dying martyrs; and so profane persons and malicious miscreants do still by God’ s poor afflicted; falling as cursed curs upon the dog that is worried; and as when a deer is shot the rest of the herd push him out of their company: so here. Now, if it could be said of Mithridates, that he…
Read John Trapp on Psalms 69 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) They talk . . .—Better, and respecting the pain of thy pierced ones, they talk. (For the construction of this verb talk, see Psalms 2:7.) We naturally think of Isa 53:4, and of the Cross.
Read Charles John Ellicott on Psalms 69 →CambridgeThe Cambridge Bible for Schools and Colleges26. For they persecute &c.] They had no commission to aggravate the sufferings of one who was already smitten with the rod of chastisement by God Himself. We think of Job and his friends (Job 19:21-22), and of the Suffering Servant of Jehovah (Isaiah 53:4). Cp. Isaiah 47:6. they talk to the grief] R.V., they tell of the sorrow, or as marg., the pain. The LXX and Syr. represent a reading which suits the parallelism better: “they add to the sorrow.” him whom thou hast smitten] The plural of the next line suggests the rendering those whom &c., which the Heb. admits: but the A.V. follows the Ancient Versions in giving the singular. those whom thou hast wounded] Cp. Psalms 109:22, “my heart is…
Read Cambridge on Psalms 69 →Albert Barnes1798–1870Barnes' Notes on the BibleFor they persecute him whom thou hast smitten - That is, instead of pitying one who is afflicted of God, or showing compassion for him, they “add” to his sorrows by their own persecutions.
Read Albert Barnes on Psalms 69 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. They persecute… whom thou hast smitten—Such is their cruelty to man and their impiety to God. David acknowledges the hand of God in his affliction; but this does not justify the excessive cruelty of his enemies.
Read Daniel Denison Whedon on Psalms 69 →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
For they persecute the one You struck and recount the pain of those You wounded.
For they persecute him whom you have wounded. They tell of the sorrow of those whom you have hurt.
For they persecute the one You struck and recount the pain of those You wounded.
For they harass the one whom you discipline; they spread the news about the suffering of those whom you punish.
Tyndale line
For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.
For they persecute him whom thou hast smitten; And they tell of the sorrow of those whom thou hast wounded.
For they persecute him whom thou hast smitten; and they tell of the sorrow of those whom thou hast wounded,
For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.
For they persecute him, whome thou hast smitten: and they adde vnto the sorrowe of them, whome thou hast wounded.
Strictly literal
For they persecute him whom thou hast smitten, and they talk for the sorrow of those whom thou hast wounded.
For they have pursued him Thou hast smitten, And recount of the pain of Thy pierced ones.
For they have pursued him [whom] You have struck, || And recount of the pain of Your pierced ones.
(69:27) For whom thou hast smitten they persecute; and of the pain of those whom thou but wounded do they converse.
For they persecuted the one you struck down. They repeated the account of the pain of those you have wounded.
Simplified
For they persecute those you have punished, and make it even more painful for those you have disciplined.
Because they are cruel to him against whom your hand is turned; they make bitter the grief of him who is wounded by you.
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 share a significant amount of content, with five of the nine words matching. However, the Septuagint's rendering diverges in word order and articles, suggesting a different interpretive approach rather than a direct translation.
כִּֽי־ אַתָּ֣ה אֲשֶׁר־ הִכִּ֣יתָ רָדָ֑פוּ וְאֶל־ מַכְא֖וֹב חֲלָלֶ֣יךָ יְסַפֵּֽרוּ׃
5 of the 9 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 69:26
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
HVhp2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
רָדַף (radaph) is a Hebrew verb meaning to pursue, chase, or persecute. It conveys the idea of running after something, often with hostile intent, and can also figuratively refer to following time or securing something. The word has various forms, including Qal, Niphal, Piel, Pual, and Hiphil, each indicating different nuances of pursuit or being pursued.
רָדַף 141 vb. pursue, chase, persecute
Qal 128
pursue
lit. put to flight, chase
lit., the pursuers
chase, hunt
pursue
fig. persecute, harass
pursue, dog
fig. follow after, aim to secure
Niph. upon the neck (i.e. closely) we are pursued
Pi. pursue ardently
Pu. it shall be chased away like chaff of the mountains
Hiph. usu. they chased him
base
H7291 רָדַף pursue, chase, persecute
7291 radaph raw-daf'
a primitive root; to run after (usually with hostile intent;
figuratively (of time) gone by):--chase, put to flight,
follow (after, on), hunt, (be under) persecute(-ion, -or),
pursue(-r).
רָדַף (ra.daph) — to pursue.
1) to be behind, follow after, pursue, persecute, run after
1a) (Qal)
1a1) to pursue, put to flight, chase, dog, attend closely upon
1a2) to persecute, harass (fig)
1a3) to follow after, aim to secure (fig)
1a4) to run after (a bribe) (fig)
1b) (Niphal)
1b1) to be pursued
1b2) one pursued (participle)
1c) (Piel) to pursue ardently, aim eagerly to secure, pursue
1d) (Pual) to be pursued, be chased away
1e) (Hiphil) to pursue, chase
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HC/R — Conjunction · prepositionHC/R
kon-surn'-ing:
The Revised Version (British and American) makes frequent changes, such as "for," "as for," "from," "about," for "concerning"; "concerning" instead of "for," "of," "over," "in," "against," etc. Some of the other changes are, "unto that which is good" for "concerning" (Ro 16:19), "concerning" instead of "because of" (Jer 23:9), for "the miracle of" (Mr 6:52); for "with" (Mr 10:41), for "of the Lord" (Ac 18:25), "concerning Jesus" (diferent text), "by way of disparagement" (2Co 11:21), instead of "concerning reproach"; "Why askest thou me concerning…
The Hebrew word מַכְאוֹב (mak'ob) means pain, encompassing both physical and mental anguish. It is derived from a root meaning to be in distress. The term appears in contexts of grief and sorrow, notably referenced in Isaiah 53:3.
מַכְאוֹב n.m. pain
base
H4341 מַכְאוֹב pain
4341 mak'ob mak-obe'
sometimes makcowb {mak-obe'}; also (feminine Isaiah 53:3)
makfobah {mak-o-baw'}; from 3510; anguish or (figuratively)
affliction:--grief, pain, sorrow.
see HEBREW for 03510
מַכְאוֹב (makh.ov) — pain.
1) pain, sorrow
1a) pain (physical)
1b) pain (mental)
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
חָלָל (chalal) primarily means 'pierced' or 'slain,' often in a context of fatal wounding. It can also refer to something that is 'profaned' or 'defiled.' The word is built from the root associated with piercing and carries both literal and figurative meanings related to death and pollution.
חָלָל 90 n.m. pierced
pierced, fatally wounded
slain
base
חָלָל adj. profaned
base
H2491a חָלָל pierced H2491b חָלָל profaned
2491 chalal khaw-lawl'
from 2490; pierced (especially to death); figuratively,
polluted:--kill, profane, slain (man), X slew, (deadly)
wounded.
see HEBREW for 02490
חָלָל (cha.lal) — slain: killed.
: killed
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
Also means: cha.lal (חָלָל ": wounded" H2491H)
חָלָל (cha.lal) — profaned.
adj
1) (CLBL) profaned
1a) defiled, profaned (by divorce)
חָלָל (cha.lal) — slain: wounded.
: wounded
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
HAampc/Sp2ms — SuffixHAampc/Sp2ms
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
HVpi3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp