Psalms 7:4 — Word Study
WLCאִם־ גָּ֭מַלְתִּי שֽׁוֹלְמִ֥י רָ֑ע וָאֲחַלְּצָ֖ה צוֹרְרִ֣י רֵיקָֽם׃
BSAifʼim
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| גָּ֭מַלְתִּי | I have repaid | Verb, Qal, perfect first person common singular |
| שֽׁוֹלְמִ֥י | [one who] is at peace with me | Verb qal participle (active) masculine singular common, suffix |
| רָ֑ע | evil | |
| וָאֲחַלְּצָ֖ה | and I have rescued ! | Verb piel sequential imperfect first person common singular, suffix |
| צוֹרְרִ֣י | opposer my | Verb qal participle (active) masculine singular common, suffix |
| רֵיקָֽם׃ | without cause | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | if I have rewarded my ally with evil, if I have plundered my foe without cause, |
| KJV | If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:) |
| ASV | If I have rewarded evil unto him that was at peace with me (Yea, I have delivered him that without cause was mine adversary); |
| YLT | If I have done my well-wisher evil, And draw mine adversary without cause, |
| WEB | if I have rewarded evil to him who was at peace with me (yes, I have plundered him who without cause was my adversary), |
| BBE | If I have given back evil to him who did evil to me, or have taken anything from him who was against me without cause; |
Where they part company is in their choice of words for 'evil' and 'without cause' — see How Translations Differ.
The verse is structured with conditional clauses that build the psalmist's argument for his innocence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֱלֹהִים
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 7:4
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 7:4 expresses the psalmist's appeal to God, questioning if he has wronged anyone. He emphasizes his innocence by stating he has not rewarded evil to his ally or plundered his foe without cause. This plea is part of a larger lament where the psalmist seeks divine intervention against his enemies, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 55:20 | My companion attacks his friends; he violates his covenant. |
| 2 | Psalm 109:5 | They repay me evil for good, and hatred for my love. |
| 3 | Genesis 44:4 | They had not gone far from the city when Joseph told his steward, “Pursue the men at once, and when you overtake them, ask, ‘Why have you repaid good with evil? |
| 4 | Proverbs 17:3 | A crucible for silver and a furnace for gold, but the LORD is the tester of hearts. |
| 5 | Jeremiah 18:20–21 | Should good be repaid with evil? Yet they have dug a pit for me. Remember how I stood before You to speak good on their behalf, to turn Your wrath from them. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — גָּ֭מַלְתִּי, Ga.mal.tigenerated
The verb גָּמַל (gamal) means to repay or recompense, often associated with treating someone well or poorly. In this context, it emphasizes the psalmist's claim of not having acted unjustly towards his ally.
The parsing as a perfect first person common singular indicates a completed action by the psalmist, reinforcing his assertion of innocence in his dealings with others.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses rewarded and plundered.
Sentence Structuregenerated
The verse contains multiple clauses, with the finite verb גָּ֭מַלְתִּי (I have repaid) governing the main action. The structure presents conditional phrases that establish the psalmist's claims.
The Hebrew word order emphasizes the conditions under which the psalmist asserts his innocence, with the clauses structured to build upon each other.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb גָּ֭מַלְתִּי is rendered as ἐποίησα (I have done), which broadens the meaning to include any action taken, not just repayment. This choice indicates a focus on the nature of the actions rather than their specific context.
The translation choices reflect a slight shift in emphasis, potentially suggesting a broader interpretation of the psalmist's claims.
In plain words — the whole versegenerated
Psalm 7:4 has the psalmist asking God if he has treated his ally unjustly or harmed his enemy without reason. He wants to affirm his innocence and calls upon God for justice.
Frequently Asked Questionsgenerated
The psalmist is questioning whether he has treated his friend unjustly, implying he has not acted with wrongdoing towards those who are at peace with him.
He is asserting that he has not wronged his enemy without cause, emphasizing his integrity and innocence in his actions.
This phrase highlights the psalmist's claim that any actions taken against his foes were justified, and he is seeking divine validation of his innocence.
This verse sets the stage for the psalmist's plea for justice, establishing his innocence before calling upon God to act against his enemies.
Reflection Questionsgenerated
- In what situations have I felt wronged, and how can I seek justice without compromising my integrity?
- How do I respond when I feel accused of wrongdoing, and what steps can I take to affirm my innocence?
- What does it mean to be at peace with others, and how can I foster those relationships?
- How can I ensure my actions towards others reflect fairness and justice?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 7:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf I have rewarded evil unto him that was at peace with me,.... That is, when Saul was at peace with him; when he lived at his court, and ate at his table his meaning is, that he did not conspire
Read John Gill on Psalms 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:) If I have rewarded evil unto him that was at peace with me.
Read Robert Jamieson on Psalms 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUnto him that was at peace with me, i.e. to Saul, when he was peaceable and friendly towards me; for David was charged with evil designs against Saul before Saul broke out into open enmity against him. Yea: this particle is here used by way of correction or opposition, as it is also . So far have I been from doing this, that I have done the contrary. I have delivered him, when it was in my power to destroy him, as 1Sa 24$ 1 Samuel 26$. Without cause; without any provocation on my part.
Read Matthew Poole on Psalms 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 7:4 If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:)Ver. 4. If I have rewarded evil, &c.] If I have broke the conditions of our reconciliation, or betrayed my trust. Yea, I have delivered him that, &c.] This was true Christianity, to overcome evil with good, Matthew 5:44, &c.; Romans 12:17, &c. O quam hoc non est omnium! O how few can skill of this! Elisha made the Syrians a feast who came to make him a grave. David spared Saul, and delivered him, not without the hazard of his own life. Bradford conducted Bourn from the pulpit at Paul’ s Cross (where he had cried up Popery at the coming in of Queen Mary) safe to…
Read John Trapp on Psalms 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Yea, I have—i.e., on the contrary, so far from returning evil for good, I have returned good for evil. With allusion, there can be little doubt, to the incidents referred to in the last Note. From metrical reasons, and also to avoid the abruptness of the change of construction, Ewald conjectures that two clauses have dropped out of the text, and restores as follows— “If I have rewarded evil unto him that dealt friendly with me (And cunning unto him that was at peace with me, Yea, if I have not rewarded his soul with good). And delivered him that without cause is my enemy.” Milton’s translation gives yet another colour to the passage— “If I have wrought Ill to him that meant me peace, Or…
Read Charles John Ellicott on Psalms 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Yea, I have delivered him] When, in the course of thy providence, thou didst put his life in my hand in the cave, I contented myself with cutting off his skirt, merely to show him the danger he had been in, and the spirit of the man whom he accused of designs against his life; and yet even for this my heart smote me, because it appeared to be an indignity offered to him who was the Lord's anointed. This fact, and my venturing my life frequently for his good and the safety of the state, sufficiently show the falsity of such accusations, and the innocence of my life.
Read AdamClarke on Psalms 7 →CambridgeThe Cambridge Bible for Schools and Colleges4. If I have rewarded evil &c.] If I have been guilty of unprovoked outrage, such, it is perhaps implied, as that of which Saul is guilty toward me (1 Samuel 24:17). This is probably right; but another possible rendering deserves mention: If I have requited him that rewarded me evil; i.e. taken revenge into my own hands. Cp. David’s solemn disclaimer of such conduct in 1 Samuel 24:12. Yea, I have delivered him that without cause is mine enemy] R.V., him that without cause was mine adversary, as in Psalms 7:6. See on Psalms 6:7. The clause is a parenthesis, asserting that his conduct had been the very opposite of that which was attributed to him. Far from committing unprovoked outrages, he…
Read Cambridge on Psalms 7 →Albert Barnes1798–1870Barnes' Notes on the BibleIf I have rewarded evil unto him that was at peace with me - If I have done evil; or if I have requited him that was friendly by some unjust and evil conduct.
Read Albert Barnes on Psalms 7 →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
if I have rewarded my ally with evil, if I have plundered my foe without cause,
if I have rewarded evil to him who was at peace with me (yes, I have plundered him who without cause was my adversary),
if I have rewarded my ally with evil, if I have plundered my foe without cause,
or have wronged my ally, or helped his lawless enemy,
Tyndale line
If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:)
If I have rewarded evil unto him that was at peace with me (Yea, I have delivered him that without cause was mine adversary);
If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause was mine adversary:)
If I have rewarded evil to him that was at peace with me; (yes, I have delivered him that without cause is my enemy:)
If I haue rewarded euill vnto him that had peace with mee, (yea I haue deliuered him that vexed me without cause)
Strictly literal
If I have rewarded evil to him that was at peace with me; (indeed I have freed him that without cause oppressed me;)
If I have done my well-wisher evil, And draw mine adversary without cause,
If I have done my well-wisher evil, || And draw my adversary without cause,
(7:5) If I have recompensed him that was at peace with me with evil; If I have taken aught from my assailants without cause:
if I have done evil to him who was at peace with me, or senselessly harmed my enemy without cause, then hear my words.
From the Latin
O Lord my God, if I have done this thing, if there be iniquity in my hands:
Simplified
If I have paid back a friend with evil, if I have robbed my enemy for no reason,
If I have given back evil to him who did evil to me, or have taken anything from him who was against me without cause;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with six out of seven words matched. The differences in word order and articles in the Septuagint reflect its unique translation style rather than a substantive variation in meaning.
אִם־ גָּ֭מַלְתִּי שֽׁוֹלְמִ֥י רָ֑ע וָאֲחַלְּצָ֖ה צוֹרְרִ֣י רֵיקָֽם׃
6 of the 7 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 7:4
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
גָּמַל (gamal) is a Hebrew root meaning to deal fully or adequately with someone, which includes concepts like recompensing or rewarding. It also specifically refers to weaning a child and can denote the ripening of fruit, particularly almonds. The entries consistently highlight these meanings without significant disagreement.
גָּמַל vb. 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
Qal
deal out to, do to
deal bountifully with
recompense, repay, requite
wean a child (complete his nursing)
trans. ripen, bear ripe (almonds)
Niph. be weaned
base
H1580 גָּמַל 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
1580 gamal gaw-mal'
a primitive root; to treat a person (well or ill), i.e.
benefit or requite; by implication (of toil), to ripen, i.e.
(specifically) to wean:--bestow on, deal bountifully, do
(good), recompense, requite, reward, ripen, + serve, mean,
yield.
גָּמַל (ga.mal) — to wean.
1) to deal fully with, recompense
1a) (Qal)
1a1) to deal out to, do to
1a2) to deal bountifully with
1a3) to recompense, repay, requite
2) (Qal) to wean a child (Niphal) to be weaned
3) (Qal) to ripen, bear ripe (almonds)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
HVqrmsc/Sp1bs — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp1bs
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
HAamsa — HAamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
חָלַץ (chalats) is a Hebrew verb that encompasses a range of meanings related to drawing out or withdrawing, as well as rescuing or delivering. It can also imply equipping for war or strengthening. The entries indicate that it can be used in various forms, including to arm oneself or to be delivered. There is no significant disagreement among the lexicons regarding its meanings.
חָלַץ vb. draw off or out, withdraw
Qal
draw, draw off
intrans. withdraw
Niph. be delivered
Pi.
pull out, tear out
rescue, deliver
base
[חָלַץ] vb. equip for war
Qal only Pt. pass.—equipped
as adj.
as subst. sg. coll.
Niph. be or go equipped
Hiph. will brace up, invigorate, thy bones
base
H2502a חָלַץ draw off or out, withdraw .. draw, draw off
. intrans. withdraw
. be delivered
. . pull out, tear out
. rescue, deliver
H2502b חָלַץ equip for war .only Pt. pass.—equipped . as adj.
. as subst. sq. coll.
. be or go equipped
. will brace up, invigorate, thy bones
2502 chalats khaw-lats'
a primitive root; to pull off; hence (intensively) to strip,
(reflex.) to depart; by implication, to deliver, equip (for
fight); present, strengthen:--arm (self), (go, ready) armed (X
man, soldier), deliver, draw out, make fat, loose, (ready)
prepared, put off, take away, withdraw self.
חָלַץ (cha.lats) — to rescue.
1) to draw off or out, withdraw
1a) (Qal)
1a1) to draw, draw off
1a2) to withdraw
1b) (Niphal)
1b1) to be delivered
1b2) to be saved
1c) (Piel)
1c1) to pull out, tear out
1c2) to rescue, deliver, set free
1c3) to take away, plunder
חָלַץ (cha.lats) — to arm.
1) to equip (for war), arm for war, rescue, be rescued
1a) (Qal) equipped (participle)
1b) (Niphal)
1b1) to be equipped
1b2) to go equipped
1b3) to be armed
1c) (Hiphil)
1c1) to make strong, brace up
1c2) to invigorate
Hc/Vpw1cs/Sh — Verb piel sequential imperfect first person common singular · suffixHc/Vpw1cs/Sh
The Hebrew word צָרַר (tsarar) is built from a primitive root meaning to bind or confine. It covers a range of meanings including to besiege, cause distress, and show hostility. The word can also denote making a rival-wife. Notably, it appears in Leviticus 18:18.
צוּר vb. confine, bind, besiege
base
צָרַר vb. bind, tie up, be restricted, narrow, scant, cramped
trans.
Qal bind or tie up
Pu. tied up (mended by tying)
intrans.
Qal be scant, cramped, in straits
Hiph. make narrow for, press hard upon, cause distress to
base
[צָרַר] vb. denom. Hiph. suffer distress
base
צָרַר vb. shew hostility toward, vex
base
[צָרַר] vb. denom. make a rival-wife;—Qal Lv 18:18
ref
H6887a צוּר confine, bind, besiege H6887b צָרַר bind, tie up, be restricted, narrow, scant, cramped H6887c צָרַר vb. denom. Hiph. suffer distress H6887d צָרַר shew hostility toward, vex H6887e צָרַר vb. denom. make a rival-wife
6887 tsarar tsaw-rar'
a primitive root; to cramp, literally or figuratively,
transitive or intransitive (as follows):--adversary, (be in)
afflict(-ion), beseige, bind (up), (be in, bring) distress,
enemy, narrower, oppress, pangs, shut up, be in a strait
(trouble), vex.
צָרַר (tsa.rar) — to confine.
to confine, besiege
Another spelling of tsur (צוּר "to confine" H6696A)
צָרַר (tsa.rar) — to constrain.
1) to bind, be narrow, be in distress, make narrow, cause distress, besiege, be straitened, be bound
1a) (Qal)
1a1) to bind, tie up, shut up
1a2) to be scant, be cramped, be in straits
1b) (Pual) to be bound, be tied up
1c) (Hiphil)
1c1) to make narrow for, cause distress to, press hard upon
צָרַר (tsa.rar) — to distress.
to suffer distress
צָרַר (tsa.rar) — to vex.
to show hostility toward, vex
צָרַר (tsa.rar) — to rival.
to make a rival-wife
HVqrmsc/Sp1bs — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp1bs
רֵיקָם (reyqam) means 'emptily' or 'vainly,' indicating a state of being empty or without effect. It can refer to actions done in vain or without cause. The word is built from a root that conveys emptiness and ineffectiveness, and it appears in contexts where something is done without result.
רֵיקָם adv. emptily, vainly
in empty condition, empty = with empty hands
in vain, without effect
base
H7387 רֵיקָם emptily, vainly . in empty condition, empty = with empty hands
. in vain, without effect
7387 reyqam ray-kawm'
from 7386; emptily; figuratively (objective) ineffectually,
(subjective) undeservedly:--without cause, empty, in vain,
void.
see HEBREW for 07386
רֵיקָם (re.qam) — emptily.
1) vainly, emptily
1a) in empty condition, empty, emptily
1b) in vain, without effect, vainly
HD — AdverbHD
kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Ex 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Da 2:12 for kol-qebhel denah, and in 2Ch 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Mt 19:5; Mr 10:7); dia touto, Joh 12:27; Ro 1:26; 13:6; 15:9…
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