Psalms 75:10 — Word Study
WLCוְכָל־ קַרְנֵ֣י רְשָׁעִ֣ים אֲגַדֵּ֑עַ תְּ֝רוֹמַ֗מְנָה קַֽרְנ֥וֹת צַדִּֽיק׃
BSAIʼănîy [emphatically, as the supreme Judge] to tellnâgad foreverʻôwlâm to singzâmar Godʼĕlôhîym JacobYaʻăqôb
| Greek | English | Parsing |
|---|---|---|
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| קַרְנֵ֣י | [the] horns of | Noun common, feminine dual construct |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| אֲגַדֵּ֑עַ | I will cut off | Verb, Piel, imperfect first person common singular |
| תְּ֝רוֹמַ֗מְנָה | they will be lifted up | Verb, Pual, imperfect third person feminine plural |
| קַֽרְנ֥וֹת | [the] horns of | Noun common, feminine plural construct |
| צַדִּֽיק׃ | [the] righteous |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “All the horns of the wicked I will cut off, but the horns of the righteous will be exalted.” |
| KJV | All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted. |
| ASV | All the horns of the wicked also will I cut off; But the horns of the righteous shall be lifted up. |
| YLT | And all horns of the wicked I cut off, Exalted are the horns of the righteous! |
| WEB | I will cut off all the horns of the wicked, but the horns of the righteous shall be lifted up. |
| BBE | By him will all the horns of the sinners be cut off; but the horns of the upright will be lifted up. |
Where they part company is תְּ֝רוֹמַ֗מְנָה — see How Translations Differ.
The sentence is structured with a main clause followed by a contrasting main clause, highlighting the differences in fate between the wicked and the righteous.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעוֹלָם
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 75:10
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 — God's Judgment and Exaltationgenerated
Psalm 75:10 reflects on God's role as the ultimate judge who will cut off the power of the wicked while raising up the righteous. This verse emphasizes the contrast between the fate of the unrighteous and the righteous, illustrating God's justice and authority over all creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 101:8 | Every morning I will remove all the wicked of the land, that I may cut off every evildoer from the city of the LORD. |
| 2 | Jeremiah 48:25 | The horn of Moab has been cut off, and his arm is broken,” declares the LORD. |
| 3 | Zechariah 1:20–21 | Then the LORD showed me four craftsmen. |
| 4 | Psalm 89:17 | For You are the glory of their strength, and by Your favor our horn is exalted. |
| 5 | Psalm 92:10 | But You have exalted my horn like that of a wild ox; with fine oil I have been anointed. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֲגַדֵּ֑עַ, 'a.ga.De.a'generated
The verb גָּדַע (gada`) means to cut off or down, suggesting a decisive action taken by God against those who oppose Him. The Piel form indicates an intensive action, emphasizing the strength and certainty of God's judgment.
In this context, the psalmist uses this verb to convey the idea of God actively removing the horns, or power, of the wicked, illustrating His authority in dealing with evil.
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 finite verbs אֲגַדֵּ֑עַ (I will cut off) and תְּ֝רוֹמַ֗מְנָה (they will be lifted up) govern the two main clauses of the verse. The first clause focuses on the action against the wicked, while the second emphasizes the uplifting of the righteous.
The structure clearly contrasts the fate of the wicked and the righteous, with the verbs positioned prominently to highlight God's decisive actions.
Septuagint Backgroundgenerated
In the Septuagint, the word אֲגַדֵּ֑עַ is rendered as ἀγαλλιάσομαι (I will rejoice), which introduces a different nuance, suggesting a celebratory aspect to God's judgment rather than a mere act of cutting off.
This choice indicates a broader interpretation of the text, emphasizing the joy in God's justice rather than focusing solely on the act of destruction.
In plain words — the whole versegenerated
Psalm 75:10 states that God will cut off the horns of the wicked, symbolizing their power and influence, while the horns of the righteous will be lifted up, indicating their exaltation and favor with God.
Frequently Asked Questionsgenerated
It signifies God's judgment and removal of power from those who oppose Him.
The horns of the righteous symbolize their strength and honor that God will elevate.
This verse shows God as a just judge who actively intervenes in the affairs of humanity.
It teaches us about the consequences of moral choices and the ultimate triumph of good over evil.
Reflection Questionsgenerated
- In what ways have I seen God act against wickedness in my own life or community?
- How can I seek to live righteously so that I may be lifted up by God?
- What does it mean to me personally that God is a just judge?
- How can I encourage others to turn away from wickedness and towards righteousness?
The early church on this verse — how the Fathers read it
Augustine of Hippo quotes this verse to illustrate God's justice, noting the contrast between the humbled and the exalted.
"And all the horns of sinners I will break, and there shall be exalted the horns of the Just" [Psalms 75:10]. This is, the one He humbles, the other He exalts.Early Church Fathers on Psalms 75 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 75:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll the horns of the wicked also will I cut off,.... Therefore let them not lift up the horn on high: "horns" denote the power and authority of wicked men, their kingdoms and states; both Rome Pagan
Read John Gill on Psalms 75 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I will declare for ever; I will sing praises to the God of Jacob. -The people resolve to praise forever the God of Jacob, for the anticipated cutting off of the wicked, and exaltation of the righteous. Verse 9.
Read Robert Jamieson on Psalms 75 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe horns of the wicked; their honour and power, which they made an instrument of mischief to oppress good men. A metaphor from horned and mischievous beasts. I will cut off, when I shall be advanced to the throne, and have power and authority to do what now I can only desire and pray for. The horns of the righteous shall be exalted; good men shall be encouraged and promoted, and intrusted with the management of all public affairs, which will be a great blessing to all my people.
Read Matthew Poole on Psalms 75 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 75:10 All the horns of the wicked also will I cut off; [but] the horns of the righteous shall be exalted.Ver. 10. All the horns of the wicked also will I cut off] By promising the due administration of vindictive and remunerative justice, he seeks to insinuate into the people’ s affections, who, after Isbosheth’ s death, came in to make him king. But the horns of the righteous shall be exalted] Dignity shall wait upon desert, which shall cause it again to be waited upon by respect. Thus it should be in the courts of all princes. In Cyrus’ s court, though a man should seek or choose blindfold, he could not miss of a good man, saith Xenophon (Cyropaed. l. 8).
Read John Trapp on Psalms 75 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Will I cut.—The Divine speaker again abruptly takes up the word in this verse. (For the abruptness, comp. Isaiah 48:15.) The “cutting off of the horns” recalls Zechariah 1:18 seq.; Lamentations 2:3.
Read Charles John Ellicott on Psalms 75 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. All the horns of the wicked] All their power and influence, will I cut off; and will exalt and extend the power of the righteous. The psalmist is said to do these things, because he is as the mouth of God to denounce them. All was punctually fulfilled: the wicked - the Babylonians, were all cut off; the righteous - the Jews, called so from the holy covenant, which required righteousness, were delivered and exalted. ANALYSIS OF THE SEVENTY-FIFTH PSALM Bishop Nicholson supposes that David was the author of this Psalm; and that he composed it on his inauguration or entrance upon the kingdom; and by it he gives us an example of a good king. There are three chief parts in this Psalm: -…
Read AdamClarke on Psalms 75 →
CambridgeThe Cambridge Bible for Schools and Colleges10. will I cut off] If the poet is the speaker, he speaks in the name of Israel, confident that in God’s strength they will be able to complete the humiliation of their proud foes. Cp. Micah 4:13. But the speaker may be God, answering the vow of praise with a fresh promise. Cp. Psalms 46:10. For the figure cp. Zechariah 1:18 ff. shall be exalted] Shall be lifted up (R.V.). Cp. 1 Samuel 2:10. ‘The righteous one’ is Israel, righteous by contrast with the wicked Assyrians. Cp. Habakkuk 1:13.
Read Cambridge on Psalms 75 →
Albert Barnes1798–1870Barnes' Notes on the BibleAll the horns of the wicked ... - See the notes at Psalms 75:4. The meaning is, I will destroy all their power.
Read Albert Barnes on Psalms 75 →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
“All the horns of the wicked I will cut off, but the horns of the righteous will be exalted.”
I will cut off all the horns of the wicked, but the horns of the righteous shall be lifted up.
“All the horns of the wicked I will cut off, but the horns of the righteous will be exalted.”
God says, “I will bring down all the power of the wicked; the godly will be victorious.”
Tyndale line
All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted.
All the horns of the wicked also will I cut off; But the horns of the righteous shall be lifted up.
All the horns of the wicked also will I cut off; but the horns of the righteous shall be lifted up.
All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted.
All the hornes of the wicked also will I breake: but the hornes of the righteous shalbe exalted.
Strictly literal
And all the horns of the wicked will I cut off; [but] the horns of the righteous shall be exalted.
And all horns of the wicked I cut off, Exalted are the horns of the righteous!
And I cut off all horns of the wicked, || The horns of the righteous are exalted!
(75:11) And all the horns of the wicked will I hew off; but the horns of the righteous shall be exalted.
He says, “I will cut off all the horns of the wicked, but the horns of the righteous will be raised up.”
From the Latin
When God arose in judgment, to save all the meek of the earth.
Simplified
For God says, “I will break the power of the wicked; but I will give my support to those who do what is good.”
By him will all the horns of the sinners be cut off; but the horns of the upright will be lifted up.
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 agree on the wording of Psalm 75:10, with all seven words matched in the Hebrew and Greek texts.
וְכָל־ קַרְנֵ֣י רְשָׁעִ֣ים אֲגַדֵּ֑עַ תְּ֝רוֹמַ֗מְנָה קַֽרְנ֥וֹת צַדִּֽיק׃
7 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 75:10
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word קֶ֫רֶן (*qeren*) primarily means 'horn,' which can refer to a ram's horn, a musical instrument, or horn-like projections on an altar. It also has figurative meanings related to strength and can denote a flask or rays of light. The term קַרְנַ֫יִם (*qarnaim*) refers to a location conquered by Israel, likely in Bashan.
קֶ֫רֶן 75 n.f. horn
of ram
used as oil-flask
as wind instr.
(from curved shape of tusks)
fig. of pers., symbol of strength
of altar, horn-like projections at corners
hill (so in Ar., peak, isolated hill)
rays at his side(s) he had (of lightning-flashes in theoph.)
base
קַרְנַ֫יִם n.pr.loc. conquered by Isr.; prob. in Bashan
base
H7161a קֶ֫רֶן horn . . of ram
. used as oil-flask
. as wind instr.
. (from curved shape of tusks)
. fig. of pers., symbol of strength
. of altar, horn-like projections at corners
. hill (so in Ar., peak, isolated hill)
. rays at his side(s) he had (of lightning-flashes in theoph.)
H7161b קַרְנַ֫יִם conquered by Isr.; prob. in Bashan
7161 qeren keh'-ren
from 7160; a horn (as projecting); by implication, a flask,
cornet; by resembl. an elephant's tooth (i.e. ivory), a corner
(of the altar), a peak (of a mountain), a ray (of light);
figuratively, power:--X hill, horn.
see HEBREW for 07160
קֶ֫רֶן (qe.ren) — horn.
1) horn
1a) horn
1b) of strength (fig)
1c) flask (container for oil)
1d) horn (as musical instrument)
1e) horn (of horn-like projections on the altar)
1f) of rays of light
1g) hill
Aramaic equivalent: qe.ren (קֶ֫רֶן "horn" H7162)
קַרְנַ֫יִם (qar.na.im) — Karnaim.
(BDB) Karnaim, a place conquered by Israel probably in Bashan
Another name of ash.te.rot qar.na.yim (עַשְׁתְּרֹת קַרְנַיִם "Ashteroth-karnaim" H6255)
HNcfdc — Noun common · feminine dual constructHNcfdc
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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
גָּדַע (gada`) is a Hebrew verb meaning to cut down or hew off. It encompasses various forms of cutting, including chopping and felling trees, and can imply destruction. The word appears in different grammatical forms, such as Qal (to hew), Niphal (to be hewn off), and Piel (to cut off).
גָּדַע vb. hew, hew down or off
Qal hew, cut in two
Niph. be hewn off
Pi. hew off, down, in two
Pu. hew down
base
H1438 גָּדַע hew, hew down or off
1438 gada` gaw-dah'
a primitive root; to fell a tree; generally, to destroy
anything:--cut (asunder, in sunder, down, off), hew down.
גָּדַע (ga.da) — to cut down/off.
1) to cut, hew, chop, cut down, hew down, hew off, cut off, cut in two, shave off
1a) (Qal) to hew, chop in two
1b) (Niphal) to be chopped off, be hewn off
1c) (Piel) to cut off or down in two, hew off or down in two
1d) (Pual) to chop down, hew down
HVpi1cs — Verb · Piel · imperfect first person common singularHVpi1cs
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
HVPi3fp — Verb · Pual · imperfect third person feminine pluralHVPi3fp
The Hebrew word קֶ֫רֶן (*qeren*) primarily means 'horn,' which can refer to a ram's horn, a musical instrument, or horn-like projections on an altar. It also has figurative meanings related to strength and can denote a flask or rays of light. The term קַרְנַ֫יִם (*qarnaim*) refers to a location conquered by Israel, likely in Bashan.
קֶ֫רֶן 75 n.f. horn
of ram
used as oil-flask
as wind instr.
(from curved shape of tusks)
fig. of pers., symbol of strength
of altar, horn-like projections at corners
hill (so in Ar., peak, isolated hill)
rays at his side(s) he had (of lightning-flashes in theoph.)
base
קַרְנַ֫יִם n.pr.loc. conquered by Isr.; prob. in Bashan
base
H7161a קֶ֫רֶן horn . . of ram
. used as oil-flask
. as wind instr.
. (from curved shape of tusks)
. fig. of pers., symbol of strength
. of altar, horn-like projections at corners
. hill (so in Ar., peak, isolated hill)
. rays at his side(s) he had (of lightning-flashes in theoph.)
H7161b קַרְנַ֫יִם conquered by Isr.; prob. in Bashan
7161 qeren keh'-ren
from 7160; a horn (as projecting); by implication, a flask,
cornet; by resembl. an elephant's tooth (i.e. ivory), a corner
(of the altar), a peak (of a mountain), a ray (of light);
figuratively, power:--X hill, horn.
see HEBREW for 07160
קֶ֫רֶן (qe.ren) — horn.
1) horn
1a) horn
1b) of strength (fig)
1c) flask (container for oil)
1d) horn (as musical instrument)
1e) horn (of horn-like projections on the altar)
1f) of rays of light
1g) hill
Aramaic equivalent: qe.ren (קֶ֫רֶן "horn" H7162)
קַרְנַ֫יִם (qar.na.im) — Karnaim.
(BDB) Karnaim, a place conquered by Israel probably in Bashan
Another name of ash.te.rot qar.na.yim (עַשְׁתְּרֹת קַרְנַיִם "Ashteroth-karnaim" H6255)
HNcfpc — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
HAamsa — HAamsa
