Psalms 78:61 — Word Study
WLCוַיִּתֵּ֣ן לַשְּׁבִ֣י עֻזּ֑וֹ וְֽתִפְאַרְתּ֥וֹ בְיַד־ צָֽר׃
BSAHe deliverednâthan▸ His strengthʻôz [power, might] to captivityshᵉbîy [exile, bondage] and His splendortiphʼârâh [beauty, glory] to the handyâd [control, authority] of the adversarytsar [enemy, oppressor]
| Greek | English | Parsing |
|---|---|---|
| וַיִּתֵּ֣ן | and he gave | Verb, Qal, sequential imperfect third person masculine singular |
| לַשְּׁבִ֣י | to captivity | Preposition, noun common masculine singular absolute |
| עֻזּ֑וֹ | strength his | Noun common masculine singular construct, suffix |
| וְֽתִפְאַרְתּ֥וֹ | and splendor his | Conjunction, noun common feminine singular construct, suffix |
| בְיַד־ | in [the] hand of | Preposition, noun common both singular construct |
| צָֽר׃ | [the] opponent | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He delivered His strength to captivity, and His splendor to the hand of the adversary. |
| KJV | And delivered his strength into captivity, and his glory into the enemy’s hand. |
| ASV | And delivered his strength into captivity, And his glory into the adversary’s hand. |
| YLT | And He giveth His strength to captivity, And His beauty into the hand of an adversary, |
| WEB | and delivered his strength into captivity, his glory into the adversary’s hand. |
| BBE | And he let his strength be taken prisoner, and gave his glory into the hands of his hater. |
Where they part company is in the rendering of עֻזּ֑וֹ — see How Translations Differ.
The verse consists of two main clauses, each detailing what God delivered and to whom, emphasizing the act of giving.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 78:61
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 Actions in Israel's Historygenerated
Psalm 78:61 reflects on a time when God allowed His strength to be captured and His glory to be placed in the hands of adversaries. This moment illustrates a significant turning point in Israel's history, where God's protective presence seemed to wane. The verses surrounding this highlight a series of events where God's people faced consequences for their actions, demonstrating the seriousness of their relationship with Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 132:8 | Arise, O LORD, to Your resting place, You and the ark of Your strength. |
| 2 | Judges 18:30 | The Danites set up idols for themselves, and Jonathan son of Gershom, the son of Moses, and his sons were priests for the tribe of Dan until the day of the captivity of the land. |
| 3 | 1 Samuel 5:1–2 | After the Philistines had captured the ark of God, they took it from Ebenezer to Ashdod, |
| 4 | 2 Chronicles 6:41 | Now therefore, arise, O LORD God, and enter Your resting place, You and the ark of Your might. May Your priests, O LORD God, be clothed with salvation, and may Your godly ones rejoice in goodness. |
| 5 | Psalm 24:7 | Lift up your heads, O gates! Be lifted up, O ancient doors, that the King of Glory may enter! |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נָתַן, vai.yi.Tengenerated
The verb נָתַן (natan) means 'to give' and is used here to convey the act of delivering something significant. It is a Qal verb in the sequential imperfect form, indicating an action that is ongoing or has been completed in the past. This word captures the essence of God relinquishing His power, which has profound implications for understanding His relationship with Israel.
In this context, the giving of strength and splendor implies a transfer of divine might into the hands of those who oppose Him. The use of this verb emphasizes the gravity of the situation, as it reflects God's decision to allow His attributes to be subject to the control of adversaries.
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 this verse is built around the finite verb יִּתֵּ֣ן (he gave), which serves as the focal point. It governs two noun phrases: עֻזּ֑וֹ (his strength) and תִפְאַרְתּ֥וֹ (his splendor), both of which are linked to prepositional phrases indicating their destination.
The word order emphasizes the act of giving first, followed by what is given and to whom it is given, highlighting the significance of God's actions in a moment of turmoil.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb נָתַן is rendered as παρέδωκεν (paredōken), which also means 'to give' but carries a connotation of handing over or entrusting. This choice emphasizes the act of surrendering control.
The Greek translation reflects a similar understanding of the text, though it may imply a more active role of God in the act of delivering His strength and splendor to adversaries.
In plain words — the whole versegenerated
Psalm 78:61 tells us that God gave His strength and glory into the hands of His enemies. This reflects a time when Israel faced the consequences of their actions, showing how God's power was allowed to be captured by those who opposed Him.
Frequently Asked Questionsgenerated
It indicates a moment when God allowed His power and protection over Israel to be taken away, resulting in their vulnerability to their enemies.
This reflects a significant consequence of Israel's actions, where their disobedience led to God withdrawing His glory and allowing their enemies to prevail.
This verse encapsulates a turning point in Israel's relationship with God, where their failure to uphold their covenant led to dire consequences, including defeat and exile.
It serves as a reminder of the importance of faithfulness to God, as well as the consequences that can arise when one turns away from Him.
Reflection Questionsgenerated
- In what ways have I seen God's strength in my life, and how can I ensure I remain faithful to Him?
- What does it mean for me to recognize God's splendor in my daily life?
- How can I respond when I feel that God’s protection is withdrawn due to my actions?
- What steps can I take to strengthen my relationship with God to avoid the fate described in this verse?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 78:61 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd delivered his strength into captivity,.... That is, the ark, called his strength, and the ark of his strength, Psalms 105:4, because it was a token of his strength, and by means of which he
Read John Gill on Psalms 78 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet they tempted and provoked the most high God, and kept not his testimonies: -Israel's unfaithfulness in the time of the Judges caused God to forsake the tabernacle of Shiloh, and brought down other sore judgments. Verse 56.
Read Robert Jamieson on Psalms 78 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis strength, to wit, the ark, called God’ s strength, , and the ark of his strength, , because it was the sign and pledge of his strength or power put forth on his people’ s behalf. His glory; so the ark is called, as being the monument and seat of God’ s glorious presence, and an instrument of his glorious works. The enemy; namely, the Philistines; of which see 1Sa 4.
Read Matthew Poole on Psalms 78 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 78:61 And delivered his strength into captivity, and his glory into the enemy’ s hand. Ver. 61. And delivered his strength … his glory, &c.] i.e. His ark, which is elsewhere called the strength of God, 1 Chronicles 16:11 2 Chronicles 6:41, and the glory of God, Psalms 26:8; Psalms 63:3, because out of it he was wont to declare his power and glory, and to make himself visible after a sort.
Read John Trapp on Psalms 78 →CambridgeThe Cambridge Bible for Schools and Colleges61. his strength … his glory] The Ark, the symbol and seat of His majesty (1 Samuel 4:21 f.; Psalms 132:8), was suffered to fall into the hands of the Philistines (1 Samuel 4:11 ff.). the enemy’s hand] The adversary’s hand. (R.V.)
Read Cambridge on Psalms 78 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd delivered his strength into captivity - That is, the ark, considered as the symbol of his power.
Read Albert Barnes on Psalms 78 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible61. His strength—The ark of the covenant, the most holy emblem of God’s power, holiness, and presence with his people. An obvious reference to the capture of the ark by the Philistines. 1 Samuel 4
Read Daniel Denison Whedon on Psalms 78 →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
He delivered His strength to captivity, and His splendor to the hand of the adversary.
and delivered his strength into captivity, his glory into the adversary’s hand.
He delivered His strength to captivity, and His splendor to the hand of the adversary.
He allowed the symbol of his strong presence to be captured; he gave the symbol of his splendor into the hand of the enemy.
Tyndale line
And delivered his strength into captivity, and his glory into the enemy’s hand.
And delivered his strength into captivity, And his glory into the adversary’s hand.
And delivered his strength into captivity, and his glory into the adversary’s hand.
And delivered his strength into captivity, and his glory into the enemy's hand.
And deliuered his power into captiuitie, and his beautie into the enemies hand.
Strictly literal
And gave his strength into captivity, and his glory into the hand of the oppressor;
And He giveth His strength to captivity, And His beauty into the hand of an adversary,
And He gives His strength to captivity, || And His beauty into the hand of an adversary,
And he gave up his strength unto captivity, and his glory into the adversary's hand.
He allowed his strength to be captured and gave his glory into the enemy's hand.
Simplified
He surrendered the Ark of his power, allowing it to be captured; handing it over into enemy hands.
And he let his strength be taken prisoner, and gave his glory into the hands of his hater.
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 for this verse, with five out of the six words matching. This suggests a consistent understanding of the text across these traditions, although the Septuagint's word order differs.
וַיִּתֵּ֣ן לַשְּׁבִ֣י עֻזּ֑וֹ וְֽתִפְאַרְתּ֥וֹ בְיַד־ צָֽר׃
5 of the 6 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 78:61
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.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שְׁבִי (shbiy) refers to captivity or captives, encompassing both the state of being captured and the individuals who are captured. It is derived from the root that conveys the idea of being exiled or taken away. The term can be used to describe both abstract and concrete forms of captivity, including prisoners and booty.
שְׁבִי n.m. captivity, captives (coll.)
base
[שָׁבִי adj. vel n.m. whence] שְׁבִיָּה n.f. captive
base
H7628a שְׁבִי captivity, captives (coll.) H7628b שָׁבִי adj. vel n. m. whence שְׁבִיָּה n. f. captive
7628 shbiy sheb-ee'
from 7618; exiled; captured; as noun, exile (abstractly or
concretely and collectively); by extension,
booty:--captive(-ity), prisoners, X take away, that was
taken.
see HEBREW for 07618
שְׁבִי (she.vi) — captivity.
1) captivity, captives
1a) (state of) captivity
1b) (act of) capture
1c) captives
שָׁבִי (sh.vi) — captive.
captive
Prep | N-cs — Preposition · noun common masculine singular absoluteHRd/Ncmsa
kap-tiv'-i-ti (galah, galuth, shebhuth, shibhyah; metoikesia):
I. OF THE NORTHERN KINGDOM (THE WORK OF ASSYRIA)
1. Western Campaigns of Shalmaneser II, 860-825 BC
2. Of Rimmon-nirari III, 810-781 BC
3. Of Tiglath-pileser III, 745-727 BC
4. Of Shalmaneser IV, 727-722 BC--Siege of Samaria
5. Samaria Captured by Sargon, 722 BC
6. Depopulation and Repopulation of Samaria
7. The Ten Tribes in Captivity
II. OF JUDAH (THE WORK OF THE CHALDAEAN POWER)
Southern Kingdom and House of David
1. Break-up of Assyria
2. Downfall of Nineveh, 606 BC
3. Pharaoh Necoh's Revolt
4. Defeat at Carchemish, 604 BC
5. The New Babylonian Empire under Nebuchadrezzar, 604-562 BC
The Mission of Jeremiah, 626-580 BC
6. Revolt and Punishment of Jehoiakim, 608-597 BC
7. Siege and Surrender of Jerusalem under Jehoiachin, 597 BC
8. First Deportation, 597 BC
The Baskets of Figs
9. The Ministry of Ezekiel, 592-570 BC
Captivity
(1.) Of Israel. The kingdom of the ten tribes was successively invaded by several Assyrian kings. Pul (q.v.) imposed a tribute on Menahem of a thousand talents of silver (2 Kings 15:19, 20; 1 Chr. 5:26) (B.C. 762), and Tiglath-pileser, in the days of Pekah (B.C. 738), carried away the trans-Jordanic tribes and the inhabitants of Galilee into Assyria (2 Kings 15:29; Isa. 9:1). Subsequently Shalmaneser invaded Israel and laid siege to Samaria, the capital of the kingdom. During the siege he died, and was succeeded by Sargon, who took the city, and transported the great mass of the people into Assyria (B.C. 721), placing them in Halah and in Habor, and in the cities…
God often punished the sins of the Jews be captivities or servitudes, according to his threatenings, De 28:1-68. Their first captivity, however, from which Moses delivered them, should be considered rather as a permission of Providence, than as a punishment for sin. There were six subjugations of the twelve tribes during the period of the judges. But the most remarkable captivities, or rather expatriations of the Hebrews, were whose of Israel and Judah under the regal government. Israel was first carried away in part about B. C. 740, by Tiglath-pileser, 2Ki 15:29. The tribes east of the Jordan, with parts of Zebulun and Naphtali, Isa 9:1, were the first sufferers. Twenty years later, Shalmanezer carried away the remainder,
→ Of the Israelites foretold Le 26:33; De 28:36
→ Of the ten tribes 2Ki 17:6,23,24; 18:9-12
→ Of Judah in Babylon, prophecy of Isa 39:6; Jer 13:19; 20:4; 25:2-11; 32:28
→ Fulfilled 2Ki 24:11-16; 25; 2Ch 36; Jer 52:28-30
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
תִּפְאָרָה (tiph'arah) refers to beauty and glory, encompassing both physical and abstract qualities. It can denote the beauty of garments and jewels, the glory associated with rank or God, and even the honor of Israel. The term is built from the root meaning 'ornament' and covers a range of meanings related to splendor and majesty.
תִּפְאָרָה n.f. beauty, glory
base
H8597 תִּפְאָרָה beauty, glory
8597 tiph'arah tif-aw-raw'
or tiphereth {tif-eh'-reth}; from 6286; ornament (abstractly
or concretely, literally or figuratively):--beauty(- iful),
bravery, comely, fair, glory(-ious), hono; ornament
(abstractly or concretely, literally or
figuratively):--beauty(-iful), bravery, comely, fair,
glory(-ious), honour, majesty.
see HEBREW for 06286
תִּפְאָרָה (tiph.a.rah) — beauty.
1) beauty, splendour, glory
1a) beauty, finery (of garments, jewels)
1b) glory
1b1) of rank, renown
1b2) as attribute of God
1c) honour (or nation Israel)
1d) glorying, boasting (of individual)
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
N-ms — Noun common · masculine singular absoluteHNcmsa