Psalms 8:2 — Word Study
WLCמִפִּ֤י עֽוֹלְלִ֨ים׀ וְֽיֹנְקִים֮ יִסַּ֪דְתָּ֫ עֹ֥ז לְמַ֥עַן צוֹרְרֶ֑יךָ לְהַשְׁבִּ֥ית א֝וֹיֵ֗ב וּמִתְנַקֵּֽם׃
BSAThe LordYᵉhôvâh lordʼâdôwn what?mâh greatʼaddîyr nameshêm allkôl landʼerets whichʼăsher to givenâthan splendorhôwd uponʻal heavenshâmayim
| Greek | English | Parsing |
|---|---|---|
| מִפִּ֤י | from [the] mouth of | Preposition, noun common masculine singular construct |
| עֽוֹלְלִ֨ים׀ | children | Noun common, masculine plural absolute |
| וְֽיֹנְקִים֮ | and suckling-children | Conjunction, noun common masculine plural absolute |
| יִסַּ֪דְתָּ֫ | you have established | Verb, Piel, perfect second person masculine singular |
| עֹ֥ז | strength | Noun common, masculine singular absolute |
| לְמַ֥עַן | on account of | Particle |
| צוֹרְרֶ֑יךָ | opposers your | Verb qal participle (active) masculine plural common, suffix |
| לְהַשְׁבִּ֥ית | to put an end to | Preposition, verb hiphil infinitive construct common |
| א֝וֹיֵ֗ב | an enemy | Verb, Qal, participle (active) masculine singular |
| וּמִתְנַקֵּֽם׃ | and an avenger | Conjunction, verb hithpael participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | From the mouths of children and infants You have ordained praise on account of Your adversaries, to silence the enemy and avenger. |
| KJV | Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. |
| ASV | Out of the mouth of babes and sucklings hast thou established strength, Because of thine adversaries, That thou mightest still the enemy and the avenger. |
| YLT | From the mouths of infants and sucklings Thou hast founded strength, Because of Thine adversaries, To still an enemy and a self-avenger. |
| WEB | From the lips of babes and infants you have established strength, because of your adversaries, that you might silence the enemy and the avenger. |
| BBE | You have made clear your strength even out of the mouths of babies at the breast, because of those who are against you; so that you may put to shame the cruel and violent man. |
Where they part company is יִסַּדְתָּ — see How Translations Differ.
The sentence is structured around a main clause with additional phrases providing context and purpose, clearly delineating the source of praise and its intended effect.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשֵׁם
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 8:2
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 — The Majesty of Godgenerated
Psalm 8:2 reflects on the profound way God has ordained praise from the most vulnerable members of society, children and infants. This praise serves a purpose: to silence those who oppose Him. The psalmist marvels at how God's glory is revealed through the simplest of voices, contrasting the might of God with the frailty of humanity, as seen in the preceding verses that celebrate His creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 11:25 | At that time Jesus declared, “I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children. |
| 2 | Matthew 21:16 | “Do you hear what these children are saying?” they asked. “Yes,” Jesus answered. “Have you never read: ‘From the mouths of children and infants You have ordained praise’ ?” |
| 3 | Luke 10:21 | At that time Jesus rejoiced in the Holy Spirit and declared, “I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was well-pleasing in Your sight. |
| 4 | 1 Corinthians 1:27 | But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. |
| 5 | Psalm 84:5–7 | Blessed are those whose strength is in You, whose hearts are set on pilgrimage. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — יִסַּדְתָּ, yi.Sad.tagenerated
The verb יִסַּדְתָּ (*yi.Sad.ta*) is a perfect form in the Piel stem, indicating a completed action where God has established or founded something. In this context, it refers specifically to the act of establishing praise from children and infants, highlighting God's authority and intention behind this choice.
The use of the Piel stem suggests a deliberate and active role in the establishment, emphasizing that this praise is not accidental but a purposeful act by God to counter His 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 main verb is יִסַּדְתָּ, you have established, which governs the entire clause. It is followed by the noun עֹ֥ז, strength, serving as the object of the verb, and a series of prepositional phrases that elaborate on the purpose of this establishment.
The structure emphasizes God's action in founding praise and the intended effect of silencing His enemies, showcasing a clear cause-and-effect relationship in the syntax.
Septuagint Backgroundgenerated
In the Septuagint, the word used to translate יִסַּדְתָּ is ὄνομά (*onoma*), which means 'name' or 'reputation.' This choice shifts the focus slightly from the act of establishing to the recognition of God's name and authority, suggesting a broader interpretation of how praise is linked to God's identity.
This translation choice may imply that the praise from children and infants serves to uphold and proclaim God's name against His adversaries.
In plain words — the whole versegenerated
Psalm 8:2 tells us that God has chosen to receive praise from children and infants. This praise is meant to silence those who oppose Him, showing that even the weakest can proclaim His strength and authority.
Frequently Asked Questionsgenerated
It signifies that God values the simple and innocent expressions of worship, using them to demonstrate His power against adversaries.
Infants represent vulnerability and humility, emphasizing that God's strength is made perfect in weakness.
The praise from children serves as a counter to God's enemies, illustrating that true strength comes from unexpected sources.
Silencing the enemy indicates that God's authority and the praise of His people can overcome opposition.
Reflection Questionsgenerated
- How can I recognize and appreciate the simple acts of worship in my life?
- In what ways can I allow the voices of the vulnerable to be heard in my community?
- How does understanding God's use of the weak to silence the strong change my perspective on strength?
- What role does praise play in my relationship with God and in facing challenges?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing how it illustrates God's worthiness of praise from all, including the simplest among us.
"Out of the mouth of babes and sucklings You have made perfect praise, because of Your enemies" [Psalms 8:2].Early Church Fathers on Psalms 8 →
The meaning is this: you are worthy of praise not only from those who are perfect who know you fully, but you are proclaimed with the mouths of beginners in the faith and little children.… The psalmist professes that even infants proclaim…Early Church Fathers on Psalms 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 8:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOut of the mouths of babes and sucklings,.... Not literally such, though the Jewish writers (e) generally so understand it; as do some Christian interpreters, who explain it of the wonderful
Read John Gill on Psalms 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOut of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.
Read Robert Jamieson on Psalms 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBabes and sucklings; either, 1. Properly such; for there is much of God’ s glory seen in infants, in their conception and strange progress from small and contemptible beginnings, in their preservation and nourishment in the dark cell of the womb, in their bringing forth and bringing up, in providing breasts and milk for them, and keeping them from innumerable dangers, from which they are utterly unable to keep themselves. But this, though it sets forth God’ s praise, yet how it stills the enemy and avenger seems not clear. Or rather, 2. Metaphorically so called, babes not so much in age and years, as in disposition and condition; weak, and foolish, and contemptible, and harmless persons…
Read Matthew Poole on Psalms 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 8:2 Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.Ver. 2. Out of the mouth of babes and sucklings] For whom God hath filled two bottles of milk against they come into the world; and in whose birth sustenance, and wonderful protection (for Puerilitas est periculorum pelagus), but especially in their holy and religious education, much of God’ s providence, power, and goodness is clearly seen and set forth to the conviction of the vilest atheists. So that, besides the earth and the heavens, we have very infants preachers of God’ s praises, and more effectual orators than ever were…
Read John Trapp on Psalms 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Babes and sucklings.—Better, young children and sucklings. A regular phrase to describe children from one to three years old (1 Samuel 15:3; 1 Samuel 22:19). The yonek, or suckling, denotes an earlier stage of the nursing period (which, with Hebrew mothers, sometimes extended over three years, 2Ma 7:27, and on Talmudic authority could not be less than two years) than the ôlel, which is applied to children able to play about on the streets (Jeremiah 9:21; Lamentations 4:4). (See Dr. Ginsburg on Eastern Manners and Customs: Bible Educator, i. 29.) Ordained strength . . .—At the first glance, the LXX. translation, as quoted in Matthew 21:16 (see Note, New Testament Commentary), “Thou hast…
Read Charles John Ellicott on Psalms 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Out of the mouth of babes and sucklings] We have seen how our Lord applied this passage to the Jewish children, who, seeing his miracles, cried out in the temple, "Hosanna to the Son of David!" Matthew 21:16. And we have seen how the enemy and the avenger-the chief priests and the scribes-were offended because of these things; and as the Psalm wholly concerns Jesus Christ, it is most probable that in this act of the Jewish children the prophecy had its primary fulfilment; and was left to the Jews as a witness and a sign of the Messiah, which they should have acknowledged when our Lord directed their attention to it. There is also a very obvious sense in which the mouths of babes…
Read AdamClarke on Psalms 8 →CambridgeThe Cambridge Bible for Schools and Colleges2. Render: Out of the mouth of children and sucklings hast thou founded strength, Because of thine adversaries, To quell the enemy and the avenger. Instead of founded strength, we might render, founded a stronghold, established a defence: but the more general sense is preferable. The LXX gives a free version, ‘Thou hast perfected praise,’ and in this form the words are quoted in Matthew 21:16. The general sense is plain. Jehovah has ordained that even the feeblest representatives of humanity should be His champions to confound and silence those who oppose His kingdom and deny His goodness and providential government. The mystery of man, of a being made in the image of God to know God, is…
Read Cambridge on Psalms 8 →Albert Barnes1798–1870Barnes' Notes on the BibleOut of the mouth - This passage is quoted by the Saviour in Matthew 21:16, to vindicate the conduct of the children in the temple crying, “Hosanna to the Son of David,” against the objections of the
Read Albert Barnes on Psalms 8 →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
From the mouths of children and infants You have ordained praise on account of Your adversaries, to silence the enemy and avenger.
From the lips of babes and infants you have established strength, because of your adversaries, that you might silence the enemy and the avenger.
From the mouths of children and infants You have ordained praise on account of Your adversaries, to silence the enemy and avenger.
From the mouths of children and nursing babies you have ordained praise on account of your adversaries, so that you might put an end to the vindictive enemy.
Tyndale line
Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.
Out of the mouth of babes and sucklings hast thou established strength, Because of thine adversaries, That thou mightest still the enemy and the avenger.
Out of the mouth of babes and sucklings hast thou established strength, because of thine adversaries, that thou mightest still the enemy and the avenger.
Out of the mouth of babes and sucklings hast thou ordained strength because of thy enemies, that thou mightest still the enemy and the avenger.
Out of the mouth of babes and suckelings hast thou ordeined strength, because of thine enemies, that thou mightest still the enemie and the auenger.
Strictly literal
Out of the mouth of babes and sucklings hast thou established praise because of thine adversaries, to still the enemy and the avenger.
From the mouths of infants and sucklings Thou hast founded strength, Because of Thine adversaries, To still an enemy and a self-avenger.
From the mouths of infants and sucklings || You have founded strength, || Because of Your adversaries, || To still an enemy and a self-avenger.
(8:3) Out of the mouth of babes and sucklings hast thou founded [thy] might, because of thy opponents, that thou mightest bring to silence the enemy and him that seeketh vengeance.
Out of the mouth of babies and infants you have established praise because of your enemies, so that you might silence both the enemy and the avenger.
From the Latin
O Lord our Lord, how admirable is thy name in the whole earth! For thy magnificence is elevated above the heavens.
Simplified
and is sung by the voices of children and infants. Your strength counters your opponents, silencing the enemy and the avenger.
You have made clear your strength even out of the mouths of babies at the breast, because of those who are against you; so that you may put to shame the cruel and violent man.
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 nine of the ten words matching. The differences in word order and specific terms reflect the translators' interpretive choices rather than significant textual variations.
מִפִּ֤י עֽוֹלְלִ֨ים׀ וְֽיֹנְקִים֮ יִסַּ֪דְתָּ֫ עֹ֥ז לְמַ֥עַן צוֹרְרֶ֑יךָ לְהַשְׁבִּ֥ית א֝וֹיֵ֗ב וּמִתְנַקֵּֽם׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 8:2
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 פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
עוֹלֵל (owlel) refers to a child or infant, emphasizing youth and vulnerability. It is derived from a root meaning to suckle, indicating a very young child or babe. The term is consistently used across lexicons to denote a young child, with no significant disagreement among sources.
עוֹלֵל, עוֹלָל n.m. child
base
H5768 עוֹלֵל, עוֹלָל child
5768 `owlel o-lale'
or lolal {o-lawl'}; from 5763; a suckling:--babe, (young)
child, infant, little one.
see HEBREW for 05763
עוֹלֵל (o.lel) — infant.
child, boy
HNcmpa — Noun common · masculine plural absoluteHNcmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
יָנַק (yanaq) means to suck or suckle, particularly in the context of an infant nursing at its mother's breast. It can also refer to the act of giving milk or nursing, with related forms indicating a nursing mother or suckling child. The entries consistently emphasize the nurturing aspect of this word.
[יָנַק] vb. suck
Qal suck, of infant at mother's breast
Hiph. give suck to, nurse
base
H3243 יָנַק suck .suck, of infant at mother's breast
. give suck to, nurse
3243 yanaq yaw-nak'
a primitive root; to suck; causatively, to give milk:--milch,
nurse(-ing mother), (give, make to) suck(-ing child, -ling).
יָנַק (ya.naq) — to suckle.
1) to suckle, nurse, suck
1a) (Qal)
1a1) to suck
1a2) suckling, babe (subst)
1b) (Hiphil)
1b1) to give suck to, nurse
1b2) nursing, nursing woman, nurse (participle)
HC/Ncmpa — Conjunction · noun common masculine plural absoluteHC/Ncmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
יָסַד (yacad) means to establish or found, with nuances of fixing and laying a foundation. It can refer to both literal and figurative settings, such as appointing or consulting. The verb appears in various forms, including Qal (to found), Niphal (to be founded), and Piel (to establish). The entries do not indicate any significant disagreement among lexicons.
יָסַד vb. establish, found, fix
Qal found, establish
Niph.
fix or seat themselves close together, sit in conclave
be founded
Pi.
found
establish
Pu. be founded, be laid, of a foundation
Hoph. be founded
base
H3245 יָסַד establish, found, fix
3245 yacad yaw-sad'
a primitive root; to set (literally or figuratively);
intensively, to found; reflexively, to sit down together, i.e.
settle, consult:--appoint, take counsel, establish, (lay the,
lay for a) found(-ation), instruct, lay, ordain, set, X sure.
יָסַד (ya.sad) — to found.
1) to found, fix, establish, lay foundation
1a) (Qal) to found, establish, begin
1b) (Niphal)
1b1) to fix or seat themselves close together, sit in conclave
1b2) to be founded
1c) (Piel)
1c1) to found
1c2) to establish, appoint, ordain
1d) (Pual) to be founded, be laid
1e) (Hophal) to be founded
HVpp2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
HTc — ParticleHTc
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 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
HVqrmpc/Sp2ms — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp2ms
שָׁבַת (shabath) is a Hebrew verb meaning to cease or rest, often in the context of stopping work. It can also imply causing something to cease or fail, and is associated with observing the Sabbath. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, covering a range of meanings from simple cessation to destruction.
שָׁבַת 71 vb. cease, desist, rest
Qal 27
cease
desist from labour, rest
Niph. cease
Hiph.
40 cause to cease, put an end to
= exterminate, destroy
cause to desist from
remove
cause to fail, let be lacking
base
[שָׁבַת] vb. denom. keep, observe (sabbath)
base
H7673a שָׁבַת cease, desist, rest .. cease
. desist from labour, rest
. cease
. . cause to cease, put an end to
. = exterminate, destroy
. cause to desist from
. remove
. cause to fail, let be lacking
H7673b שָׁבַת vb. denom. keep, observe (sabbath)
7673 shabath shaw-bath'
a primitive root; to repose, i.e. desist from exertion; used
in many implied relations (causative, figurative or
specific):--(cause to, let, make to) cease, celebrate, cause
(make) to fail, keep (sabbath), suffer to be lacking, leave,
put away (down), (make to) rest, rid, still, take away.
שָׁבַת (sha.vat) — to cease.
1) to cease, desist, rest
1a) (Qal)
1a1) to cease
1a2) to rest, desist (from labour)
1b) (Niphal) to cease
1c) (Hiphil)
1c1) to cause to cease, put an end to
1c2) to exterminate, destroy
1c3) to cause to desist from
1c4) to remove
1c5) to cause to fail
שָׁבַת (sha.vat) — to keep.
(Qal) to keep or observe the sabbath
HR/Vhcc — Preposition · verb hiphil infinitive construct commonHR/Vhcc
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
en'-e-mi ('oyebh, tsar, tsar; echthros):
"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Nu 10:9; Job 16:9; Ps 27:2,12, the Revised Version (British and American) "adversary," etc.); also tsarar (Es 3:10; Ps 8:2; 10:5 the King James Version, etc.). Other words are `ar, "one awake" (
→ General scriptures concerning Ex 23:5; Job 31:29,30; Ps 35:1-28; Pr 24:17,18; 25:21,22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20
נָקַם (naqam) is a Hebrew verb meaning to avenge or take vengeance. It encompasses various forms, including avenging oneself and suffering vengeance. The entries indicate that it can be used in different grammatical constructions, such as Qal, Niphal, Piel, Hoph'al, and Hithpael, each with slightly different nuances related to revenge and punishment.
[נָקַם] vb. avenge, take vengeance
Qal
avenge, take vengeance
entertain revengeful feelings
Niph.
avenge oneself
suffer vengeance
Piel avenge
Hoph. be avenged, vengeance be taken
Hithp. avenge oneself
base
H5358 נָקַם avenge, take vengeance
5358 naqam naw-kam'
a primitive root; to grudge, i.e. avenge or
punish:--avenge(-r, self), punish, revenge (self), X surely,
take vengeance.
נָקַם (na.qam) — to avenge.
1) to avenge, take vengeance, revenge, avenge oneself, be avenged, be punished
1a) (Qal)
1a1) to avenge, take vengeance
1a2) to entertain revengeful feelings
1b) (Niphal)
1b1) to avenge oneself
1b2) to suffer vengeance
1c) (Piel) to avenge
1d) (Hophal) to be avenged, vengeance be taken (for blood)
1e) (Hithpael) to avenge oneself
HC/Vtrmsa — Conjunction · verb hithpael participle (active) masculine singularHC/Vtrmsa