Psalms 81:14 — Word Study
WLCכִּ֭מְעַט אוֹיְבֵיהֶ֣ם אַכְנִ֑יעַ וְעַ֥ל צָ֝רֵיהֶ֗ם אָשִׁ֥יב יָדִֽי׃
BSAiflûwʼ Amawʻam to hearshâmaʻ IsraelYisrâʼêl wayderek to gohâlak
| Greek | English | Parsing |
|---|---|---|
| כִּ֭מְעַט | like a little | Preposition, noun common masculine singular absolute |
| אוֹיְבֵיהֶ֣ם | enemies their | Verb qal participle (active) masculine plural common, suffix |
| אַכְנִ֑יעַ | I will subdue | Verb, Hiphil, imperfect first person common singular |
| וְעַ֥ל | and on | Conjunction, preposition |
| צָ֝רֵיהֶ֗ם | opponents their | Noun common masculine plural construct, suffix |
| אָשִׁ֥יב | I will turn | Verb, Hiphil, imperfect first person common singular |
| יָדִֽי׃ | hand my | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | how soon I would subdue their enemies and turn My hand against their foes! |
| KJV | I should soon have subdued their enemies, and turned my hand against their adversaries. |
| ASV | I would soon subdue their enemies, And turn my hand against their adversaries. |
| YLT | As a little thing their enemies I cause to bow, And against their adversaries I turn back My hand, |
| WEB | I would soon subdue their enemies, and turn my hand against their adversaries. |
| BBE | I would quickly overcome their haters: my hand would be turned against those who make war on them. |
Where they part company is אַכְנִ֑יעַ — see How Translations Differ.
The sentence has a main clause followed by a subordinate action, emphasizing God's readiness to act.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 81:14
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 Desire for His Peoplegenerated
Psalm 81:14 conveys God's yearning for His people to heed His voice. The psalmist reflects on how quickly God would act to subdue their enemies if they would only listen and follow His ways. This call to obedience is a recurring theme in the Psalms, emphasizing the relationship between divine authority and human response.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 14:9–45 | Only do not rebel against the LORD, and do not be afraid of the people of the land, for they will be like bread for us. Their protection has been removed, and the LORD is with us. Do not be afraid of them!” |
| 2 | Joshua 23:13 | know for sure that the LORD your God will no longer drive out these nations before you. Instead, they will become for you a snare and a trap, a scourge in your sides and thorns in your eyes, until you perish from this good land that the LORD your God has given you. |
| 3 | Judges 2:20–23 | So the anger of the LORD burned against Israel, and He said, “Because this nation has transgressed the covenant I laid down for their fathers and has not heeded My voice, |
| 4 | Amos 1:8 | I will cut off the ruler of Ashdod and the one who wields the scepter in Ashkelon. I will turn My hand against Ekron, and the remnant of the Philistines will perish,” says the Lord GOD. |
| 5 | Zechariah 13:7 | Awake, O sword, against My Shepherd, against the man who is My Companion, declares the LORD of Hosts. Strike the Shepherd, and the sheep will be scattered, and I will turn My hand against the little ones. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אַכְנִ֑יעַ, 'akh.Ni.a'generated
The verb כָּנַע (kana) means to subdue or bring into submission. It indicates an active role in overcoming opposition, suggesting a powerful assertion of authority. The context here implies that God is ready to act decisively against those who oppose His people.
This word carries a sense of humility and submission, but in this verse, it is used to express God's intention to assert His power over His enemies. The psalmist's use of this verb emphasizes God's readiness to protect and defend His people.
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 אַכְנִ֑יעַ and אָשִׁ֥יב govern the verse, indicating actions that God will take. The structure presents a clear cause-and-effect relationship: if the people listen, God will act.
The sentence's flow emphasizes God's readiness to act swiftly against enemies, with the verbs positioned prominently to highlight their importance in the psalmist's message.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word אַכְנִ֑יעַ is translated as ἤκουσέν (ēkousen), which means 'He heard.' This choice reflects a shift from the active subduing to a more passive reception of God's will, suggesting a different interpretative angle.
The translation indicates a broader understanding of God's relationship with His people, where listening is key to experiencing His power.
In plain words — the whole versegenerated
Psalm 81:14 expresses God's desire to quickly subdue the enemies of His people if they would only listen to Him. The psalmist emphasizes the importance of obedience and the readiness of God to act on behalf of Israel.
Frequently Asked Questionsgenerated
It means that God is ready to overcome and bring into submission those who oppose His people, demonstrating His power and authority.
Listening to God is crucial because it aligns His people with His will, allowing them to experience His protection and support against their adversaries.
This verse reveals God's desire to defend His people and His readiness to act swiftly on their behalf, showcasing His protective nature.
Obedience to God is portrayed as essential for receiving His help and intervention, highlighting the reciprocal relationship between God and His people.
Reflection Questionsgenerated
- In what ways can I be more attentive to God's voice in my life?
- How can I recognize and respond to the enemies or challenges I face?
- What does it mean to me to know that God is ready to act on my behalf?
- How can I encourage others to listen to God's guidance and support?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 81:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI should soon have subdued their enemies,.... The Canaanites, and others: this he would have done in a very little time, or at once, and that easily, and without any trouble; he would quickly have
Read John Gill on Psalms 81 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOh that my people had hearkened unto me, and Israel had walked in my ways! -God still yearns over them, in spite of their perversity and its penal consequence, waiting to be gracious. Verse 13.
Read Robert Jamieson on Psalms 81 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThose remainders of the Canaanites whom now for their unbelief and apostacy I have left in the land to be snares and plagues to them.
Read Matthew Poole on Psalms 81 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 81:14 I should soon have subdued their enemies, and turned my hand against their adversaries.Ver. 14. I should soon have subdued] I would have turned the scales, and made them as much overweight to their enemies as they were to them. And turned my hand, &c.] God, with a turn of his hand, can overturn his enemies, and relieve his little ones, Zechariah 13:7. If he but spread forth his hands, as a swimmer spreadeth forth his hands to swim, he shall bring down the pride of oppressors together, Isaiah 25:11.
Read John Trapp on Psalms 81 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13, 14) Hearken . . . subdue.—The verbs should be taken in a future sense, “Oh that my people would hearken . . . I should soon subdue,” &c. The poet changes from reminiscences of the past to the needs of the present.
Read Charles John Ellicott on Psalms 81 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. I should soon have subdued] If God's promise appeared to fail in behalf of his people, it was because they rejected his counsel, and walked in their own. While they were faithful, they prospered; and not one jot or tittle of God's word failed to them.
Read AdamClarke on Psalms 81 →
CambridgeThe Cambridge Bible for Schools and Colleges14. I should soon subdue their enemies, And turn my hand against their adversaries. In my ways is the contrast to in their own counsels. (Jeremiah 7:23-24.) The hand which is now turned against Israel in chastisement would be turned against their enemies.
Read Cambridge on Psalms 81 →
Albert Barnes1798–1870Barnes' Notes on the BibleI should soon have subdued their enemies - This is one of the consequences which, it is said, would have followed if they had been obedient to the laws of God.
Read Albert Barnes on Psalms 81 →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
how soon I would subdue their enemies and turn My hand against their foes!
I would soon subdue their enemies, and turn my hand against their adversaries.
how soon I would subdue their enemies and turn My hand against their foes!
Then I would quickly subdue their enemies, and attack their adversaries.”
Tyndale line
I should soon have subdued their enemies, and turned my hand against their adversaries.
I would soon subdue their enemies, And turn my hand against their adversaries.
I should soon subdue their enemies, and turn my hand against their adversaries.
I should soon have subdued their enemies, and turned my hand against their adversaries.
I would soone haue humbled their enemies, and turned mine hand against their aduersaries.
Strictly literal
I would soon have subdued their enemies, and turned my hand against their adversaries.
As a little thing their enemies I cause to bow, And against their adversaries I turn back My hand,
As a little thing I cause their enemies to bow, || And I turn back My hand against their adversaries,
(81:15) In a little while would I subdue their enemies, and against their adversaries would I turn my hand.
Then I would quickly subdue their enemies and turn my hand against their oppressors.
Simplified
It wouldn't take me long to conquer their enemies, to strike down their foes.
I would quickly overcome their haters: my hand would be turned against those who make war on them.
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 reads: כִּ֭מְעַט אוֹיְבֵיהֶ֣ם אַכְנִ֑יעַ וְעַ֥ל צָ֝רֵיהֶ֗ם אָשִׁ֥יב יָדִֽי׃. The Septuagint aligns closely with this text, translating most words directly, while the Dead Sea Scrolls show some variation, with three words intact and four supplied by an editor.
כִּ֭מְעַט אוֹיְבֵיהֶ֣ם אַכְנִ֑יעַ וְעַ֥ל צָ֝רֵיהֶ֗ם אָשִׁ֥יב יָדִֽי׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[לו] עמ׳י שמע ל׳י [ישראל] [בדרכ׳י] [יהלכו]
3 words on the leather — 4 supplied entire by an editor.
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 81:14
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.
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
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
HVqrmpc/Sp3mp — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3mp
כָּנַע (kana) is a Hebrew verb meaning to be humble or to humble oneself. It conveys the idea of subjugation or bringing down, whether in a reflexive sense (humbling oneself) or in an active sense (humbling others or subduing enemies). The entries indicate its use in different forms, including passive and active, but do not provide specific verse references.
[כָּנַע] vb. be humble, only in der. conj.
Niph.
reflex. humble oneself
pass. be humbled, subdued
Hiph.
humble
subdue enemies
base
H3665 [כָּנַע] be humble, only in der. conj. . . reflex. humble oneself
. pass. be humbled, subdued
. . humble
. subdue enemies
3665 kana` kaw-nah'
a primitive root; properly, to bend the knee; hence, to
humiliate, vanquish:--bring down (low), into subjection,
under, humble (self), subdue.
כָּנַע (ka.na) — be humble.
1) to be humble, be humbled, be subdued, be brought down, be low, be under, be brought into subjection
1a) (Niphal)
1a1) to humble oneself
1a2) to be humbled, be subdued
1b) (Hiphil)
1b1) to humble
1b2) to subdue
HVhi1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HC/R — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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
HNcmpc/Sp3mp — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
HVhi1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
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.)
HNcbsc/Sp1bs — Noun common both singular construct · suffixHNcbsc/Sp1bs
