Psalms 83:2 — Word Study
WLCכִּֽי־ הִנֵּ֣ה א֭וֹיְבֶיךָ יֶהֱמָי֑וּן וּ֝מְשַׂנְאֶ֗יךָ נָ֣שְׂאוּ רֹֽאשׁ׃
BSAGodʼĕlôhîym notʼal quietdᵉmîy notʼal to plow/plotchârash notʼal to quietshâqaṭ godʼêl
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הִנֵּ֣ה | here! | Particle |
| א֭וֹיְבֶיךָ | enemies your | Verb qal participle (active) masculine plural common, suffix |
| יֶהֱמָי֑וּן | they are in an uproar ! | Verb qal imperfect third person masculine plural, suffix |
| וּ֝מְשַׂנְאֶ֗יךָ | and [those who] hate you | Conjunction, verb piel participle (active) masculine plural common, suffix |
| נָ֣שְׂאוּ | they have lifted | Verb, Qal, perfect third person common plural |
| רֹֽאשׁ׃ | a head | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | See how Your enemies rage, how Your foes have reared their heads. |
| KJV | For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. |
| ASV | For, lo, thine enemies make a tumult; And they that hate thee have lifted up the head. |
| YLT | For, lo, Thine enemies do roar, And those hating Thee have lifted up the head, |
| WEB | For, behold, your enemies are stirred up. Those who hate you have lifted up their heads. |
| BBE | For see! those who make war on you are out of control; your haters are lifting up their heads. |
Translations agree on the meaning of יֶהֱמָי֑וּן — see How Translations Differ.
The sentence has a main clause followed by subordinate clauses that elaborate on the actions of the enemies.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁקַט
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 83:2
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 — A Lament Against Enemiesgenerated
Psalm 83:2 expresses a deep concern over the actions of those who oppose God. The psalmist calls upon God to notice the uproar created by His enemies, highlighting their boldness and arrogance. This passage is part of a larger lament that seeks divine intervention against those who conspire against God's people, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:1–2 | Why do the nations rage and the peoples plot in vain? |
| 2 | Psalm 74:4–23 | Your foes have roared within Your meeting place; they have unfurled their banners as signs, |
| 3 | 2 Kings 19:28 | Because your rage and arrogance against Me have reached My ears, I will put My hook in your nose and My bit in your mouth; I will send you back the way you came.’ |
| 4 | Isaiah 37:29 | Because your rage and arrogance against Me have reached My ears, I will put My hook in your nose and My bit in your mouth; I will send you back the way you came.’ |
| 5 | Jeremiah 1:19 | They will fight against you but will never overcome you, since I am with you to deliver you,” declares the LORD. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — יֶהֱמָי֑וּן, ye.he.ma.Yungenerated
The verb יֶהֱמָי֑וּן (yehemayun) is in the imperfect tense, indicating ongoing action. It conveys a sense of tumult or uproar, reflecting the chaotic noise made by the enemies of God. This word captures the intensity of their rebellion and opposition.
The root of יֶהֱמָי֑וּן is associated with making loud noises, suggesting that the enemies are not just quietly opposing God but are actively causing a disturbance. This aligns with the overall theme of the psalm, which emphasizes the need for God's attention to the threats against His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of יֶהֱמָי֑וּן, rendering it as 'they are in uproar' or similar phrases.
Sentence Structuregenerated
The verse contains two main clauses connected by 'how,' with the first clause focusing on the enemies' rage and the second on their actions of lifting their heads. The structure emphasizes the actions of the enemies as a direct challenge to God.
The finite verb יֶהֱמָי֑וּן serves as the focal point of the first clause, while the verb נָ֣שְׂאוּ governs the second clause, creating a parallel structure that highlights the enemies' boldness.
Septuagint Backgroundgenerated
The Septuagint translates יֶהֱמָי֑וּן with a word that suggests a similar sense of uproar, indicating that the Greek translators understood the intensity of the original Hebrew. This choice reflects a consistent interpretation of the enemies' actions as noisy and disruptive.
The Greek rendering aligns closely with the Hebrew meaning, maintaining the emphasis on the tumult caused by the enemies of God.
In plain words — the whole versegenerated
Psalm 83:2 shows the psalmist calling attention to how God's enemies are making a loud uproar and lifting their heads in pride. This verse highlights the opposition that God faces from those who oppose Him.
Frequently Asked Questionsgenerated
It indicates that they are actively making noise and causing chaos, showing their defiance against God.
The psalmist seeks God's attention and intervention against those who threaten His people.
It symbolizes pride and arrogance, as the enemies openly defy God.
It sets the stage for a plea for God's help against those who conspire against His people.
Reflection Questionsgenerated
- In what ways do I see opposition to God in my life or community?
- How can I respond to challenges or opposition with faith, as the psalmist does?
- What does it mean to me that God is aware of those who oppose Him?
- How can I support those who are facing opposition or turmoil in their faith?
The early church on this verse — how the Fathers read it
Early commentary on this verse includes Augustine of Hippo, who reflects on the actions of God's enemies as described in the psalm.
"For lo Your enemies have sounded, and they that hate You have lifted up the head" [Psalms 83:2].Early Church Fathers on Psalms 83 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 83:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor, lo, thine enemies make a tumult,.... Or "a noise" (d): wicked men are commonly noisy, roaring out their blasphemies against God, belching out oaths and curses, and breathing threatenings and
Read John Gill on Psalms 83 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. For, lo, thine enemies make a tumult.
Read Robert Jamieson on Psalms 83 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThine enemies; they are not only enemies to us thy people, but also to thy will, and name, and glory. Make a tumult; or, make a tumultuous noise, both with their tongues reproaching thee and threatening us, and with their arms. Have lift up the head; are grown potent, and insolent, and scornful.
Read Matthew Poole on Psalms 83 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 83:2 For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.Ver. 2. For, lo, thine enemies make a tumult] Concurrunt magno impetu, conatu, et ardore, Thine, because ours; for there is a league offensive and defensive between God and his people; the Church must, therefore, needs be invincible, because God is so. Have lifted up the head] Being insolent and confident, they bear their noses high in the air, uttering loud and lofty language; as did Rabshakeh, sent by Sennacherib, 2 Kings 18:17, to which times some refer this psalm, as others to those of Jehoshaphat, 2 Chronicles 20:1-2 (Kimchi).
Read John Trapp on Psalms 83 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Make a tumult.—Literally, roar like the sea. So (correctly) LXX. and Vulg. (See Psalms 46:3.)
Read Charles John Ellicott on Psalms 83 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Thine enemies make a tumult] They are not merely the enemies of thy people, but they are the enemies of thyself, thy worship, ordinances, and laws: "They make a tumult," they throng together. They - have lifted up the head.] They have made an irruption into the land of Judea, and encamped at En-gedi, by the Dead Sea, 2 Chronicles 20:1-2.
Read AdamClarke on Psalms 83 →CambridgeThe Cambridge Bible for Schools and Colleges2. make a tumult] A word denoting the uproar and tumult of a throng of people: the substantive for multitude, frequently used of a great army, is derived from it: cp. Psalms 46:3; Psalms 46:6; Isaiah 17:12; Isaiah 29:5; Isaiah 29:7-8; 2 Chronicles 20:2; 2 Chronicles 20:12; 2 Chronicles 20:15; 2 Chronicles 20:24. thine enemies … they that hate thee] For Israel’s enemies are Jehovah’s enemies: their plot to destroy His people is a plot to frustrate the purposes and put an end to the worship of Jehovah. Cp. against thee, Psalms 83:5; and Judges 5:31.
Read Cambridge on Psalms 83 →Albert Barnes1798–1870Barnes' Notes on the BibleFor, lo, thine enemies make a tumult - Are excited; are aroused; are moving in a wild, furious, tumultuous manner, rushing on to the accomplishment of their designs. They come like rolling waves of the sea.
Read Albert Barnes on Psalms 83 →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
See how Your enemies rage, how Your foes have reared their heads.
For, behold, your enemies are stirred up. Those who hate you have lifted up their heads.
See how Your enemies rage, how Your foes have reared their heads.
For look, your enemies are making a commotion; those who hate you are hostile.
Tyndale line
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.
For, lo, thine enemies make a tumult; And they that hate thee have lifted up the head.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.
For lo, thy enemies make a tumult: and they that hate thee have lifted up the head.
For lo, thine enemies make a tumult: and they that hate thee, haue lifted vp the head.
Strictly literal
For behold, thine enemies make a tumult; and they that hate thee lift up the head.
For, lo, Thine enemies do roar, And those hating Thee have lifted up the head,
For behold, Your enemies roar, || And those hating You have lifted up the head,
(83:3) For, lo, thy enemies make a tumult, and they that hate thee have lifted up their head.
Look, your enemies are making a commotion, and those who hate you have raised their heads.
From the Latin
How lovely are thy tabernacles, O Lord of host!
Simplified
Can't you hear the roars of your enemies? Can't you see how those who hate you are defiantly lifting up their heads?
For see! those who make war on you are out of control; your haters are lifting up their heads.
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 aligns with the Septuagint and the Dead Sea Scrolls, with all three witnesses reflecting the same core message of the enemies' uproar and defiance. The Dead Sea Scrolls provide a partial text that matches the Masoretic wording, indicating a consistent tradition in this passage.
כִּֽי־ הִנֵּ֣ה א֭וֹיְבֶיךָ יֶהֱמָי֑וּן וּ֝מְשַׂנְאֶ֗יךָ נָ֣שְׂאוּ רֹֽאשׁ׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
אלהים אל דמי ל׳ך אל תחרש ואל תשקט אל
9 words on the leather.
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 83:2
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
her, in composition:
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/Sp2ms — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp2ms
הָמָה (hamah) is a Hebrew verb meaning to murmur, growl, or roar, and it conveys a sense of loudness or tumult. It can refer to various forms of noise and commotion, including being boisterous or troubled. The entries suggest a range of meanings from making noise to being in a state of uproar, with some nuances in emotional expression, such as mourning or prayer.
[הָמָה] vb. murmur, growl, roar, be boisterous
Qal
growl like a dog
murmur, fig. of soul in discouragement
roar, of waves
be in commotion, stir
be boisterous, turbulent
base
H1993 [הָמָה] murmur, growl, roar, be boisterous
1993 hamah haw-maw'
a primitive root (compare 1949); to make a loud sound like
Engl. "hum"); by implication, to be in great commotion or
tumult, to rage, war, moan, clamor:--clamorous, concourse, cry
aloud, be disquieted, loud, mourn, be moved, make a noise,
rage, roar, sound, be troubled, make in tumult, tumultuous, be
in an uproar.
see HEBREW for 01949
הָמָה (ha.mah) — to roar.
1) to murmur, growl, roar, cry aloud, mourn, rage, sound, make noise, tumult, be clamorous, be disquieted, be loud, be moved, be troubled, be in an uproar
1a) (Qal)
1a1) to growl
1a2) to murmur (fig. of a soul in prayer)
1a3) to roar
1a4) to be in a stir, be in a commotion
1a5) to be boisterous, be turbulent
HVqi3mp/Sn — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
HC/Vprmpc/Sp2ms — Conjunction · verb piel participle (active) masculine plural common · suffixHC/Vprmpc/Sp2ms
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
hed (ro'-sh, Aramaic re'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (1Ch 10:10), whence Golgotha (Mt 27:33; Mr 15:22; Joh 19:17); mera'ashah, literally, "head-rest," "pillow," "bolster" (1Ki 19:6); qodhqodh, literally, crown of the head (De 28:35; 33:16,20; 2Sa 14:25; Isa 3:17; Jer 48:45); barzel, "the head of an axe" (De…