Psalms 9:16 — Word Study
WLCנ֤וֹדַ֨ע׀ יְהוָה֮ מִשְׁפָּ֪ט עָ֫שָׂ֥ה בְּפֹ֣עַל כַּ֭פָּיו נוֹקֵ֣שׁ רָשָׁ֑ע הִגָּי֥וֹן סֶֽלָה׃
BSAHe bringsʻâsâh■
| Greek | English | Parsing |
|---|---|---|
| נ֤וֹדַ֨ע׀ | he has made himself known | Verb, Niphal, perfect third person masculine singular |
| יְהוָה֮ | Yahweh | Noun proper |
| מִשְׁפָּ֪ט | justice | Noun common, masculine singular absolute |
| עָ֫שָׂ֥ה | he has done | Verb, Qal, perfect third person masculine singular |
| בְּפֹ֣עַל | by [the] work of | Preposition, noun common masculine singular construct |
| כַּ֭פָּיו | hands his | Noun common feminine dual construct, suffix |
| נוֹקֵ֣שׁ | [he is] striking down | Verb, Qal, participle (active) masculine singular |
| רָשָׁ֑ע | [the] wicked | Noun common, masculine singular absolute |
| הִגָּי֥וֹן | Higgaion | Noun |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD is known by the justice He brings; the wicked are ensnared by the work of their hands. Higgaion Selah |
| KJV | The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah. |
| ASV | Jehovah hath made himself known, he hath executed judgment: The wicked is snared in the work of his own hands. [Higgaion. Selah |
| YLT | Jehovah hath been known, Judgment He hath done, By a work of his hands Hath the wicked been snared. Meditation. Selah. |
| WEB | Yahweh has made himself known. He has executed judgment. The wicked is snared by the work of his own hands. Meditation. Selah. |
| BBE | The Lord has given knowledge of himself through his judging: the evil-doer is taken in the net which his hands had made. (Higgaion. Selah.) |
Translations agree on the meaning of נוֹדַע as 'known' or 'made known.'
The verse consists of a main clause followed by two subordinate phrases, illustrating the relationship between God's justice and the actions of the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגּוֹי
verbטָבַע
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 9:16
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 Nature of Divine Justicegenerated
Psalm 9:16 presents a vivid picture of how the LORD is made known through justice. This verse emphasizes that while God reveals Himself through His righteous actions, the wicked become ensnared by the very deeds they commit. The surrounding verses highlight the consequences of moral failure and the assurance that the needy will not be forgotten by God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 48:11 | Mount Zion is glad, the daughters of Judah rejoice, on account of Your judgments. |
| 2 | Psalm 58:10–11 | The righteous will rejoice when they see they are avenged; they will wash their feet in the blood of the wicked. |
| 3 | Psalm 83:17–18 | May they be ever ashamed and terrified; may they perish in disgrace. |
| 4 | Exodus 7:5 | And the Egyptians will know that I am the LORD, when I stretch out My hand against Egypt and bring the Israelites out from among them.” |
| 5 | Exodus 14:4–10 | And I will harden Pharaoh’s heart so that he will pursue them. But I will gain honor by means of Pharaoh and all his army, and the Egyptians will know that I am the LORD.” So this is what the Israelites did. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — נוֹדַע, no.Da'generated
The verb נוֹדַע (no.Da') is in the Niphal stem, indicating a passive action, meaning 'he has made himself known.' This form suggests that God’s revelation is not merely an act of knowledge but an active demonstration of His character through justice.
The root יָדַע (yada`) encompasses a range of meanings, including to perceive and recognize. In this context, it signifies that God's justice is a means by which He is recognized and understood by humanity.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essence of נוֹדַע as 'known' or 'made known,' reflecting God's revelation through justice.
Sentence Structuregenerated
The verse is structured around two main clauses: the first focuses on the LORD's revelation through justice, and the second describes the fate of the wicked. The finite verbs נוֹדַע and נוֹקֵשׁ anchor the two clauses, linking God's actions to the consequences faced by the wicked.
The syntax shows a clear contrast between the divine subject יְהוָה and the human subjects רָשָׁע, emphasizing the distinction between God's righteousness and human wrongdoing.
Septuagint Backgroundgenerated
The Septuagint translates נוֹדַע as ἐνεπάγησαν, which conveys a sense of being ensnared or trapped. This choice highlights the active role of God in revealing justice, while also suggesting a connection to the consequences faced by the wicked.
This rendering indicates a broader interpretation of the original Hebrew, emphasizing the dynamic relationship between divine action and human response.
In plain words — the whole versegenerated
Psalm 9:16 tells us that the LORD is recognized through the justice He brings, while the wicked are caught in the traps of their own making. This verse emphasizes the certainty of God's judgment and the consequences of wrongdoing.
Frequently Asked Questionsgenerated
It means that God's character is revealed through His fair and righteous actions, demonstrating His nature to humanity.
This illustrates that the consequences of wrongdoing ultimately fall back on the wrongdoers themselves, highlighting the moral order established by God.
This verse reflects the consistent biblical theme that God is a just judge who holds individuals accountable for their actions, as seen throughout the Scriptures.
Higgaion indicates a moment for reflection or meditation, suggesting that readers pause to consider the implications of God's justice and human actions.
Reflection Questionsgenerated
- How do I see God's justice at work in the world around me?
- In what ways have I experienced the consequences of my own actions?
- How can I better reflect God's justice in my daily life?
- What does it mean for me to meditate on the justice of God?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this psalm to discuss God's judgments and the nature of divine justice, offering insights into its theological implications.
For if the whole psalm is called a song because of its tone and force, then the term “song” would be placed at the beginning of [the psalm], as it is in a number of psalms.Early Church Fathers on Psalms 9 →
"And great fear," it is said, "came on all them that heard these things." That man was punished, and others profited thereby. Not without cause. And yet, signs had been wrought before: true, but there was not such a sense of fear.Early Church Fathers on Psalms 9 →
"The Lord is known executing judgments" [Psalms 9:16]. These are God's judgments.Early Church Fathers on Psalms 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 9:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord is known [by] the judgment [which] he executeth,.... The judgment which God will execute upon antichrist, and the antichristian powers, will be a means of making known his name, his glory,
Read John Gill on Psalms 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah. The Lord is known (by) the judgment (which) he executeth. The Hebrew expresses joyful abruptness.
Read Robert Jamieson on Psalms 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord is known, or, hath made himself known, or famous even among his enemies, by his most wise counsels and wonderful works. By the judgment which he executeth upon the wicked, as it followeth. Higgaion is either a musical term, or a note of attention, a kind of behold, intimating that the matter deserves deep and frequent meditation, or consideration, as the word signifies.
Read Matthew Poole on Psalms 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 9:16 The LORD is known [by] the judgment [which] he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.Ver. 16. The Lord is known by the judgment, &c.] The heathen historian Herodotus oberved, that the ruin of Troy served to teach men that God punisheth great sinners with heavy plagues. "Go up to Shiloh," &c The wicked is snared in the work of his own hands] Heb. palms, hollows, noting the close conveyance of his wicked plots and practices, but for his own mischief. Higgaion. Selah] Ainsworth rendereth it Meditation Selah; meaning that this is a matter of deep meditation, worthy to be well minded, and spoken or sung with earnest consideration always. The…
Read John Trapp on Psalms 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) The Lord.—Better, Jehovah hath made himself known. He hath executed judgment, snaring the wicked in the work of his own hands.Higgaion. Selah.—Higgaion occurs three times in the Psalms—here. Psalms 19:14, and Psalms 92:4 (Heb.). In the two latter places it is translated; in Psalms 19:14, “meditation;” in Psalms 92:4, “solemn sound.” Both meanings are etymologically possible, but the word apparently, indicates some change in the music, or possibly, as joined with selah, a direction to some particular part of the orchestra.
Read Charles John Ellicott on Psalms 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The Lord is known by the judgment] It is not every casualty that can properly be called a judgment of God. Judgment is his strange work; but when he executes it, his mind is plainly to be seen. There are no natural causes to which such calamities can be legally attributed. The wicked is snared in the work of his own hands.] There is nothing that a wicked man does that is not against his own interest. He is continually doing himself harm, and takes more pains to destroy his soul than the righteous man does to get his saved unto eternal life. This is a weighty truth; and the psalmist adds: Higgaion; Selah. Meditate on this; mark it well. See on Psalms 3:3. Some think that it is a…
Read AdamClarke on Psalms 9 →CambridgeThe Cambridge Bible for Schools and Colleges16. Jehovah hath made himself known, he hath executed judgment, Snaring the wicked in the work of his own hands. For God’s revelation of Himself in judgment comp. Psalms 48:3 (R.V.): Exodus 7:5; Exodus 14:4; Exodus 14:18; Ezekiel 38:23. Higgaion] A musical term, rendered a solemn sound in Psalms 92:3, and here in conjunction with Selah directing the introduction of a jubilant interlude, to celebrate the triumph of the divine righteousness.
Read Cambridge on Psalms 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord is known by the judgment which he executeth - By what; he does in his dealings with men, in dispensing rewards and punishments, bestowing blessings upon the righteous, and sending punishments upon the ungodly.
Read Albert Barnes on Psalms 9 →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
The LORD is known by the justice He brings; the wicked are ensnared by the work of their hands. Higgaion Selah
Yahweh has made himself known. He has executed judgment. The wicked is snared by the work of his own hands. Meditation. Selah.
The LORD is known by the justice He brings; the wicked are ensnared by the work of their hands. Higgaion Selah
The Lord revealed himself; he accomplished justice; the wicked were ensnared by their own actions. (Higgaion. Selah)
Tyndale line
The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.
Jehovah hath made himself known, he hath executed judgment: The wicked is snared in the work of his own hands. [Higgaion. Selah
The LORD hath made himself known, he hath executed judgment: the wicked is snared in the work of his own hands. Higaion. Selah
The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.
The Lord is knowen by executing iudgement: the wicked is snared in the worke of his owne handes. Higgaion. Selah.
Strictly literal
Jehovah is known [by] the judgment he hath executed: the wicked is ensnared in the work of his own hands. Higgaion. Selah.
Jehovah hath been known, Judgment He hath done, By a work of his hands Hath the wicked been snared. Meditation. Selah.
YHWH has been known, || He has done judgment; By a work of his hands || The wicked has been snared. Meditation. Selah.
(9:17) The Lord is made known: he executed justice: through the doing of his own hands is the wicked ensnared. Higgayon, Selah.
Yahweh has made himself known; he has executed judgment; the wicked is ensnared by his own actions. Selah
From the Latin
I will rejoice in thy salvation: the Gentiles have stuck fast in the destruction which they have prepared. Their foot hath been taken in the very snare which they hid.
Simplified
The Lord is known for his fairness; the wicked are trapped by their own actions. Higgaion. Selah.
The Lord has given knowledge of himself through his judging: the evil-doer is taken in the net which his hands had made. (Higgaion. Selah.)
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 provides a complete account of the verse, while the Septuagint matches 8 of the 10 words, indicating a strong correlation. The Dead Sea Scrolls fragment contains 9 words of the verse, with 7 partially restored, showing that the core message has been preserved across traditions.
נ֤וֹדַ֨ע׀ יְהוָה֮ מִשְׁפָּ֪ט עָ֫שָׂ֥ה בְּפֹ֣עַל כַּ֭פָּיו נוֹקֵ֣שׁ רָשָׁ֑ע הִגָּי֥וֹן סֶֽלָה׃
8 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.
טבעו גוים בשחת עשו ברשת זו טמנו נלכדה רגל׳ם
9 words of the verse are on this fragment — 7 partly restored.
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 9:16
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.
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVNp3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-3cp — Verb · Qal · perfect third person masculine singularHVqp3ms
פֹּ֫עַל (po'al) refers to an act or work, encompassing meanings like deed, thing done, and wages of work. It is noted as poetic and late in usage. The word is built from the root associated with action, and it can also imply acquisition, particularly of treasures.
פֹּ֫עַל 37 n.m. doing, deed, work (poet. and late)
deed, thing done
work, thing made
wages of work
acquisition of treasures
base
H6467 פֹּ֫עַל doing, deed, work (poet. and late)
6467 po`al po'-al
from 6466; an act or work (concretely):--act, deed, do,
getting, maker, work.
see HEBREW for 06466
פֹּ֫עַל (po.al) — work.
1) work, deed, doing
1a) deed, thing done
1b) work, thing made
1c) wages of work
1d) acquisition (of treasure)
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…
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
HNcfdc/Sp3ms — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
נָקַשׁ (naqash) is a Hebrew verb meaning to knock or strike, specifically in the context of hitting or bringing down, often figuratively. It also carries the sense of ensnaring or laying a trap. The entries indicate various forms of the verb, including Qal, Niphal, Piel, and Hithpael, which describe different nuances of striking and ensnaring.
[נָקַשׁ] vb. knock, strike, only in specif. sense of hit, strike or bring down (a bird), and only fig.
Qal he striketh down the wicked
Niph. lest thou be thrust (impelled) after them
Pi. let the creditor strike at, take aim at
Hithp. why art thou striking at my life?
base
H5367 [נָקַשׁ] knock, strike, only in specif. sense of hit, strike or bring down (a bird), and only fig. .he striketh down the wicked
. lest thou be thrust (impelled) after them
. let the creditor strike at, take aim at
. why art thou striking at my life?
5367 naqash naw-kash'
a primitive root; to entrap (with a noose), literally or
figuratively:--catch (lay a) snare.
נָקַשׁ (na.qash) — to snare.
1) to knock, strike, bring down
1a) (Qal) to strike down
1b) (Niphal) to be thrust after, be impelled
1c) (Piel) to strike at, take aim at
1d) (Hithpael) to be struck
2) (CLBL) to ensnare
2a) (Qal) to ensnare
2b) (Niphal) to be ensnared
2c) (Piel) to lay snares
2d) (Hithpael) to lay snares
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
הִגָּיוֹן (higgayown) refers to a murmuring sound or musical notation, often associated with solemnity. It encompasses meanings such as resounding music, meditation, and plotting. The term appears in contexts that suggest both musical and contemplative elements.
הִגָּיוֹן n.m. resounding music, meditation, musing
base
H1902 הִגָּיוֹן
1902 higgayown hig-gaw-yone'
intensive from 1897; a murmuring sound, i.e. a musical
notation (probably similar to the modern affettuoso to
indicate solemnity of movement); by implication, a
machination:--device, Higgaion, meditation, solemn sound.
see HEBREW for 01897
הִגָּיוֹן (hig.ga.von) — Higgaion.
§ 1) meditation, resounding music, musing
1a) resounding music
1b) meditation, plotting
הִגָּיוֹן (hig.ga.von) — meditation.
1) meditation, resounding music, musing
1a) resounding music
1b) meditation, plotting
HNtmsa — NounHNtmsa
hi-ga'yon, hi-gi'-on (higgayon): The meaning of this word is uncertain. Two interpretations are possible; the one based on an allied Arabic root gives "a deep vibrating sound," the other derived from the Greek versions of Ps 9:16, where we read higgayon Celah, takes it to mean an instrumental interlude.
See PSALMS.
(meditation), a word which occurs three times in the book of Psalms -- (Psalms 9:16; 19:14; 92:3) (margin). The word has two meanings, one of a general character, implying thought; reflection , and another, in (Psalms 9:16) and Psal 92:3 Of a technical nature, the precise meaning of which cannot at this distance of time be determined. (Canon Cook says that it probably means an interlude giving musical expression to the feelings suggested by the preceding words.--ED.)
In Ps 9:16, is supposed to indicate a pause in the singing of the Psalm, for meditation, probably with an instrumental interlude.
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.