Psalms 9:19 — Word Study
WLCקוּמָ֣ה יְ֭הוָה אַל־ יָעֹ֣ז אֱנ֑וֹשׁ יִשָּׁפְט֥וּ ג֝וֹיִ֗ם עַל־ פָּנֶֽיךָ׃
BSAforkîy notlôʼ perpetuitynetsach to forgetshâkach needyʼebyôwn cordtiqvâh poorʻânâv afflictedʻânîy to perishʼâbad perpetuityʻad
| Greek | English | Parsing |
|---|---|---|
| קוּמָ֣ה | arise ! | Verb qal imperative second person masculine singular, suffix |
| יְ֭הוָה | O Yahweh | Noun proper |
| אַל־ | may not | Particle |
| יָעֹ֣ז | it prevail | Verb, Qal, jussive third person masculine singular |
| אֱנ֑וֹשׁ | humankind | Noun common, masculine singular absolute |
| יִשָּׁפְט֥וּ | let them be judged | Verb, Niphal, imperfect third person masculine plural |
| ג֝וֹיִ֗ם | [the] nations | Noun common, masculine plural absolute |
| עַל־ | on | Preposition |
| פָּנֶֽיךָ׃ | presence your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Rise up, O LORD, do not let man prevail; let the nations be judged in Your presence. |
| KJV | Arise, O LORD; let not man prevail: let the heathen be judged in thy sight. |
| ASV | Arise, O Jehovah; let not man prevail: Let the nations be judged in thy sight. |
| YLT | Rise, O Jehovah, let not man be strong, Let nations be judged before Thy face. |
| WEB | Arise, Yahweh! Don’t let man prevail. Let the nations be judged in your sight. |
| BBE | Up! O Lord; let not man overcome you: let the nations be judged before you. |
Where they part company is יָעֹז — see How Translations Differ.
The verse is structured around a main imperative, followed by two subordinate clauses that express the psalmist's desires for justice.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֶבְיוֹן
verbשָׁכַח
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 9:19
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 Call for Divine Justicegenerated
Psalms 9:19 is a heartfelt appeal for God to rise up and intervene in human affairs, particularly against those who oppress and forget Him. This plea is set against the backdrop of the psalmist's reflection on the fate of the wicked and the hope for the needy, emphasizing the importance of divine justice in the face of human injustice. The surrounding verses highlight the contrast between the fate of the wicked and the assurance that God will not forget the oppressed, reinforcing the psalmist's call for God to act decisively.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 3:7 | Arise, O LORD! Save me, O my God! Strike all my enemies on the jaw; break the teeth of the wicked. |
| 2 | Psalm 7:6 | Arise, O LORD, in Your anger; rise up against the fury of my enemies. Awake, my God, and ordain judgment. |
| 3 | Psalm 10:12 | Arise, O LORD! Lift up Your hand, O God! Do not forget the helpless. |
| 4 | Psalm 44:23–26 | Wake up, O Lord! Why are You sleeping? Arise! Do not reject us forever. |
| 5 | Psalm 68:1–2 | God arises. His enemies are scattered, and those who hate Him flee His presence. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — יָעֹז, ya'ozgenerated
The verb יָעֹז (ya'oz) is a jussive form of the root עָזַז (azaz), meaning 'to be strong' or 'to prevail.' In this context, it expresses a desire that humanity does not gain strength or victory over God's purposes. The jussive mood indicates a wish or desire, emphasizing the urgency of the psalmist's request for divine intervention.
This word encapsulates the theme of strength in the face of adversity, as the psalmist implores God to ensure that human beings do not dominate or succeed in their wickedness. The use of this verb reflects the psalmist's reliance on God's power to uphold justice and righteousness.
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 verb קוּמָ֣ה (ku.Mah), arise, governs the entire verse, establishing the imperative tone. The structure features a series of clauses that articulate the psalmist's requests: a call for God to rise, a plea against human strength, and a request for judgment upon the nations.
The arrangement of the Hebrew words emphasizes the urgency of the psalmist's plea, with the imperative verb at the forefront, followed by the subjects and actions that detail the desired outcomes. This structure reflects the intensity of the psalmist's appeal for divine justice.
Septuagint Backgroundgenerated
The Septuagint translates יָעֹז as ἐπιλησθήσεται, which means 'will be forgotten.' This choice shifts the focus from a direct call for strength to a concern about being overlooked, suggesting an interpretation that emphasizes God's memory and justice rather than human strength.
This translation indicates a broader understanding of the psalmist's plea, highlighting the importance of God's awareness and intervention in human affairs.
In plain words — the whole versegenerated
Psalms 9:19 is a plea for God to rise up and not allow humanity to succeed in their wickedness. The psalmist asks for judgment on the nations in God's presence, emphasizing the need for divine justice in a world where the wicked seem to thrive.
Frequently Asked Questionsgenerated
The psalmist is calling on God to take action against the wicked and to ensure that justice is served, highlighting the need for divine intervention in human affairs.
The concern is rooted in the belief that human beings, in their wickedness, can overpower the righteous and oppress the needy. The psalmist seeks assurance that God will not allow this to happen.
This means that the nations will be evaluated and held accountable for their actions before God, who is the ultimate judge.
The verse encapsulates the psalmist's plea for justice, emphasizing that only God can truly judge and rectify the wrongs committed by humanity.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's intervention against injustice?
- How can I remind myself that God is aware of the struggles faced by the oppressed?
- What does it mean for me to trust in God's judgment over human actions?
- How can I support those who are marginalized and in need of justice in my community?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss themes of divine judgment and the nature of God's justice, as seen in quotations from Augustine and Cassiodorus.
"Arise, O Lord, let not man prevail" [Psalms 9:19]. The future judgment is prayed for: but before it come, "Let the heathen," says he, "be judged in Your sight:" that is, in secret;Early Church Fathers on Psalms 9 →
When the prophet was discussing the end of the world, through the illumination of his heart he foresaw the coming of the Antichrist.Early Church Fathers on Psalms 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 9:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleArise, O Lord,.... To the destruction of thine enemies, and the salvation of thy people; [See comments on Psalms 7:6]; let not man prevail; the man of sin, antichrist, that is, let him not always
Read John Gill on Psalms 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryArise, O LORD; let not man prevail: let the heathen be judged in thy sight. Arise, O Lord: let not man prevail. "Man;" literally, weak, mortal man [ 'ªnowsh (H582), from 'aanash (H605), to be weak].
Read Robert Jamieson on Psalms 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 9:19 Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.Ver. 19. Arise, O Lord, let not man prevail] Prayers are the Church’ s weapons, her bombardae et instrumenta bellica (Luther), whereby she is terrible as an army with banners; she prays down her enemies.
Read John Trapp on Psalms 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Let not man prevail.—Better, let not mere man be defiant.
Read Charles John Ellicott on Psalms 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Arise, O Lord] Let this be the time in which thou wilt deliver thy poor people under oppression and persecution.
Read AdamClarke on Psalms 9 →CambridgeThe Cambridge Bible for Schools and Colleges19, 20. This stanza should begin with Kaph, but (if the text is sound) the similar letter Qoph is substituted for it. [Kaph is prefixed to Psalms 9:18 in Dr Scrivener’s text; but this verse belongs to the stanza of Yod.] It is a prayer for further and still more complete judgment upon the nations, that they may be taught to know their human weakness. Arise, O Jehovah; let not mortal man wax strong: Let the nations be Judged in thy presence. Ordain terror for them, O Jehovah, Let the nations know they are but mortal. The word for ‘man’ (enôsh) denotes man in his weakness as contrasted with God (2 Chronicles 14:11; Job 4:17; Isaiah 51:7; Isaiah 51:12). ‘Strength’ is the prerogative of God…
Read Cambridge on Psalms 9 →Albert Barnes1798–1870Barnes' Notes on the BibleArise, O Lord - See the notes at Psalms 3:7. Let not man prevail - Against thee and thy cause.
Read Albert Barnes on Psalms 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19, 20. The closing strophe is an urgent call for hastening the righteous judgments of God.
Read Daniel Denison Whedon 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
Rise up, O LORD, do not let man prevail; let the nations be judged in Your presence.
Arise, Yahweh! Don’t let man prevail. Let the nations be judged in your sight.
Rise up, O LORD, do not let man prevail; let the nations be judged in Your presence.
Rise up, Lord! Don’t let men be defiant! May the nations be judged in your presence!
Tyndale line
Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.
Arise, O Jehovah; let not man prevail: Let the nations be judged in thy sight.
Arise, O LORD; let not man prevail: let the nations be judged in thy sight.
Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.
Vp Lord: let not man preuaile: let the heathen be iudged in thy sight.
Strictly literal
Arise, Jehovah; let not man prevail: let the nations be judged in thy sight.
Rise, O Jehovah, let not man be strong, Let nations be judged before Thy face.
Rise, O YHWH, do not let man be strong, || Let nations be judged before Your face.
(9:20) Arise, O Lord; let not the mortal boast of his strength; let nations be judged before thy face.
Arise, Yahweh; do not let man win against you; may the nations be judged in your sight.
From the Latin
For the poor man shall not be forgotten to the end: the patience of the poor shall not perish for ever.
Simplified
Stand up, Lord! Don't let human beings win! Let the nations be brought before you for judgment!
Up! O Lord; let not man overcome you: let the nations be judged before you.
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 presents the verse as קוּמָ֣ה יְ֭הוָה אַל־ יָעֹ֣ז אֱנ֑וֹשׁ יִשָּׁפְט֥וּ ג֝וֹיִ֗ם עַל־ פָּנֶֽיךָ׃, while the Septuagint matches seven of the nine words. The Dead Sea Scrolls contain partial restorations but do not significantly differ from the Masoretic Text, indicating a strong textual consistency across these witnesses.
קוּמָ֣ה יְ֭הוָה אַל־ יָעֹ֣ז אֱנ֑וֹשׁ יִשָּׁפְט֥וּ ג֝וֹיִ֗ם עַל־ פָּנֶֽיךָ׃
7 of the 9 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.
כי לא לנצח ישכח אביון [תקות] [ענוים] [תאבד] [לעד]
3 words on the leather — 2 partly restored, 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 9:19
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
HVqv2ms/Sh — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
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
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
עָזַז (azaz) is a Hebrew verb meaning to be strong or to prevail. It can refer to both literal and figurative strength, with uses in the Qal form indicating strength or prevailing, and in the Hiphil form suggesting making firm or strengthening. The entries highlight its application in contexts of boldness, particularly in relation to a wicked man.
[עָזַז] vb. be strong
Qal be strong, prevail
Hiph. a wicked man maketh firm (sheweth boldness) with his face
base
H5810 [עָזַז] be strong .be strong, prevail
. a wicked man maketh firm (sheweth boldness) with his face
5810 `azaz aw-zaz'
a primitive root; to be stout (literally or
figuratively):--harden, impudent, prevail, strengthen (self),
be strong.
עָזַז (a.zaz) — be strong.
1) to be strong
1a) (Qal) to be strong, prevail
1b) (Hiphil) to make firm, strengthen
HVqj3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
HVNi3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
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
HR — PrepositionHR
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 פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms