Psalms 10:1 — Word Study
WLCלָמָ֣ה יְ֭הוָה תַּעֲמֹ֣ד בְּרָח֑וֹק תַּ֝עְלִ֗ים לְעִתּ֥וֹת בַּצָּרָֽה׃
BSAWhymâh O LORDYᵉhôvâh [Yehovah, The covenant Name of God] do You standʻâmad▸ [to stand in a strong sense, be firmly established] far offrâchôwq [at a distance, in a distant place] Why do You hideʻâlam▸ [to conceal, be hidden from view] in timesʻêth [moments, events, or periods] of troubletsârâh [adversity, distress, or vexation]
| Greek | English | Parsing |
|---|---|---|
| לָמָ֣ה | why? | Preposition, pronoun |
| יְ֭הוָה | O Yahweh | Noun proper |
| תַּעֲמֹ֣ד | do you stand | Verb, Qal, imperfect second person masculine singular |
| בְּרָח֑וֹק | at a distance | Preposition |
| תַּ֝עְלִ֗ים | do you hide? | Verb, Hiphil, imperfect second person masculine singular |
| לְעִתּ֥וֹת | to times of | Preposition, noun common both plural construct |
| בַּצָּרָֽה׃ | trouble | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why, O LORD, do You stand far off? Why do You hide in times of trouble? |
| KJV | Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble? |
| ASV | Why standest thou afar off, O Jehovah? Why hidest thou thyself in times of trouble? |
| YLT | Why, Jehovah, dost Thou stand at a distance? Thou dost hide in times of adversity, |
| WEB | Why do you stand far off, Yahweh? Why do you hide yourself in times of trouble? |
| BBE | Why do you keep far away, O Lord? why are you not to be seen in times of trouble? |
The translations agree on the phrasing and meaning of the verse, presenting a unified understanding of the psalmist's lament.
Two main questions highlight the psalmist's deep sense of abandonment and longing for God's presence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָמַד
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 10:1
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 Cry for Helpgenerated
Psalm 10:1 expresses the psalmist's anguish as he questions the LORD about His seeming distance during troubling times. This verse sets the tone for the psalm, where the psalmist grapples with the presence of evil and the silence of God. The following verses (2-4) further explore the wickedness of the proud and the plight of the needy, emphasizing the contrast between divine absence and human suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:1 | My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning? |
| 2 | Psalm 46:1 | God is our refuge and strength, an ever-present help in times of trouble. |
| 3 | Jeremiah 14:8 | O Hope of Israel, its Savior in times of distress, why are You like a stranger in the land, like a traveler who stays but a night? |
| 4 | Psalm 13:1–3 | How long, O LORD? Will You forget me forever? How long will You hide Your face from me? |
| 5 | Psalm 27:9 | Hide not Your face from me, nor turn away Your servant in anger. You have been my helper; do not leave me or forsake me, O God of my salvation. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yahwehgenerated
The name יְהוָה (Yahweh) signifies the self-existent and eternal nature of God. It is the covenant name used throughout the Old Testament, representing God's relationship with His people. The use of this name in the psalm highlights the personal and communal aspect of the psalmist's plea, calling upon the God who has made promises to His people.
In this context, the invocation of Yahweh underscores the urgency of the psalmist's cry, as he seeks the attention of the God who has historically intervened in the lives of His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: "Why, O LORD, do You stand far off?
Sentence Structuregenerated
The verse contains two main clauses, both beginning with a question: לָמָ֣ה (Why) introduces the psalmist's inquiries about God's distance and concealment. The structure emphasizes the psalmist's desperation and confusion regarding God's apparent absence.
The Hebrew word order places emphasis on the actions of standing and hiding, highlighting the psalmist's feelings of abandonment during distress.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יְהוָה is rendered as κύριε (Kyrios), meaning 'Lord'. This translation maintains the reverence for God's name while addressing the same plea for divine intervention.
The Greek word ἀφέστηκας corresponds to תַּעֲמֹ֣ד, indicating a strong sense of standing apart, which aligns with the psalmist's feeling of God's distance.
In plain words — the whole versegenerated
Psalm 10:1 shows the psalmist asking God why He seems far away and hidden during difficult times. This expresses a deep feeling of abandonment and a desire for God's presence in moments of trouble.
Frequently Asked Questionsgenerated
The psalmist is expressing a feeling of abandonment, questioning why God seems distant when help is needed the most.
The psalmist feels that in times of trouble, God is not visible or accessible, leading to feelings of despair.
It reveals a deep longing for connection and intervention from God, highlighting the tension between faith and the experience of suffering.
This verse sets the stage for the psalm's exploration of human suffering and divine silence, framing the psalmist's plea for justice and help.
Reflection Questionsgenerated
- Have I ever felt that God was distant during difficult times? How did I respond?
- What does it mean to me to call upon God in moments of trouble?
- How can I better understand the experiences of those who feel abandoned by God?
- In what ways can I seek God's presence more actively in my life?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, reflecting on the psalmist's plea for God's presence during trials.
"Why, O Lord," says he, "have You withdrawn afar off?" Then he who thus inquired, as if all on a sudden he understood, or as if he asked, though he knew, that he might teach, adds, "You despise in due seasons, in tribulations:" that is,Early Church Fathers on Psalms 10 →
In his regard for the afflicted, he says to the Lord in the manner of human weakness, “Why have you withdrawn far away?” This does not mean that God leaves a place and moves to another location since he is completely present in every…Early Church Fathers on Psalms 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 10:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhy standest thou afar off, O Lord?.... This psalm begins with a complaint which proceeds on two general heads; the one is with respect to God, his distance from his people, and desertion of them in
Read John Gill on Psalms 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhy standest thou afar off, O LORD? why hidest thou thyself in times of trouble? This Psalm differs from those which precede and follow, in having no superscription.
Read Robert Jamieson on Psalms 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 10 THE This Psalm contains David’ s complaint unto God against his malicious enemies, especially those of his own people, whose wicked and deceitful practices he here describes, and then commits his cause to God, and begs his help against them. The psalmist complaineth of God’ s hiding himself, ; and of the outrage and pride of the wicked, . The language, ,7, and malicious practice of the wicked, , and their denying God’ s omniscience, . David prayeth for remedy against and punishment upon, the wicked, ; and acknowledgeth God’ s mercy in hearing the oppressed, . Why standest thou afar off, like one that neither sees, nor hears, nor regards me, nor intendest any help for me? Thyself…
Read Matthew Poole on Psalms 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 10:1 Why standest thou afar off, O LORD? [why] hidest thou [thyself] in times of trouble?Ver. 1. Why standest thou afar off, O Lord?] As if thou hadst forgotten what thou hadst promised thy people in the formed psalm; which the Greek and Latin versions make to be one and the same with this, as having no title, and tending almost to the same purpose. Hence the difference in numbers, which holdeth almost to the end of the psalter, viz. to Psalms 148:1-14. Why hidest thou thyself in times of trouble?] So God seemeth to do when he helpeth not presently; neither doth anything more trouble the saints in affliction than the want of God’ s gracious presence. This maketh them thus to…
Read John Trapp on Psalms 10 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM X The psalmist complains to God of the oppressions which the poor suffer from the wicked man, whom he describes as the hater of the poor, 1, 2; proud, 3; one who will not seek God, 4; and is regardless of his judgments, 5; self-confident, 6; blasphemous and deceitful, 7; strives by subtlety and treachery to destroy the poor, 8-10; and supposes that God is regardless of his conduct, 11. The psalmist calls earnestly on God to preserve the poor and humble, and cast down the oppressor, 12-15. He foresees that his prayer is heard; that judgment will be executed, and the poor delivered, 16-18. NOTES ON PSALM X Verse 1. Why standest thou afar off, O Lord?] This Psalm makes a part of the…
Read AdamClarke on Psalms 10 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. Stanza of Lamed. Expostulation with Jehovah for neglect of His persecuted people, and statement of the wrongs which call for redress.
Read Cambridge on Psalms 10 →Albert Barnes1798–1870Barnes' Notes on the BibleWhy standest thou afar off, O Lord? - That is, What is the reason why thou doest this?
Read Albert Barnes on Psalms 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Why—Not a demand for the reason of delay, but a plaintive appeal for help. Afar off… hidest… thyself—Not literally, but in appearance— seemest to hide thyself.
Read Daniel Denison Whedon on Psalms 10 →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
Why, O LORD, do You stand far off? Why do You hide in times of trouble?
Why do you stand far off, Yahweh? Why do you hide yourself in times of trouble?
Why, O LORD, do You stand far off? Why do You hide in times of trouble?
Why, Lord, do you stand far off? Why do you pay no attention during times of trouble?
Tyndale line
Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?
Why standest thou afar off, O Jehovah? Why hidest thou thyself in times of trouble?
Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?
Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?
Why standest thou farre off, O Lord, and hidest thee in due time, euen in affliction?
Strictly literal
Why, Jehovah, standest thou afar off? [Why] hidest thou thyself in times of distress?
Why, Jehovah, dost Thou stand at a distance? Thou dost hide in times of adversity,
Why, YHWH, do You stand at a distance? Do You hide in times of adversity?
Wherefore, O Lord, standest thou afar off? hidest thyself in times of distress?
Why, Yahweh, do you stand far off? Why do you hide yourself in times of trouble?
From the Latin
Unto the end. A psalm for David.
Simplified
Lord, why are you so distant? Why do you hide from me in times of trouble?
Why do you keep far away, O Lord? why are you not to be seen in times of trouble?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, showing a consistent understanding of the psalmist's cry. The Dead Sea Scrolls also align closely with the Masoretic Text, though some words are restored, indicating that the core message remains intact across these witnesses.
לָמָ֣ה יְ֭הוָה תַּעֲמֹ֣ד בְּרָח֑וֹק תַּ֝עְלִ֗ים לְעִתּ֥וֹת בַּצָּרָֽה׃
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.
[למה] [יהוה] [תעמד] [ברחוק] תעלים [לעתות] [בצרה]
nothing on the leather here — 1 partly restored, 6 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 10:1
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
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)
N-proper — Noun properHNpt
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Prep | Adj — PrepositionHR/Aamsa
עָלַם (alam) is a Hebrew verb meaning to conceal or hide. It covers various forms, including being hidden, hiding oneself, and the act of concealing something. The entries indicate its use in different grammatical stems, such as Qal, Niphal, Hiphil, and Hithpael, which express nuances of secrecy and concealment.
[עָלַם] vb. conceal
Qal as subst. our secret, i.e. hidden sin
Niph. be concealed
Hiph. conceal, hide
Hithp. and thou hide thyself completely from them (utterly neglect to aid)
base
H5956 [עָלַם] conceal
5956 `alam aw-lam'
a primitive root; to veil from sight, i.e. conceal (literally
or figuratively):--X any ways, blind, dissembler, hide
(self), secret (thing).
עָלַם (a.lam) — to conceal.
1) to conceal, hide, be hidden, be concealed, be secret
1a) (Qal) secret (participle)
1b) (Niphal)
1b1) to be concealed
1b2) concealed, dissembler (participle)
1c) (Hiphil) to conceal, hide
1d) (Hithpael) to hide oneself
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Prep | N-cp — Preposition · noun common both plural constructHR/Ncbpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word צָרָה (*tsarah*) is built from the root meaning tightness or trouble. It covers a range of meanings including dearth, distress, and adversary, as well as specifically referring to a rival wife. The entries note its use in contexts of adversity and anguish, with a specific reference to 1 Samuel 1:6.
בַּצָּרָה n.f. dearth, destitution
base
צָרָה 72 n.f. id. [r.dz.ac] straits, distress
base
[צָרָה] n.f. vexer, rival-wife;—sf. 1 S 1:6.
ref
H6869a בַּצָּרָה dearth, destitution H6869b צָרָה id. [6862b] H6869c צָרָה vexer, rival-wife
6869 tsarah tsaw-raw'
feminine of 6862; tightness (i.e. figuratively, trouble);
transitively, a female rival:--adversary, adversity,
affliction, anguish, distress, tribulation, trouble.
see HEBREW for 06862
בַּצָּרָה (bats.tsa.rah) — dearth.
death, destitution
צָרָה (tsa.rah) — distress.
straits, distress, trouble
צָרָה (tsa.rah) — vexer.
vexer, rival wife
N-fs — Noun common · feminine singular absoluteHNcfsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1