Psalms 102:10 — Word Study
WLCמִפְּנֵֽי־ זַֽעַמְךָ֥ וְקִצְפֶּ֑ךָ כִּ֥י נְ֝שָׂאתַ֗נִי וַתַּשְׁלִיכֵֽנִי׃
BSAforkîy
| Greek | English | Parsing |
|---|---|---|
| מִפְּנֵֽי־ | because of | Preposition, noun common masculine plural construct |
| זַֽעַמְךָ֥ | indignation your | Noun common masculine singular construct, suffix |
| וְקִצְפֶּ֑ךָ | and wrath your | Conjunction, noun common masculine singular construct, suffix |
| כִּ֥י | for | Particle |
| נְ֝שָׂאתַ֗נִי | you have picked up me | Verb qal perfect second person masculine singular, suffix |
| וַתַּשְׁלִיכֵֽנִי׃ | and you have thrown away me | Verb hiphil sequential imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | because of Your indignation and wrath, for You have picked me up and cast me aside. |
| KJV | Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down. |
| ASV | Because of thine indignation and thy wrath: For thou hast taken me up, and cast me away. |
| YLT | From Thine indignation and Thy wrath, For Thou hast lifted me up, And dost cast me down. |
| WEB | because of your indignation and your wrath; for you have taken me up and thrown me away. |
| BBE | Because of your passion and your wrath, for I have been lifted up and then made low by you. |
Where they part company is in the interpretation of זַ֫עַם — see How Translations Differ.
The sentence structure shows a clear cause-and-effect relationship, with the main clause setting the emotional context for the actions that follow.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 102:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament of Distressgenerated
Psalms 102:10 expresses the psalmist's anguish due to God's indignation and wrath. The verses surrounding this one depict a deep sorrow, with the psalmist feeling as though he has been lifted up only to be discarded. This lament resonates with themes of suffering and the quest for divine mercy, similar to other lamentations found throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 38:3–18 | There is no soundness in my body because of Your anger; there is no rest in my bones because of my sin. |
| 2 | Psalm 39:11 | You discipline and correct a man for his iniquity, consuming like a moth what he holds dear; surely each man is but a vapor. Selah |
| 3 | Psalm 90:7–9 | For we are consumed by Your anger and terrified by Your wrath. |
| 4 | Lamentations 1:18 | The LORD is righteous, for I have rebelled against His command. Listen, all you people; look upon my suffering. My young men and maidens have gone into captivity. |
| 5 | Lamentations 3:39–42 | Why should any mortal man complain, in view of his sins? |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — זַֽעַמְךָ֥, za.'am.Khagenerated
The word זַ֫עַם (za`am) refers to intense anger or indignation, particularly in the context of God's displeasure. It conveys a strong emotional response, often associated with divine judgment against sin. The parsing indicates it is a noun in the singular form, showing that it represents a specific instance of anger directed towards the psalmist.
This word is significant in the verse as it highlights the reason for the psalmist's distress. God's indignation is not just a passing emotion; it is a powerful force that the psalmist feels has led to his current state of being cast aside.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses indignation for זַ֫עַם and wrath for קֶ֫צֶף.
Sentence Structuregenerated
The main verb in the verse is נְ֝שָׂאתַ֗, you have picked up, which governs the clause. The structure includes a prepositional phrase indicating the reason for the psalmist's state and a conjunction linking the two actions of being lifted and cast aside.
The arrangement of the Hebrew emphasizes the cause-and-effect relationship between God's anger and the psalmist's feelings of abandonment, with the verbs clearly marking the actions taken by God.
Septuagint Backgroundgenerated
The Septuagint translates זַ֫עַם as ἄρτον (bread), which introduces a different nuance, possibly suggesting sustenance in the midst of anger. This choice may reflect an interpretative approach to the emotional state described in the Hebrew text.
The use of שָׁלַךְ as ἐκίρνων for 'to throw' indicates a direct action, aligning closely with the Hebrew meaning while also emphasizing the act of being cast aside.
In plain words — the whole versegenerated
Psalms 102:10 describes the psalmist's feelings of abandonment due to God's anger. He expresses that because of God's indignation and wrath, he feels as if he has been lifted up only to be thrown aside. This reflects deep sorrow and a plea for understanding in the midst of suffering.
Frequently Asked Questionsgenerated
The psalmist is expressing a feeling of being punished or abandoned due to God's intense anger, which he perceives as directed towards him.
He feels cast aside as a result of God's wrath, indicating a sense of rejection and despair in his current situation.
This lament connects with other psalms where individuals express distress and seek God's mercy, reflecting a common theme of human suffering and divine response.
It signifies a moment of hope or elevation, which is quickly overshadowed by the feeling of being thrown aside, illustrating the psalmist's emotional turmoil.
Reflection Questionsgenerated
- In what ways have I felt abandoned or cast aside, and how can I seek understanding in those moments?
- How can I relate to the psalmist's feelings of distress and seek comfort in my own life?
- What does it mean to experience God's anger, and how can I find hope amidst feelings of rejection?
- How can I express my own laments to God in a way that is honest and reflective of my struggles?
The early church on this verse — how the Fathers read it
The earliest commentary on this verse is from Augustine of Hippo, who reflects on the themes of divine anger and human distress, arguing from the text.
"And that because of your indignation and wrath: because you have taken me up, you have cast me down" [Psalms 102:10].Early Church Fathers on Psalms 102 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 102:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause of thine indignation and thy wrath,.... This was the burden of his complaint, what gave him the greatest uneasiness; not so much the reproach of his enemies, and his other outward
Read John Gill on Psalms 102 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause of thine indignation and thy wrath: for thou hast lifted me up, and cast me down.
Read Robert Jamieson on Psalms 102 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause of thine indignation and thy wrath; because I do not only conflict with men, but with the Almighty God, and with his anger. For thou hast lifted me up, and cast me down; as a man lifts up a person or thing as high as he can, that he may cast it down to the ground with greater force. Or he aggravates his present reproach and misery by the consideration of that great honour and happiness to which God had formerly advanced him, as Job did, Job 29 Job 30, and the church, .
Read Matthew Poole on Psalms 102 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 102:10 Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down.Ver. 10. Because of thine indignation] This lay heavier upon the good man’ s heart than all the rest, God was displeased. For thou hast lifted me up, and cast me down] That is, that I might fall with the greater poise. Significatur gravissima collisio. De coelo in terram (R. Solom.). Here the prophet accuseth not God of cruelty, but bewaileth his own misery. Miserum est fuisse felicem, It is no small unhappiness to have been happy.
Read John Trapp on Psalms 102 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Indignation and thy wrath.—Comp. Psalms 90:7. The last part of the clause is a figure taken from the action of a whirlwind. (Comp. Job 27:20-21; Job 30:22.)
Read Charles John Ellicott on Psalms 102 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. For thou hast lifted me up, and cast me down.] Thou hast lifted me on high, that thou Lightest dash me down with the greater force. We were exalted in thy favour beyond any people, and now thou hast made us the lowest and most abject of the children of men.
Read AdamClarke on Psalms 102 →
CambridgeThe Cambridge Bible for Schools and Colleges10. This suffering is the punishment of sin. The storm of God’s wrath has swept Israel away from its own land, and flung it down helpless in the land of exile. Thou hast lifted me up, and cast me down (A.V.) has been taken to mean that the bitterness of Israel’s present humiliation is intensified by the recollection of its past exaltation (cp. Lamentations 2:1), but it suits the context better to render For thou hast taken me up and flung me away, a metaphor from a hurricane. Cp. Job 27:21; Job 30:22; Isaiah 64:6. The same word is used of the banishment of Israel in Jeremiah 7:15, &c.
Read Cambridge on Psalms 102 →
Albert Barnes1798–1870Barnes' Notes on the BibleBecause of thine indignation and thy wrath - Hebrew, “From the face of thine indignation,” etc. That is - he regarded all his sufferings as proof of the indignation and wrath of God against him. See Psalms 90:7-9.
Read Albert Barnes on Psalms 102 →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
because of Your indignation and wrath, for You have picked me up and cast me aside.
because of your indignation and your wrath; for you have taken me up and thrown me away.
because of Your indignation and wrath, for You have picked me up and cast me aside.
because of your anger and raging fury. Indeed, you pick me up and throw me away.
Tyndale line
Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down.
Because of thine indignation and thy wrath: For thou hast taken me up, and cast me away.
Because of thine indignation and thy wrath: for thou hast taken me up, and cast me away.
Because of thy indignation and thy wrath: for thou hast lifted me up, and cast me down.
Because of thine indignation and thy wrath: for thou hast heaued me vp, and cast me downe.
Strictly literal
Because of thine indignation and thy wrath; for thou hast lifted me up, and cast me down.
From Thine indignation and Thy wrath, For Thou hast lifted me up, And dost cast me down.
From Your indignation and Your wrath, || For You have lifted me up, || And cast me down.
(102:11) Because of thy indignation and thy wrath; for thou hadst lifted me up, and hast cast me down.
Because of your raging anger, you have lifted me up to throw me down.
From the Latin
He hath not dealt with us according to our sins: nor rewarded us according to our iniquities.
Simplified
because of your anger and hostility, for you have picked me up and tossed me away.
Because of your passion and your wrath, for I have been lifted up and then made low by 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 (MT) of Psalms 102:10 reads, "מִפְּנֵֽי־ זַֽעַמְךָ֥ וְקִצְפֶּ֑ךָ כִּ֥י נְ֝שָׂאתַ֗נִי וַתַּשְׁלִיכֵֽנִי׃" which translates to, "because of Your indignation and wrath, for You have picked me up and cast me aside." The Septuagint (LXX) aligns closely with the MT, matching all six words, although it presents them in a different order and structure. However, the Dead Sea Scrolls (4Q84) diverge significantly from both the MT and LXX, containing a different phrase that translates to, "for I have eaten ashes like bread and mingled my drink with weeping." This indicates a notable variation in the text, suggesting a different context or emphasis in the interpretation of the psalmist's lament.
מִפְּנֵֽי־ זַֽעַמְךָ֥ וְקִצְפֶּ֑ךָ כִּ֥י נְ֝שָׂאתַ֗נִי וַתַּשְׁלִיכֵֽנִי׃
6 of the 6 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 אפר כלחם אכלתי ושקו׳י בבכי מסכתי
7 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 102:10
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 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…
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
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…
זַ֫עַם (za`am) refers to indignation or anger, particularly in the context of God's displeasure with sin. It is derived from the root word for frothing at the mouth, emphasizing a strong emotional response. The entries consistently highlight its use to convey fury and rage.
זַ֫עַם n.m. indignation
base
H2195 זַ֫עַם indignation
2195 za`am zah'-am
from 2194; strictly froth at the mouth, i.e. (figuratively)
fury (especially of God's displeasure with sin):--angry,
indignation, rage.
see HEBREW for 02194
זַ֫עַם (za.am) — indignation.
anger, indignation
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
קֶ֫צֶף (qetseph) primarily means 'wrath' or 'anger,' often associated with God or man. It can also refer to a 'splinter' or 'twig,' though this meaning is uncertain and appears only in Hosea 10:7. The word is derived from a root meaning to chip off, suggesting a connection between the two meanings.
ref
H7110a קֶ֫צֶף wrath H7110b קֶ֫צֶף prob. splinter
7110 qetseph keh'-tsef
from 7107; a splinter (as chipped off); figuratively, rage or
strife:--foam, indignation, X sore, wrath.
see HEBREW for 07107
קֶ֫צֶף (qe.tseph) — wrath.
1) wrath, anger
1a) of God
1b) of man
קֶ֫צֶף (qe.tseph) — splinter.
1) splinter, twig, broken twig
1a) meaning uncertain
HC/Ncmsc/Sp2ms — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
HVqp2ms/Sp1bs — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp1bs
שָׁלַךְ (shalak) is a Hebrew verb meaning to throw, cast, or fling. It can be used literally or figuratively, covering actions like throwing away or casting lots. The Hiphil form indicates an active throwing, while the Hophal form suggests being thrown or cast. The entries collectively emphasize various nuances of throwing and casting.
[שָׁלַךְ] 125 vb. Hiph. 112 throw, fling, cast
Hoph.
be thrown, cast
be cast forth, out
be cast down
metaph., be cast
base
H7993 שָׁלַךְ Hiph. throw, fling, cast
7993 shalak shaw-lak
a primitive root; to throw out, down or away (literally or
figuratively):--adventure, cast (away, down, forth, off,
out), hurl, pluck, throw.
שָׁלַךְ (sha.lakh) — to throw.
1) to throw, cast, hurl, fling
1a) (Hiphil)
1a1) to throw, cast, throw away, cast off, shed, cast down
1a2) to cast (lots) (fig)
1b) (Hophal)
1b1) to be thrown, be cast
1b2) to be cast forth or out
1b3) to be cast down
1b4) to be cast (metaph)
Hc/Vhw2ms/Sp1bs — Verb hiphil sequential imperfect second person masculine singular · suffixHc/Vhw2ms/Sp1bs
