Psalms 102:14 — Word Study
WLCכִּֽי־ רָצ֣וּ עֲ֭בָדֶיךָ אֶת־ אֲבָנֶ֑יהָ וְֽאֶת־ עֲפָרָ֥הּ יְחֹנֵֽנוּ׃
BSAForkîy take pitychânan [have compassion, show love]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| רָצ֣וּ | they take pleasure in | Verb, Qal, perfect third person common plural |
| עֲ֭בָדֶיךָ | servants your | Noun common masculine plural construct, suffix |
| אֶת־ | the object marker | Particle |
| אֲבָנֶ֑יהָ | stones its | Noun common feminine plural construct, suffix |
| וְֽאֶת־ | and the object marker | Conjunction, particle |
| עֲפָרָ֥הּ | dust its | Noun common masculine singular construct, suffix |
| יְחֹנֵֽנוּ׃ | they show favor to | Verb, Piel, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For Your servants delight in her stones and take pity on her dust. |
| KJV | For thy servants take pleasure in her stones, and favour the dust thereof. |
| ASV | For thy servants take pleasure in her stones, And have pity upon her dust. |
| YLT | For Thy servants have been pleased with her stones, And her dust they favour. |
| WEB | For your servants take pleasure in her stones, and have pity on her dust. |
| BBE | For your servants take pleasure in her stones, looking with love on her dust. |
The translations agree on the core meanings of delight and compassion, with slight variations in wording.
The main clause presents the servants' delight, followed by a subordinate clause that adds their action of showing pity.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקוּם
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 102:14
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 Prayer for Ziongenerated
Psalms 102:14 is part of a larger prayer where the psalmist seeks God's compassion for Zion, expressing the deep connection between the servants of God and the city. The psalm reflects a time of distress for Zion, where the faithful are called to remember and care for its ruins. This theme is echoed in other scriptures that emphasize God's restoration of His people, such as in Ezra 1:5 and Psalm 79:1-7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 79:1–7 | The nations, O God, have invaded Your inheritance; they have defiled Your holy temple and reduced Jerusalem to rubble. |
| 2 | Psalm 137:5–6 | If I forget you, O Jerusalem, may my right hand cease to function. |
| 3 | Ezra 1:5 | So the family heads of Judah and Benjamin, along with the priests and Levites—everyone whose spirit God had stirred—prepared to go up and rebuild the house of the LORD in Jerusalem. |
| 4 | Ezra 3:1–3 | By the seventh month, the Israelites had settled in their towns, and the people assembled as one man in Jerusalem. |
| 5 | Ezra 7:27 | Blessed be the LORD, the God of our fathers, who has put into the heart of the king to so honor the house of the LORD in Jerusalem, |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — רָצ֣וּ, ra.Tzugenerated
The verb רָצָה (ra.Tzu) means to take pleasure in or to delight. It is a perfect third person plural verb, indicating that the subjects (God's servants) are actively engaged in this enjoyment. This word captures the essence of satisfaction and affection, showing how the servants feel about Zion's stones.
This delight is not passive; it conveys an active appreciation for the beauty and significance of Zion, reflecting their commitment and emotional investment in its restoration.
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 verbs רָצ֣וּ and יְחֹנֵֽנוּ govern the main actions of the verse. The first verb indicates the delight of the servants, while the second verb expresses their compassion.
The structure of the verse emphasizes the dual actions of delighting in Zion's stones and showing compassion for its dust, highlighting the emotional and physical connection the servants have with the city.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word רָצָה is rendered as ἀναστὰς, which suggests a sense of rising or standing up. This choice may imply an active engagement or response to the call for compassion towards Zion.
The Greek translation reflects a broader interpretation of the Hebrew, emphasizing the servants' proactive stance in their relationship with Zion.
In plain words — the whole versegenerated
Psalms 102:14 expresses how God's servants find joy in Zion's stones and show compassion for its dust. This verse highlights their emotional connection to the city and their desire for its restoration, similar to themes found in other passages like Psalm 79:1-7.
Frequently Asked Questionsgenerated
It signifies their deep affection and commitment to the city, recognizing its importance and beauty.
They express compassion for the ruins, indicating a desire for restoration and care for what has been lost.
Zion represents the dwelling place of God and His people, making its restoration a matter of spiritual importance.
It reflects a common theme in the Bible where God's people are called to care for and seek the restoration of their homeland, as seen in passages like Ezra 3:1-3.
Reflection Questionsgenerated
- In what ways can I show delight in the places and people that are important to me, like the servants do for Zion?
- How can I demonstrate compassion for those who are in need or facing difficulties?
- What does it mean for me to be a servant of God in my community?
- How can I actively participate in the restoration of what has been lost in my surroundings?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his exposition, highlighting the servants' joy in Zion's stones.
Here therefore what says he? "For your servants take pleasure in her stones" [Psalms 102:14].Early Church Fathers on Psalms 102 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 102:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thy servants take pleasure in her stones,.... Meaning not Cyrus and Darius, who gave leave and orders for the rebuilding of the city and temple of Jerusalem, as some; nor Nehemiah, and Ezra, and
Read John Gill on Psalms 102 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy days are like a shadow that declineth; and I am withered like grass.
Read Robert Jamieson on Psalms 102 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy people value the dust and rubbish of the holy city more than all the palaces of the earth, and passionately desire that it may be rebuilt.
Read Matthew Poole on Psalms 102 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 102:14 For thy servants take pleasure in her stones, and favour the dust thereof.Ver. 14. For thy servants take pleasure in her stones] They pity her, and wish her welfare; much more then dost thou. He argueth from that sweet, tender, melting frame of spirit that was found in the faithful, which is but a reflex of that far sweeter that is in God. And favour the dust thereof] The ruins and the rubbish, heartily desiring and expecting a re-edification and restoration, whereof they had a sweet promise, Amos 9:9, and for the spiritual temple to be built of Jews and Gentiles, they had many more. See all that followeth.
Read John Trapp on Psalms 102 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Stones . . . dust.—This touching description of the devotion of the Jews to their ruined city is best illustrated by the actual history in Nehemiah 3, 4, and by the scenes so often described by travellers at the “wailing place” in modern Jerusalem.
Read Charles John Ellicott on Psalms 102 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Thy servants take pleasure in her stones] Though Jerusalem was at this time in a heap of ruins, yet even her rubbish was sacred in the eyes of the pious; for this had been the city of the great King.
Read AdamClarke on Psalms 102 →CambridgeThe Cambridge Bible for Schools and Colleges14. For thy servants have affection for her stones, And for her dust are they moved with pity. Another argument to move Jehovah’s compassion. His servants look with yearning love towards Zion in its ruin. Even the broken stones and scattered heaps of rubbish which are all that remain of it are very dear to them. The language resembles that of Sanballat’s contemptuous taunt: “Will they revive the stones out of the heaps of rubbish?” Heb. dust, Nehemiah 4:2; cp. Psalms 102:10, “there is much rubbish,” Heb. dust.
Read Cambridge on Psalms 102 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thy servants take pleasure in her stones - Those who profess to be thy servants; thy friends. This was the “evidence” to the mind of the psalmist that God was about to visit his people, and to rebuild Jerusalem.
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
For Your servants delight in her stones and take pity on her dust.
For your servants take pleasure in her stones, and have pity on her dust.
For Your servants delight in her stones and take pity on her dust.
Indeed, your servants take delight in her stones, and feel compassion for the dust of her ruins.
Tyndale line
For thy servants take pleasure in her stones, and favour the dust thereof.
For thy servants take pleasure in her stones, And have pity upon her dust.
For thy servants take pleasure in her stones, and have pity upon her dust.
For thy servants take pleasure in her stones, and favor the dust thereof.
For thy seruants delite in the stones thereof, and haue pitie on the dust thereof.
Strictly literal
For thy servants take pleasure in her stones, and favour her dust.
For Thy servants have been pleased with her stones, And her dust they favour.
For Your servants have been pleased with her stones, || And they favor her dust.
(102:15) For thy servants hold dear her stones, and her very dust they cherish.
For your servants hold her stones dear and feel compassion for the dust of her ruins.
From the Latin
For he knoweth our frame. He remembereth that we are dust:
Simplified
For the people who follow you love its stones; they value even its dust!
For your servants take pleasure in her stones, looking with love on her dust.
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 reads, "For Your servants delight in her stones and take pity on her dust." The Septuagint agrees with the Masoretic Text in terms of the overall sentiment and meaning, but it presents the words in a different order and structure, reflecting its own linguistic style. The Dead Sea Scrolls (4Q84) do not preserve this verse as it appears in the Masoretic Text; instead, they contain a different phrase that suggests a focus on God's mercy towards Zion, indicating a significant variation in content. Overall, while the Septuagint aligns with the Masoretic Text, the Dead Sea Scrolls present a differing interpretation or emphasis.
כִּֽי־ רָצ֣וּ עֲ֭בָדֶיךָ אֶת־ אֲבָנֶ֑יהָ וְֽאֶת־ עֲפָרָ֥הּ יְחֹנֵֽנוּ׃
8 of the 8 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.
אתה תקום תרחם [ציון] כי עת לחננ׳ה כי בא מועד
7 words on the leather — 2 partly restored, 1 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 102:14
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
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…
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H68 אֶ֫בֶן stone . in natural state
. stone, as material
. precious stone, gen. with modifying word
. stone containing metal, = ore
. a weight, as orig. stone
. plummet
. objects like stone
. in sim. (mostly poet.) of sinking in water
. In topogr. terms
68 'eben eh'-ben
from the root of 1129 through the meaning to build; a
stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,
head-, sling-)stone(-ny), (divers) weight(-s).
see HEBREW for 01129
אֶ֫בֶן (e.ven) — stone.
: stone
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
1e) weight
1f) plummet (stones of destruction) also made of metal
1g) stonelike objects, eg hailstones, stony heart, ice
1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines
1i) (simile)
1i1) sinking in water, motionlessness
1i2) strength, firmness, solidity
1i3) commonness
1j) (metaph)
1j1) petrified with terror
1j2) perverse, hard heart
אֶ֫בֶן (e.ven) — stone: weight.
: weight
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
HNcfpc/Sp3fs — Noun common feminine plural construct · suffixHNcfpc/Sp3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
HNcmsc/Sp3fs — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
Prep | V-Qal-Inf-a | Suff — Verb · Piel · imperfect third person masculine pluralHVpi3mp
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
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