Psalms 109:12 — Word Study
WLCאַל־ יְהִי־ ל֭וֹ מֹשֵׁ֣ךְ חָ֑סֶד וְֽאַל־ יְהִ֥י ח֝וֹנֵ֗ן לִיתוֹמָֽיו׃
BSAMay there behâyâh▸ no oneʼal [none at all, not a single person] to extendmâshak [to show, to offer] kindnesschêçêd [mercy, pity, loving actions] [and]hâyâh▸ no oneʼal [no one at all, not anyone] to favorchânan [to show compassion, to have pity on] his fatherless childrenyâthôwm [orphaned, without a father, orphans, young ones without a parent]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| יְהִי־ | it belong | Verb, Qal, jussive third person masculine singular |
| ל֭וֹ | to him | Preposition, suffix |
| מֹשֵׁ֣ךְ | [one who] prolongs | Verb, Qal, participle (active) masculine singular |
| חָ֑סֶד | loyalty | Noun common, masculine singular absolute |
| וְֽאַל־ | and may not | Conjunction, particle |
| יְהִ֥י | it belong | Verb, Qal, jussive third person masculine singular |
| ח֝וֹנֵ֗ן | [one who] shows favor | Verb, Qal, participle (active) masculine singular |
| לִיתוֹמָֽיו׃ | to fatherless children his | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May there be no one to extend kindness to him, and no one to favor his fatherless children. |
| KJV | Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children. |
| ASV | Let there be none to extend kindness unto him; Neither let there be any to have pity on his fatherless children. |
| YLT | He hath none to extend kindness, Nor is there one showing favour to his orphans. |
| WEB | Let there be no one to extend kindness to him, neither let there be anyone to have pity on his fatherless children. |
| BBE | Let no man have pity on him, or give help to his children when he is dead. |
Translations agree on the meaning of the key terms in this verse, particularly regarding kindness and favor.
The verse consists of two main clauses connected by a conjunction, emphasizing the total absence of kindness and favor.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 109:12
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 Against an Enemygenerated
Psalm 109:12 is part of a lament where the psalmist expresses a desire for the complete absence of kindness towards an adversary and their fatherless children. This psalm reflects deep feelings of betrayal and injustice, calling for divine retribution against those who have wronged the speaker. The surrounding verses amplify this theme of cursing and seeking justice, as seen in Psalm 109:11 and Psalm 109:13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 27:11 | When its limbs are dry, they are broken off. Women come and use them for kindling; for this is a people without understanding. Therefore their Maker has no compassion on them, and their Creator shows them no favor. |
| 2 | Luke 6:38 | Give, and it will be given to you. A good measure, pressed down, shaken together, and running over will be poured into your lap. For with the measure you use, it will be measured back to you.” |
| 3 | James 2:13 | For judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment. |
| 4 | Psalm 137:8–9 | O Daughter of Babylon, doomed to destruction, blessed is he who repays you as you have done to us. |
| 5 | Isaiah 13:18 | Their bows will dash young men to pieces; they will have no mercy on the fruit of the womb; they will not look with pity on the children. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חֶסֶד, Cha.sedgenerated
The noun חֶסֶד (chesed) refers to kindness, mercy, or loyalty. It often describes the loving actions of God towards humanity, emphasizing compassion and grace. The parsing as a common noun in the masculine singular indicates it is a general term for kindness that can be applied broadly.
This word is significant in the context of the psalm, as it highlights the absence of compassion that the psalmist wishes upon the adversary. The call for no one to extend חֶסֶד emphasizes the severity of the curse and the depth of the psalmist's feelings.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses extend kindness for מֹשֵׁךְ and favor for ח֝וֹנֵן.
Sentence Structuregenerated
The verse is structured around two main clauses, each beginning with a jussive verb: יְהִי (may it be) and יְהִי (may it be), indicating a strong wish or desire. The first clause expresses a wish for no one to show kindness, while the second expresses a similar wish regarding favor for the fatherless children.
The use of parallelism in the structure reinforces the psalmist's plea, emphasizing the totality of the desired absence of kindness and favor.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חֶסֶד is rendered as ἀντιλήμπτωρ, which suggests a narrower focus on the act of receiving kindness or help. This choice indicates a shift from the broader concept of loyalty to a more specific action of receiving aid.
The translation of ח֝וֹנֵן as οἰκτίρμων also highlights the aspect of compassion, aligning closely with the meanings found in the Hebrew.
In plain words — the whole versegenerated
Psalm 109:12 expresses a strong desire for there to be no kindness or favor shown to a person and their fatherless children. The psalmist is lamenting and calling for a complete lack of compassion towards their adversary, reflecting deep feelings of betrayal and injustice.
Frequently Asked Questionsgenerated
The psalmist is expressing a wish that no one would show compassion or mercy to the adversary, highlighting the severity of their feelings.
The mention of fatherless children emphasizes the vulnerability of those affected by the adversary's actions, indicating that the curse extends to the innocent.
This verse encapsulates the theme of seeking justice and retribution against an enemy, reflecting the psalmist's desire for divine intervention.
The psalmist's raw emotional expression illustrates the importance of bringing one's feelings before God, even in times of distress and anger.
Reflection Questionsgenerated
- What does this verse reveal about the nature of kindness and mercy in our relationships?
- How can we respond to those who have wronged us, in light of the psalmist's plea?
- In what ways can we ensure that we extend kindness to those in need, especially the vulnerable?
- How does understanding the context of this psalm help us process feelings of betrayal or injustice in our own lives?
The early church on this verse — how the Fathers read it
The early church fathers, such as Augustine, referenced this verse to discuss themes of justice and divine retribution in their writings.
But as even orphans may, without one to help them, and without a guardian, nevertheless increase amid trouble and want, and preserve their race by descent; he next says, "Let his posterity be destroyed;Early Church Fathers on Psalms 109 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 109:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet there be none to extend mercy unto him,.... No pity is ever expressed at hearing or reading the sad case of Judas; and though the Jews were pitied of those that carried them captive to Babylon,
Read John Gill on Psalms 109 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the extortioner catch all that he hath; and let the strangers spoil his labour. -God's visitation on the wicked man's property (Psalms 109:11-12); on his name and memorial (Psalms 109:13-15).
Read Robert Jamieson on Psalms 109 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet him and his be unpitied and hated as the public enemies of mankind.
Read Matthew Poole on Psalms 109 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 109:12 Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children.Ver. 12. Let there be none to extend mercy to him] Let God in his justice set off all hearts from him that had been so unreasonably merciless. Thus no man opened his mouth to intercede for Haman; Judas was shaken off by the priests, and bid see to himself, &c. Neither let there be any to favour his fatherless] Pupillis pusillis. Let there be none to plead their pupil’ s cause against the griping extortioner, or the stranger that violently invadeth their right.
Read John Trapp on Psalms 109 →CambridgeThe Cambridge Bible for Schools and Colleges12. Let him have none to continue lovingkindness to him as represented in his children; nor any one to have pity on his orphans.
Read Cambridge on Psalms 109 →Albert Barnes1798–1870Barnes' Notes on the BibleLet there be none to extend mercy unto him - Let him find compassion and sympathy in no one. When he suffers, let him be left to bear it alone. Let there be none found to shed a tear of compassion over him, or to relieve him.
Read Albert Barnes on Psalms 109 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Let there be none to extend mercy—There shall be none. The word “extend” takes the sense of lengthened time, as Psalms 36:10, “O continue,” etc. Psalms 85:5, “Wilt thou draw out,” etc. Proverbs 13:12, “Hope deferred,” etc.
Read Daniel Denison Whedon on Psalms 109 →The verse in English, compared — 16 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
May there be no one to extend kindness to him, and no one to favor his fatherless children.
Let there be no one to extend kindness to him, neither let there be anyone to have pity on his fatherless children.
May there be no one to extend kindness to him, and no one to favor his fatherless children.
May no one show him kindness! May no one have compassion on his fatherless children!
Tyndale line
Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children.
Let there be none to extend kindness unto him; Neither let there be any to have pity on his fatherless children.
Let there be none to extend mercy unto him; neither let there be any to have pity on his fatherless children.
Let there be none to extend mercy to him: neither let there be any to favor his fatherless children.
Let there be none to extend mercie vnto him: neither let there be any to shewe mercie vpon his fatherlesse children.
Strictly literal
Let there be none to extend kindness unto him, neither let there be any to favour his fatherless children;
He hath none to extend kindness, Nor is there one showing favour to his orphans.
He has none to extend kindness, || Nor is there one showing favor to his orphans.
Let him have none that extendeth kindness, and let there be none that is gracious to his fatherless children.
May no one extend any kindness to him; may no one have pity on his fatherless children.
Simplified
May no one be kind to him; may no one take pity on his fatherless children.
Let no man have pity on him, or give help to his children when he is dead.
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 of Psalms 109:12 reads, "אַל־ יְהִי־ ל֭וֹ מֹשֵׁ֣ךְ חָ֑סֶד וְֽאַל־ יְהִ֥י ח֝וֹנֵ֗ן לִיתוֹמָֽיו׃" which translates to, "May there be no one to extend kindness to him, and no one to favor his fatherless children." The Septuagint closely aligns with the Masoretic Text as it matches 8 of the 9 words, though it presents the text in a different word order and includes its own articles. However, the specific wording and structure of the Septuagint are not provided in this instance, so we cannot confirm any differences in meaning. The Samaritan Pentateuch and the Dead Sea Scrolls are not mentioned here, indicating that we do not have their readings for this verse to compare against the Masoretic Text.
אַל־ יְהִי־ ל֭וֹ מֹשֵׁ֣ךְ חָ֑סֶד וְֽאַל־ יְהִ֥י ח֝וֹנֵ֗ן לִיתוֹמָֽיו׃
8 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.
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 109:12
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.
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)
Part — ParticleHTn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
מָשַׁךְ (mashak) is a Hebrew verb meaning to draw or drag, with a wide range of applications. It can refer to actions like drawing a bow, prolonging time, or trailing seed during sowing. The entries also note uses in contexts of sound and cheer, as well as implications of height and postponement.
מָשַׁךְ vb. draw, drag
Qal
draw and lift out of
draw the bow
proceed, march
draw out a sound, give a sound
draw out, prolong, continue
trail seed (draw along in sowing)
(late) cheer (draw, attract, gratigy)
Niph. they shall not be prolonged (days of Babylon); it shall not be postponed
Pu. long drawn out: of persons, = tall; hope postponed, deferred
base
H4900 מָשַׁךְ draw, drag .. draw and lift out of
. draw the bow
. proceed, march
. draw out a sound, give a sound
. draw out, prolong, continue
. trail seed (draw along in sowing)
. (late) cheer (draw, attract, gratigy)
. they shall not be prolonged (days of Babylon); it shall not be postponed
. long drawn out: of persons, = tall; hope postponed, deferred
4900 mashak maw-shak'
a primitive root; to draw, used in a great variety of
applications (including to sow, to sound, to prolong, to
develop, to march, to remove, to delay, to be tall,
etc.):--draw (along, out), continue, defer, extend, forbear,
X give, handle, make (pro-, sound)long, X sow, scatter,
stretch out.
מָשַׁךְ (ma.shakh) — to draw.
1) to draw, drag, seize
1a) (Qal)
1a1) to draw (and lift out), drag along, lead along, drag or lead off, draw down
1a2) to draw (the bow)
1a3) to proceed, march
1a4) to draw out or give (a sound)
1a5) to draw out, prolong, continue
1a6) to trail (seed in sowing)
1a7) to cheer, draw, attract, gratify
1b) (Niphal) to be drawn out
1c) (Pual)
1c1) to be drawn out, be postponed, be deferred
1c2) to be tall
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
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
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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…
→ See GOD, GRACE OF
יָתוֹם (yathowm) means 'orphan' and is derived from a root that suggests loneliness or bereavement. The term specifically refers to a fatherless child or a bereaved person. All entries consistently define it in this way, with no significant disagreement among the lexicons.
יָתוֹם n.[m.] orphan
base
H3490 יָתוֹם orphan
3490 yathowm yaw-thome'
from an unused root meaning to be lonely; a bereaved
person:--fatherless (child), orphan.
יָתוֹם (ya.tom) — orphan.
an orphan, fatherless
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms