Psalms 109:17 — Word Study
WLCוַיֶּאֱהַ֣ב קְ֭לָלָה וַתְּבוֹאֵ֑הוּ וְֽלֹא־ חָפֵ֥ץ בִּ֝בְרָכָ֗ה וַתִּרְחַ֥ק מִמֶּֽנּוּ׃
BSAThe cursing [that]qᵉlâlâh [reviling, wish for harm] he lovedʼâhab▸ [took pleasure in, delighted in] may it fall on himbôwʼ▸ [come unto, meet] the blessingBᵉrâkâh [gift from God, prosperity] [in which] he refusedlôʼ [did not delight, had no time] to delightchâphêts■ [be pleased, take pleasure] may it be farrâchaq▸ [so let it be, cause it to be, distant, removed] from himmin
| Greek | English | Parsing |
|---|---|---|
| וַיֶּאֱהַ֣ב | and he loved | Verb, Qal, sequential imperfect third person masculine singular |
| קְ֭לָלָה | a curse | Noun common, feminine singular absolute |
| וַתְּבוֹאֵ֑הוּ | and it came to him | Verb qal sequential imperfect third person feminine singular, suffix |
| וְֽלֹא־ | and not | Conjunction, particle |
| חָפֵ֥ץ | he delighted | Verb, Qal, perfect third person masculine singular |
| בִּ֝בְרָכָ֗ה | in blessing | Preposition, noun common feminine singular absolute |
| וַתִּרְחַ֥ק | and it was far | Verb, Qal, sequential imperfect third person feminine singular |
| מִמֶּֽנּוּ׃ | from him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The cursing that he loved, may it fall on him; the blessing in which he refused to delight, may it be far from him. |
| KJV | As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him. |
| ASV | Yea, he loved cursing, and it came unto him; And he delighted not in blessing, and it was far from him. |
| YLT | And he loveth reviling, and it meeteth him, And he hath not delighted in blessing, And it is far from him. |
| WEB | Yes, he loved cursing, and it came to him. He didn’t delight in blessing, and it was far from him. |
| BBE | As he took pleasure in cursing, so let it come on him; and as he had no delight in blessing, let it be far from him. |
Where they part company is in the interpretation of the blessings and curses — see How Translations Differ.
The sentence consists of two main clauses, each followed by a wish, creating a parallel structure that emphasizes the consequences of the subject's choices.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָהֵב
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 109:17
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 Psalm of Justicegenerated
Psalms 109:17 presents a stark contrast between the curses that the subject loves and the blessings he refuses. The psalmist calls for the consequences of the subject's choices to manifest, emphasizing the theme of divine justice. This section of the psalm serves as a reflection on the moral order and the repercussions of one's actions, echoing sentiments found in other psalms such as Psalm 52:4-5 and Proverbs 14:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 52:4–5 | You love every word that devours, O deceitful tongue. |
| 2 | Psalm 59:12–13 | By the sins of their mouths and the words of their lips, let them be trapped in their pride, in the curses and lies they utter. |
| 3 | Proverbs 14:14 | The backslider in heart receives the fill of his own ways, but a good man is rewarded for his ways. |
| 4 | Ezekiel 35:6 | therefore as surely as I live, declares the Lord GOD, I will give you over to bloodshed and it will pursue you. Since you did not hate bloodshed, it will pursue you. |
| 5 | Matthew 7:2 | For with the same judgment you pronounce, you will be judged; and with the measure you use, it will be measured to you. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אָהֵב, vai.ye.'e.Havgenerated
The Hebrew verb אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. In this verse, it indicates a strong preference or delight in cursing, which is a significant aspect of the subject's character.
The parsing as a sequential imperfect third person masculine singular suggests an ongoing or habitual action, indicating that the subject consistently takes pleasure in the act of cursing.
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 govern the clauses: וַיֶּאֱהַ֣ב (*and he loved*) and וַתִּרְחַ֥ק (*and it was far*). The structure emphasizes the cause-and-effect relationship between the subject's actions and the consequences he faces.
The first clause expresses the action of loving a curse, while the second clause describes the distance of the blessings he rejected, creating a parallel that highlights the contrast in his choices.
Septuagint Backgroundgenerated
The Septuagint translates אָהֵב as ἠγάπησεν (*he loved*), which maintains the sense of affection but may carry a slightly different nuance in the Greek context.
The choice of κατάραν (*curse*) for קְלָלָה also reflects a direct correspondence, emphasizing the weight of the curse in both texts.
In plain words — the whole versegenerated
Psalms 109:17 shows the psalmist wishing that the curses the subject loves will come upon him, while the blessings he refuses will be far from him. This reflects a theme of justice, where one's actions lead to direct consequences.
Frequently Asked Questionsgenerated
To love a curse means to take pleasure in wishing harm or evil upon others, indicating a deep-seated malice in the individual.
The psalmist wishes for blessings to be far from the subject as a form of poetic justice, reflecting the idea that those who reject goodness should not benefit from it.
The contrast highlights the moral choices of the subject, illustrating the consequences of choosing evil over good.
This verse exemplifies the theme of justice in the Psalms by asserting that those who delight in cursing will face the repercussions of their actions, aligning with the broader biblical principle of reaping what one sows.
Reflection Questionsgenerated
- What are some ways I might be tempted to delight in negative speech or cursing?
- How can I ensure that I am embracing blessings in my life rather than rejecting them?
- In what situations have I seen the consequences of my choices reflected in my life?
- How does understanding the relationship between my actions and their outcomes influence my decisions?
The early church on this verse — how the Fathers read it
The early church fathers referenced this psalm in discussions of justice and moral consequences. Quotations from Augustine of Hippo are included, illustrating their interpretations.
The Psalm then continues: "His delight was in cursing, and it shall happen to him" [Psalms 109:17].Early Church Fathers on Psalms 109 →
For in that same Book of Testimonies, in order to justify somehow his assertion that “all are ruled by their own will,” Pelagius has cited this passage from the psalm, “And he loved cursing, and it will come to him,Early Church Fathers on Psalms 109 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 109:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs he loved cursing, so let it come unto him,.... Judas loved that which brought a curse upon him, sin; and so he may be said to love the curse; just as sinners are said to love death, Proverbs 8:36.
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 BibleCursing; either, 1. Cursed or sinful courses. Or rather, 2. To curse others, as appears from the blessing here opposed to it, and from the next verse; to wish and to procure to others, and especially to me. In blessing; in and promoting the welfare of others, which indeed an eye-sore and torment to him.
Read Matthew Poole on Psalms 109 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 109:17 As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him.Ver. 17. As he loved cursing, &c.] "The backslidcr in heart shall be filled with his own ways," Proverbs 14:14. Cursing men are cursed men, as were easy to instance in sundry, as Hacker, hanged in Queen Elizabeth’ s reign, and Sir Jervase Elloways, lieutenant of the Tower in King James’ s days, according to their own wishes. See Mr. Clark’ s Mirror, p. 210, &c. The Jews are still great cursers of Christians, they shut up their daily prayers with Maledic Domine Nazaraeis, and how it cometh home to them who knoweth not, even wrath to the utmost? 1 Thessalonians 2:16.
Read John Trapp on Psalms 109 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17, 18) Let.—The optatives in the English are wrong. These verses express facts, and the imprecation follows in Psalms 109:19. Render— He loved cursing; and it comes; He delighted not in blessing; and it departs; Yea, he clothed himself in cursing as with his cloak, And it came like water into his bowels, And like oil into his bones; May it be, &c. Comp. the proverb, “Curses, like chickens, always come home to roost.” The fabled shirt of Nessus, which ate into the mighty form of Hercules, has suggested itself to commentators in illustration of this image. In a good sense the same figure is a favourite one with the Hebrews. (See Isaiah 11:5.) Psalms 109:19 has struck most commentators as an…
Read Charles John Ellicott on Psalms 109 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. As he loved cursing, so let it come unto him] The Jews said, when crucifying our Lord, His blood be upon us and our children! Never was an imprecation more dreadfully fulfilled.
Read AdamClarke on Psalms 109 →
CambridgeThe Cambridge Bible for Schools and Colleges17. And he loved cursing, and it came to him; And delighted not in blessing, and it was far from him:
Read Cambridge on Psalms 109 →
Albert Barnes1798–1870Barnes' Notes on the BibleAs he loved cursing ... - As he loved to curse others; as he seemed to have a pleasure alike in the act of cursing and in the feeling which prompts to cursing, let him see what it is; let it come upon him in its fullness.
Read Albert Barnes 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
The cursing that he loved, may it fall on him; the blessing in which he refused to delight, may it be far from him.
Yes, he loved cursing, and it came to him. He didn’t delight in blessing, and it was far from him.
The cursing that he loved, may it fall on him; the blessing in which he refused to delight, may it be far from him.
He loved to curse others, so those curses have come upon him. He had no desire to bless anyone, so he has experienced no blessings.
Tyndale line
As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him.
Yea, he loved cursing, and it came unto him; And he delighted not in blessing, and it was far from him.
Yea, he loved cursing, and it came unto him; and he delighted not in blessing, and it was far from him.
As he loved cursing, so let it come to him: as he delighted not in blessing, so let it be far from him.
As he loued cursing, so shall it come vnto him, and as he loued not blessing, so shall it be farre from him.
Strictly literal
And he loved cursing; so let it come unto him. And he delighted not in blessing; and let it be far from him.
And he loveth reviling, and it meeteth him, And he hath not delighted in blessing, And it is far from him.
And he loves reviling, and it meets him, || And he has not delighted in blessing, || And it is far from him.
As he loved cursing, so let it come over him: and as he delighted not in blessing, so let it be far from him.
He loved cursing; may it come back upon him. He hated blessing; may no blessing come to him.
Simplified
He loved to put a curse on others—let it come back on him. He had no time for blessings—so may he never receive any.
As he took pleasure in cursing, so let it come on him; and as he had no delight in blessing, let it be far from him.
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 109:17 states, "וַיֶּאֱהַ֣ב קְ֭לָלָה וַתְּבוֹאֵ֑הוּ וְֽלֹא־ חָפֵ֥ץ בִּ֝בְרָכָ֗ה וַתִּרְחַ֥ק מִמֶּֽנּוּ׃" The Septuagint agrees with the Masoretic Text, matching all eight words in a word-by-word correspondence, although the word order and articles differ due to the nature of the Greek translation. There are no significant differences in meaning between these texts for this verse.
וַיֶּאֱהַ֣ב קְ֭לָלָה וַתְּבוֹאֵ֑הוּ וְֽלֹא־ חָפֵ֥ץ בִּ֝בְרָכָ֗ה וַתִּרְחַ֥ק מִמֶּֽנּוּ׃
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.
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 109:17
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 אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
קְלָלָה (qlalah) means 'curse' and is derived from the root word for vilification. It encompasses meanings related to cursing, vilification, and execration. The term appears in contexts of condemnation and negative speech.
קְלָלָה 33 n.f. curse
base
H7045 קְלָלָה curse
7045 qlalah kel-aw-law'
from 7043; vilification:--(ac-)curse(-d, - ing).
see HEBREW for 07043
קְלָלָה (qe.la.lah) — curse.
curse, vilification, execration
N-fs — Noun common · feminine singular absoluteHNcfsa
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3fs | Suff — Verb qal sequential imperfect third person feminine singular · suffixHc/Vqw3fs/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
חָפֵץ (chaphets) is a Hebrew verb meaning to delight in or take pleasure in something. It can refer to both human desire and divine pleasure, indicating a sense of inclination or favor. The word is also noted to mean to bend down, though this usage is rare. The entries suggest a range of meanings focused on desire and pleasure.
ref
H2654a חָפֵץ delight in H2654b חָפֵץ bend down
2654 chaphets khaw-fates'
a primitive root; properly, to incline to; by implication
(literally but rarely) to bend; figuratively, to be pleased
with, desire:--X any at all, (have, take) delight, desire,
favour, like, move, be (well) pleased, have pleasure, will,
would.
חָפֵץ (cha.phets) — to delight in.
1) to delight in, take pleasure in, desire, be pleased with
1a) (Qal)
1a1) of men
1a1a) to take pleasure in, delight in
1a1b) to delight, desire, be pleased to do
1a2) of God
1a2a) to delight in, have pleasure in
1a2b) to be pleased to do
חָפַץ (ch.ph) — to sway.
1) to move, bend down
1a) (Qal) to bend down
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
בְּרָכָה (berakah) means 'blessing' and encompasses a range of meanings including prosperity, praise of God, gifts, and treaties of peace. It is derived from the root word for 'to bless.' The entries highlight its use in various contexts, but do not indicate any significant disagreement among lexicons.
בְּרָכָה n.f. blessing
blessing
source of blessing
blessing, prosperity
blessing, praise of God
a gift, present
treaty of peace
base
H1293 בְּרָכָה blessing
1293 Brakah ber-aw-kaw'
from 1288; benediction; by implication prosperity:--blessing,
liberal, pool, present.
see HEBREW for 01288
בְּרָכָה (be.ra.khah) — blessing.
1) blessing
2) (source of) blessing
3) blessing, prosperity
4) blessing, praise of God
5) a gift, present
6) treaty of peace
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
(berakhah; eulogia): Sometimes means the form of words used in invoking the bestowal of good, as in De 33:1; Jos 8:34; and Jas 3:10. Sometimes it means the good or the benefit itself which has been conferred, as in Ge 27:36, "Hast thou not reserved a blessing for me?" and Pr 10:22, "The blessing of Yahweh, it maketh rich." "The cup of blessing" (to poterion tes eulogias, a special use of the word in 1Co 10:16), means the cup for which we bless God, or which represents to us so much blessin g from God.
James M. Gray
Referring both to God and to man. When God blesses, he bestows that efficacy which renders his blessing effectual. His blessings are either temporal or spiritual, bodily or mental; but in every thing they really convey the good which they import, Nu 6:23-27. The blessings of men to other men, unless they be inspired prophecies, as in Ge 32:32 De 33:1 1:1-29, are only good wishes, personal or official, and as it were a peculiar kind of prayer to the Author of all good for the welfare of the subject of them. Blessing, on the part of man towards God, is an act of thanks-giving for his mercies, Ps 103:1; or rather, for that special mercy which at the time occasions the act of…
→ For blessing before eating, see PRAYER
→ See THANKSGIVING AND PRAYER BEFORE TAKING FOOD
→ See also BENEDICTIONS
→ RESPONSIVE BLESSINGS OF THE LAW De 28:1-14
For the responsive curses of the law, see CURSE
→ CONTINGENT UPON OBEDIENCE Ex 15:26; 19:5; 20:6; 23:22; Le 26:3-43; De 4:1,40; 5:10,29; 7:9,12-15; 11:26-28; 12:28; 15:4,5; 28:1-14; 29:9; 30:1-10,15-20; Jos 1:8; 1Ki 2:3,4; 3:14; 8:23; 9:3-9; 1Ch 22:13; 28:7,8; 2Ch 7:17-22; 26:5; 27:6; 30:9; 31:10;
The Hebrew word רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp3ms
