Psalms 109:22 — Word Study
WLCכִּֽי־ עָנִ֣י וְאֶבְי֣וֹן אָנֹ֑כִי וְ֝לִבִּ֗י חָלַ֥ל בְּקִרְבִּֽי׃
BSAForkîy Iʼânôkîy [am] poorʻânîy [deeply humbled, afflicted, needy, lacking] and needyʼebyôwn [oppressed, in need of help] my heartlêb [innermost, emotional, the center of feelings, will, and intellect] is woundedchâlal■ [pierced, broken] within meqereb [in my inner being, midst]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| עָנִ֣י | [am] poor | Adj |
| וְאֶבְי֣וֹן | and needy | Conjunction |
| אָנֹ֑כִי | I | Pronoun |
| וְ֝לִבִּ֗י | and heart my | Conjunction, noun common masculine singular construct, suffix |
| חָלַ֥ל | someone has pierced | Verb, Qal, perfect third person masculine singular |
| בְּקִרְבִּֽי׃ | in inner being my | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I am poor and needy; my heart is wounded within me. |
| KJV | For I am poor and needy, and my heart is wounded within me. |
| ASV | For I am poor and needy, And my heart is wounded within me. |
| YLT | For I [am] poor and needy, And my heart hath been pierced in my midst. |
| WEB | for I am poor and needy. My heart is wounded within me. |
| BBE | For I am poor and in need, and my heart is wounded in me. |
Where they part company is עָנִי — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause describing the emotional state.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbחָלַל
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 109:22
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 Plea for Helpgenerated
Psalm 109:22 reflects the psalmist's deep sense of need and vulnerability. They acknowledge their poverty and emotional pain, appealing to God for assistance. This verse is part of a larger prayer for deliverance, where the psalmist expresses their condition and reliance on God's mercy, as seen in the surrounding verses, particularly Psalm 109:21 and Psalm 109:23.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:6 | But I am a worm and not a man, scorned by men and despised by the people. |
| 2 | Psalm 40:17 | But I am poor and needy; may the Lord think of me. You are my helper and deliverer; O my God, do not delay. |
| 3 | Psalm 86:1 | Incline Your ear, O LORD, and answer me, for I am poor and needy. |
| 4 | Psalm 102:17–20 | He will turn toward the prayer of the destitute; He will not despise their prayer. |
| 5 | Matthew 8:20 | Jesus replied, “Foxes have dens and birds of the air have nests, but the Son of Man has no place to lay His head.” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — עָנִי, 'a.Nigenerated
The word עָנִי (aniy) is an adjective describing a state of being poor or afflicted. It conveys a sense of humility and weakness, often arising from difficult circumstances. The parsing as an adjective indicates it modifies the subject, emphasizing the psalmist's condition.
This term is used throughout the Psalms to describe those in distress or need. Its root suggests a state of depression, which aligns with the emotional context of this verse.
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. The BSB has poor for עָנִי, and this is consistent with the KJV, ASV, and others.
Sentence Structuregenerated
The main verb of the verse is חָלַל (chalal), meaning 'to pierce,' which governs the emotional state expressed by the subject אָנֹכִי (anokhi), 'I.' The structure emphasizes the psalmist's condition and the depth of their emotional wound.
The phrase וְלִבִּי (ve.libbi), 'and my heart,' follows the subject, indicating that the heart is central to the psalmist's expression of pain.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew עָנִי is rendered as πτωξὸς, which emphasizes the state of being poor or destitute. This choice conveys a broader sense of vulnerability.
The Greek τετάρακται for חָלַל suggests a depth of emotional and physical distress, indicating that the translators understood the psalmist's pain in a profound way.
In plain words — the whole versegenerated
Psalm 109:22 shows the psalmist expressing their deep sense of need and emotional pain. They identify themselves as poor and needy, and their heart is wounded. This verse is part of a prayer for help, where the speaker relies on God's mercy.
Frequently Asked Questionsgenerated
The psalmist is expressing a state of vulnerability and lack, both materially and emotionally.
The wounded heart signifies deep emotional pain and distress, reflecting the psalmist's inner turmoil.
This verse aligns with the broader themes of the Psalms, where individuals cry out to God in their times of need and seek His mercy.
The psalmist's plea illustrates the importance of humility and the need for divine assistance in times of trouble.
Reflection Questionsgenerated
- In what areas of my life do I feel poor or needy, and how can I seek help?
- How can I express my emotional pain to God like the psalmist does?
- What does it mean to have a wounded heart, and how can I find healing?
- How can I support others who are in a similar state of need and vulnerability?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss themes of humility and the human condition. Their insights are included here to illustrate the enduring relevance of the psalmist's words.
"I go hence like a shadow that declines" [Psalms 109:22]. By this he signified death itself. For as night comes of the shadow's declining, so death comes of mortal flesh.Early Church Fathers on Psalms 109 →
“I am poor and needy,” and I am better only when in sorrow of heart I detest myself and seek your mercy, until what is faulty in me is repaired and made whole and finally I come to that state of peace that the eye of the proud cannot see.Early Church Fathers on Psalms 109 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 109:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I am poor and needy,.... As he was in human nature, being born of poor parents, brought up in a mean manner, had not where to lay his head, and was ministered to by others; though he was Lord of
Read John Gill on Psalms 109 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I am poor and needy, and my heart is wounded within me. For I am poor and needy - (Psalms 40:17.) And my heart is wounded within me - with grief (Psalms 109:16, end; Psalms 55:4).
Read Robert Jamieson on Psalms 109 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI am poor and needy; and therefore a very proper object for thy pity and help. I am wounded not slightly, but to the very heart with soul-piercing sorrows.
Read Matthew Poole on Psalms 109 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 109:22 For I [am] poor and needy, and my heart is wounded within me.Ver. 22. For I am poor and needy] As a leper showeth his ulcers to move pity, so doth David his indigency and ailments. And my heart is wounded] I have my inward troubles also: or I am cordicitus vulneratus, almost dead, animam ago.
Read John Trapp on Psalms 109 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. I am poor and needy] I am afflicted and impoverished; and my heart is wounded - my very life is sinking through distress.
Read AdamClarke on Psalms 109 →CambridgeThe Cambridge Bible for Schools and Colleges22. Cp. Psalms 109:16; Psalms 40:17; Psalms 55:4.
Read Cambridge on Psalms 109 →Albert Barnes1798–1870Barnes' Notes on the BibleFor I am poor and needy - I am helpless and dependent. I am in a condition where I need thy gracious interposition. And my heart is wounded within me - I am as one that is prostrated by a weapon - as if my heart had been pierced.
Read Albert Barnes on Psalms 109 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. I am poor and needy—A plaintive confession, often made, and always urged as the counterpart of exclusive hope in God. My heart is wounded—Pierced as with a sword. So the word, Ezekiel 32:26.
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
For I am poor and needy; my heart is wounded within me.
for I am poor and needy. My heart is wounded within me.
For I am poor and needy; my heart is wounded within me.
For I am oppressed and needy, and my heart beats violently within me.
Tyndale line
For I am poor and needy, and my heart is wounded within me.
For I am poor and needy, And my heart is wounded within me.
For I am poor and needy, and my heart is wounded within me.
For I am poor and needy, and my heart is wounded within me.
Because I am poore and needie, and mine heart is wounded within me.
Strictly literal
For I am afflicted and needy, and my heart is wounded within me.
For I [am] poor and needy, And my heart hath been pierced in my midst.
For I [am] poor and needy, || And my heart has been pierced in my midst.
For poor and needy am I, and my heart is deeply wounded within me.
For I am oppressed and needy, and my heart is wounded within me.
Simplified
For I am poor and needy, and my heart is breaking.
For I am poor and in need, and my heart is wounded in me.
Word by word, the decisions they made
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 I am poor and needy; my heart is wounded within me.' The Septuagint aligns closely with the Masoretic Text, matching all seven words, although its word order and articles differ due to its own syntax. The Dead Sea Scrolls (11Q5) also agree with the Masoretic Text, containing the key terms 'poor' and 'needy,' but two words are partially restored by an editor, indicating some textual variation in the surviving fragments.
כִּֽי־ עָנִ֣י וְאֶבְי֣וֹן אָנֹ֑כִי וְ֝לִבִּ֗י חָלַ֥ל בְּקִרְבִּֽי׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[כי] [עני] [ואביון] [אנכי] [ולב׳י] חלל בקרב׳י
2 words on the leather — 5 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 109:22
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…
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Conj | Adj — ConjunctionHC/Aamsa
ned'-i ('ebhyon).
See POOR.
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs