Psalms 118:12 — Word Study
WLCסַבּ֤וּנִי כִדְבוֹרִ֗ים דֹּ֭עֲכוּ כְּאֵ֣שׁ קוֹצִ֑ים בְּשֵׁ֥ם יְ֝הוָ֗ה כִּ֣י אֲמִילַֽם׃
BSAThey swarmed around meçâbab■ like beesdᵉbôwrâh [a community of stinging insects] [but] they were extinguisheddâʻak■ [put out, quenched] like burningʼêsh thornsqôwts [a quickly consumed fire] in the nameshêm [identity, honor] of the LORDYᵉhôvâh [Yehovah, the supreme God] I cut them offmûwl▸ [destroyed, circumcised from being a threat]
| Greek | English | Parsing |
|---|---|---|
| סַבּ֤וּנִי | they surrounded me | Verb qal perfect third person common plural, suffix |
| כִדְבוֹרִ֗ים | like bees | Preposition, noun common masculine plural absolute |
| דֹּ֭עֲכוּ | they were extinguished | Verb, Pual, perfect third person common plural |
| כְּאֵ֣שׁ | like a fire of | Preposition, noun common both singular construct |
| קוֹצִ֑ים | thorns | Noun common, masculine plural absolute |
| בְּשֵׁ֥ם | in [the] name of | Preposition, noun common masculine singular construct |
| יְ֝הוָ֗ה | Yahweh | Noun proper |
| כִּ֣י | for | Particle |
| אֲמִילַֽם׃ | I fended off them | Verb hiphil imperfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They swarmed around me like bees, but they were extinguished like burning thorns; in the name of the LORD I cut them off. |
| KJV | They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them. |
| ASV | They compassed me about like bees; they are quenched as the fire of thorns: In the name of Jehovah I will cut them off. |
| YLT | They compassed me about as bees, They have been extinguished as a fire of thorns, In the name of Jehovah I surely cut them off. |
| WEB | They surrounded me like bees. They are quenched like the burning thorns. In Yahweh’s name I cut them off. |
| BBE | They are round me like bees; but they are put out like a fire among thorns; for in the name of the Lord I will have them cut down. |
The translations agree on the core meaning of the verse, particularly in the actions described by the psalmist.
The verse contains a main clause followed by two comparative phrases and a prepositional phrase, emphasizing the contrast between the enemies' actions and the psalmist's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָּעַךְ
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 118:12
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 Song of Deliverancegenerated
Psalm 118:12 reflects the psalmist's experience of being surrounded by enemies, likening them to bees, yet he asserts that they were extinguished like burning thorns. This imagery emphasizes the intensity of the threat and the swift defeat of the enemies, showcasing the psalmist's faith in the Lord's power to deliver him. The surrounding verses highlight a theme of trust in God during times of trouble, culminating in praise for His salvation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 1:44 | Then the Amorites who lived in the hills came out against you and chased you like a swarm of bees. They routed you from Seir all the way to Hormah. |
| 2 | Psalm 83:14–15 | As fire consumes a forest, as a flame sets the mountains ablaze, |
| 3 | Ecclesiastes 7:6 | For like the crackling of thorns under the pot, so is the laughter of the fool. This too is futile. |
| 4 | Isaiah 27:4 | I am not angry. If only thorns and briers confronted Me, I would march and trample them, I would burn them to the ground. |
| 5 | Nahum 1:10 |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — אֲמִילַֽם, 'a.mi.Lamgenerated
The verb אֲמִילַֽם ('a.mi.Lam) is a hiphil imperfect form, meaning 'I fended off' or 'I destroyed'. It conveys the action of cutting off or separating from a threat, rooted in the concept of circumcision, which symbolizes a physical and spiritual separation.
This word carries the connotation of not just physical destruction but also a decisive removal of danger. The psalmist uses this term to express the act of overcoming adversaries through divine intervention, illustrating the strength found in God's name.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses cut them off to convey the action of fending off enemies.
Sentence Structuregenerated
The main verb is סַבּ֤וּנִי (sa.Bu.ni), 'they surrounded me', which governs the entire verse. The structure presents a vivid contrast between the enemies and the psalmist's response, emphasizing the action taken in the name of the Lord.
The verse's flow moves from the description of the enemies surrounding the psalmist to the assertion of victory through divine intervention, showing a clear cause-and-effect relationship.
Septuagint Backgroundgenerated
The Septuagint translates סַבּ֤וּנִי as με, indicating the act of surrounding, while אֲמִילַֽם corresponds to αὐτούς, suggesting a direct confrontation with the enemies. This choice reflects a focus on the psalmist's action against his foes.
The translation choices in the Septuagint emphasize the psalmist's reliance on God's name for victory, paralleling the Hebrew text's themes.
In plain words — the whole versegenerated
Psalm 118:12 describes how the psalmist felt surrounded by enemies, comparing them to bees. However, he confidently states that they were extinguished like burning thorns, and he declares that he cut them off in the name of the Lord, highlighting his trust in God's protection.
Frequently Asked Questionsgenerated
This imagery illustrates the overwhelming nature of the enemies, suggesting they were numerous and aggressive, similar to a swarm of bees.
The phrase indicates that the psalmist successfully removed or defeated his enemies, emphasizing the power of God's name in achieving victory.
The verse highlights the psalmist's faith in God as a protector, illustrating that despite being surrounded by danger, he finds strength and deliverance through the Lord.
Burning thorns symbolize a quick and destructive end, reflecting how swiftly the enemies were defeated, reinforcing the theme of God's decisive intervention.
Reflection Questionsgenerated
- In what situations have I felt surrounded by challenges, and how can I trust in God's deliverance?
- How can I apply the idea of cutting off negative influences in my life, as the psalmist did?
- What does it mean to me to call upon the name of the Lord in times of trouble?
- How can I cultivate a faith that confidently faces adversaries, trusting in God's protection?
The early church on this verse — how the Fathers read it
Augustine of Hippo cites this verse to illustrate the psalmist's confidence in God's deliverance amidst adversity.
"They came about me as bees do a hive, and burned up even as the fire among the thorns: and in the Name of the Lord have I taken vengeance on them" [Psalms 118:12].Early Church Fathers on Psalms 118 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 118:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey compassed me about like bees,.... In great numbers (w); as a swarm of bees, which, being irritated and provoked, will fly upon persons in a body, and with great fury; to which the Amorites and
Read John Gill on Psalms 118 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI called upon the LORD in distress: the LORD answered me, and set me in a large place. -At the beginning (Psalms 118:5) and at the close of this division (Psalms 118:13-14) the salvation already received is described.
Read Robert Jamieson on Psalms 118 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLike bees; in great numbers, and with great and potent fury, and to their own ruin, as bees do when they fly about a man, and leave their stings in him. They are quenched: so this word is used 18:5,6 21:17. Or, as the LXX. and Chaldee render it, they burnt or flamed, i.e. raged against me like fire, as it follows. And this is supposed to be one of those Hebrew verbs, which have not only divers, but contrary significations. As the fire of thorns; which flameth out terribly, and makes a crackling noise, and burneth fiercely, but quickly spends itself without any considerable or lasting effect. For; or, but, as this very particle is frequently used, and here twice in this very phrase, ,11. So…
Read Matthew Poole on Psalms 118 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 118:12 They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.Ver. 12. They compassed me about like bees] Like so many swarms of bees, which, being angered, - Venenum Morsibus inspirant, et spicula caeca relinquunt Affixae venis, animasque in vulnere ponunt (Virgil) Bees, to be revenged, lose their stings, and therewith their lives, or, at least, they become drones ever after (Aristot.). Wicked men are no less spiteful; they care not to undo themselves, so they may wrong the saints; yea, they are not unlike the scorpion, of which Pliny saith, that there is not one minute wherein it doth not put forth the sting. They…
Read John Trapp on Psalms 118 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Like bees.—The image of the “bees” may be derived from Deuteronomy 1:44 (comp. Isaiah 7:18), but the LXX. suggest that the poet employed an original and far more expressive image, for they read, “as bees surround the comb.” Possibly the word comb dropped out of the Hebrew text, because the copyist was thinking of Deu 1:44. The fire of thorns.—See Psalms 58:9, Note. The rapidity with which a fire made of thorns burns gives the point of the comparison. The LXX. and Vulg. gave this more plainly by rendering, “they burnt out like a fire in thorns.” Shakespeare may have had this verse in his thought when he wrote: “Shallow jesters and rash bavin (i.e., brushwood) wit, Soon kindled and soon…
Read Charles John Ellicott on Psalms 118 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. They compassed me about like bees; they are quenched as the fire of thorns] I shall refer to Dr. Delaney's note on this passage. The reader has here in miniature two of the finest images in Homer; which, if his curiosity demands to be gratified, he will find illustrated and enlarged, Iliad ii., ver. 86. --------------- Επεσσευοντοδελαοι. Ηΰτεεθνεαεισιμελισσαωναδιναων, Πετρηςεκγλαφυρηςαιεινεονερχομεναων, Βοτρυδονδεπετονταιεπ' ανθεσινειαρινοισιν, Αἱμεντ' ενθαἁλιςπεποτηαται, αἱδετεανθα Ὡςτωνεθνεαπολλανεωναποκαικλισιαων Ηΐονοςπροπαροιθεβαθειηςεστιχοωντο Ιλαδονειςαγορην. ----------------The following host, Poured forth by thousands, darkens all the coast. As from some rocky cleft…
Read AdamClarke on Psalms 118 →CambridgeThe Cambridge Bible for Schools and Colleges12. like bees] Cp. Deuteronomy 1:44. they were extinguished as a fire of thorns] The sudden collapse of their rage is compared to a fire of thorns which blazes up fiercely and then rapidly dies down. But the form of the preceding verses and the following line lead us to expect a climax in the description of their hostility rather than a description of their extinction, and the LXX may have preserved the true text: They came about me like bees about wax; They blazed like a fire among thorns; In the name of Jehovah, I cut them off. The corruption of the Massoretic text is most ingeniously explained by Baethgen. The Targ. ‘burning like a fire among thorns,’ seems to preserve a reminiscence of…
Read Cambridge on Psalms 118 →Albert Barnes1798–1870Barnes' Notes on the BibleThey compassed me about like bees - (a) As thick or numerous as bees; (b) armed as bees - or, their weapons might be compared to the stings of bees.
Read Albert Barnes on Psalms 118 →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
They swarmed around me like bees, but they were extinguished like burning thorns; in the name of the LORD I cut them off.
They surrounded me like bees. They are quenched like the burning thorns. In Yahweh’s name I cut them off.
They swarmed around me like bees, but they were extinguished like burning thorns; in the name of the LORD I cut them off.
They surrounded me like bees. But they disappeared as quickly as a fire among thorns. Indeed, in the name of the Lord I pushed them away.
Tyndale line
They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.
They compassed me about like bees; they are quenched as the fire of thorns: In the name of Jehovah I will cut them off.
They compassed me about like bees; they are quenched as the fire of thorns: in the name of the LORD I will cut them off.
They encompassed me like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.
They came about mee like bees, but they were quenched as a fire of thornes: for in the Name of the Lord I shall destroy them.
Strictly literal
They encompassed me like bees; they are quenched as the fire of thorns: for in the name of Jehovah have I destroyed them.
They compassed me about as bees, They have been extinguished as a fire of thorns, In the name of Jehovah I surely cut them off.
They surrounded me as bees, || They have been extinguished as a fire of thorns, || In the Name of YHWH I surely cut them off.
They encompassed me about like bees; they blazed up like the fire of thorns; but in the name of the Lord I will surely cut them off.
They surrounded me like bees; they disappeared as quickly as fire among thorns; in Yahweh's name I cut them off.
From the Latin
Blessed art thou, O Lord: teach me thy justifications.
Simplified
Like a swarm of bees they attacked, but their attack died out as quickly as burning thorn twigs. I defeated them with the help of the Lord.
They are round me like bees; but they are put out like a fire among thorns; for in the name of the Lord I will have them cut down.
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: סַבּ֤וּנִי כִדְבוֹרִ֗ים דֹּ֭עֲכוּ כְּאֵ֣שׁ קוֹצִ֑ים בְּשֵׁ֥ם יְ֝הוָ֗ה כִּ֣י אֲמִילַֽם׃. The Septuagint matches six of the nine words, while the Dead Sea Scrolls show a close agreement with minor restorations, indicating a high level of textual consistency across these witnesses.
סַבּ֤וּנִי כִדְבוֹרִ֗ים דֹּ֭עֲכוּ כְּאֵ֣שׁ קוֹצִ֑ים בְּשֵׁ֥ם יְ֝הוָ֗ה כִּ֣י אֲמִילַֽם׃
6 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.
סבו׳ני כדברים דעכו כאש קצים בשם [יהוה] כי אמיל׳ם
7 words on the leather — 1 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 118:12
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.
The Hebrew word סָבַב (savav) means to turn or go around, encompassing a range of actions such as surrounding, marching, and changing direction. It is built from a primitive root and has various applications, both literal and figurative, including transforming or enclosing. The entries detail its uses in different verbal forms, but do not present any significant disagreement among lexicons.
סָבַב vb. turn about, go around, surround
Qal
turn, intrans.
march, or walk, around
go partly round, circle, skirt
make a round, or circuit, go about to
surround, encompass
Niph.
turn oneself against, close round upon
turn round (from a direct course)
esp. of boundary: turn round from, toward
pass. be turned over to, into the power of
Pi. to change, transform, the aspect of the matter
Po‛.
encompass (with protection)
come about, assemble round
march or go about
enclose, envelop
Hiph.
turn (trans.), cause to turn
bring over (i.e. to allegiance)
turn into, of changing name
= bring round, of changing name
cause to go around
surround with (acc.) wall
perh. also encompass (as foe)
Hoph.
be turned, of cart wheel
surrounded, i.e. set, of jewels
base
H5437 סָבַב turn about, go around, surround .. turn, intrans.
. . march, or walk, around
. go partly round, circle, skirt
. make a round, or circuit, go about to
. surround, encompass
. . . turn oneself against, close round upon
. turn round (from a direct course)
. esp. of boundary: turn round from, toward
. pass. be turned over to, into the power of
. to change, transform, the aspect of the matter
. . encompass (with protection)
. come about, assemble round
. march or go about
. enclose, envelop
. . . turn (trans.), cause to turn
. bring over (i.e. to allegiance)
. turn into, of changing name
. = bring round, of changing name
. . cause to go around
. surround with (acc.) wall
. perh. also encompass (as foe)
. . be turned, of cart wheel
. surrounded, i.e. set, of jewels
5437 cabab saw-bab'
a primitive root; to revolve, surround, or border; used in
various applications, literally and figuratively (as
follows):--bring, cast, fetch, lead, make, walk, X whirl, X
round about, be about on every side, apply, avoid, beset
(about), besiege, bring again, carry (about), change, cause to
come about, X circuit, (fetch a) compass (about, round),
drive, environ, X on every side, beset (close, come, compass,
go, stand) round about, inclose, remove, return, set, sit
down, turn (self) (about, aside, away, back).
סָבַב (sa.vav) — to turn: turn.
: turn/bring_around
1) to turn, turn about or around or aside or back or towards, go about or around, surround, encircle, change direction
1a) (Qal)
1a1) to turn, turn about, be brought round, change
1a2) to march or walk around, go partly around, circle about, skirt, make a round, make a circuit, go about to, surround, encompass
1b) (Niphal)
1b1) to turn oneself, close round, turn round
1b2) to be turned over to
1c) (Piel) to turn about, change, transform
1d) (Poel)
1d1) to encompass, surround
1d2) to come about, assemble round
1d3) to march, go about
1d4) to enclose, envelop
1e) (Hiphil)
1e1) to turn, cause to turn, turn back, reverse, bring over, turn into, bring round
1e2) to cause to go around, surround, encompass
1f) (Hophal)
1f1) to be turned
1f2) to be surrounded
סָבַב (sa.vav) — to turn: surround.
: surround/go_round
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp1bs
דְּבוֹרָה (dbowrah) means 'bee' and is derived from a root that suggests orderly motion. The entries consistently describe it as a bee or swarm of bees, with no significant disagreement among the lexicons.
דְּבוֹרָה n.f. bee (swarm of bees)
base
H1682 דְּבוֹרָה bee (swarm of bees)
1682 dbowrah deb-o-raw'
or (shortened) dborah {deb-o-raw'}; from 1696 (in the sense
of orderly motion); the bee (from its systematic
instincts):--bee.
see HEBREW for 01696
דְּבוֹרָה (de.vo.rah) — bee.
bee
Prep | N-fp — Preposition · noun common masculine plural absoluteHR/Ncmpa
The Hebrew word דָּעַךְ (*da'akh*) is a primitive root meaning to go out or be extinguished. It covers a range of meanings including to dry up, be made extinct, or be quenched. The entries describe its use in different stems, such as Qal and Niph, indicating various nuances of extinguishing or drying.
[דָּעַךְ] vb. go out, be extinguished
Qal go out, be extinguished
Niph. be made extinct, dried up
Pu. of assailants, be extinguished, quenched
base
H1846 [דָּעַךְ] go out, be extinguished .go out, be extinguished
. be made extinct, dried up
. of assailants, be extinguished, quenched
1846 da`ak daw-ak'
a primitive root; to be extinguished; figuratively, to expire
or be dried up:--be extinct, consumed, put out, quenched.
דָּעַךְ (da.akh) — to put out.
1) to go out, be extinguished, dry up
1a) (Qal) to go out, be extinguished
1b) (Niphal) to be made extinct, be dried up
1c) (Pual) to be extinguished, be quenched
V-Pual-Perf-3cp — Verb · Pual · perfect third person common pluralHVPp3cp
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קוֹץ (qots) refers to a thorn or thornbush, derived from a root meaning to prick. The entries consistently describe it as a plant with sharp points, with no significant disagreement among lexicons.
קוֹץ n.m. thornbush, thorn
base
H6975 קוֹץ thornbush, thorn
6975 qowts kotse
or qots {kotse}; from 6972 (in the sense of pricking); a
thorn:--thorn.
see HEBREW for 06972
קוֹץ (qots) — thorn.
1) thorn, thornbush
1a) thornbush
1b) thorn
N-mp — Noun common · masculine plural absoluteHNcmpa
and Thistles. There appear to be eighteen or twenty Hebrew words which point to different kinds of prickly or thorny shrubs. These words are variously rendered in the Authorized Version By "thorns," "briers," "thistles," etc. Palestine abounded in a great variety of such plants. ("Travellers call the holy land ’a land of thorns.’ Giant thistles, growing to the height of a man on horseback, frequently spread over regions once rich and fruitful, as they do on the pampas of South America; and many of the most interesting historic spats and ruins are rendered almost inaccessible by thickets of fiercely-armed buckthorns. Entire fields are covered with the troublesome creeping stems of the spinous ononis , while the bare hillsides are studded with the dangerous capsules of the puliuris and tribulus . Roses of the most prickly kinds abound on the lower slopes of Hermon; while the sub-tropical…
See THISTLES.
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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)
HTc — 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…
מוּל (muwl) is a Hebrew verb meaning to circumcise, with various forms indicating different grammatical aspects, such as being circumcised or causing circumcision. It also carries connotations of cutting off or destruction. The entries note its use in contexts like Joshua 5:2 and Genesis 17:11, where it specifically refers to the act of circumcision.
H4135a מוּל circumcise H4135b מָלַל circumcise
4135 muwl mool
a primitive root; to cut short, i.e. curtail (specifically
the prepuce, i.e. to circumcise); by implication, to blunt;
figuratively, to destroy:--circumcise(-ing), selves), cut
down (in pieces), destroy, X must needs.
מוּל (mul) — to circumcise.
1) to circumcise, let oneself be circumcised, cut, be cut off
1a) (Qal) to circumcise
1b) (Niphal) to be circumcised, circumcise oneself
1c) (Hiphil) to cause to be circumcised
1c1) of destruction (fig.)
1d) (Hithpolel) to be cut off
1e) (Polel) cut down
מָלַל (ma.lal) — to circumcise.
1) to circumcise
1a) (Qal)
1b) (Niphal)
2) (Hithpolel) to be cut off
Also means: mul (מוּל "to circumcise" H4135A)
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp3mp