Psalms 119:121 — Word Study
WLCעָ֭שִׂיתִי מִשְׁפָּ֣ט וָצֶ֑דֶק בַּל־ תַּ֝נִּיחֵ֗נִי לְעֹֽשְׁקָֽי׃
BSAI have doneʻâsâh■ [executed, performed] what is justmishpâṭ [justice, judgment] and righttsedeq [righteousness, fairness] do notbal [by no means] to my oppressorsʻâshaq [those who wrong me, enemies]
| Greek | English | Parsing |
|---|---|---|
| עָ֭שִׂיתִי | I have done | Verb, Qal, perfect first person common singular |
| מִשְׁפָּ֣ט | justice | Noun common, masculine singular absolute |
| וָצֶ֑דֶק | and righteousness | Conjunction, noun common masculine singular absolute |
| בַּל־ | not | Particle |
| תַּ֝נִּיחֵ֗נִי | you will abandon me | Verb hiphil imperfect second person masculine singular, suffix |
| לְעֹֽשְׁקָֽי׃ | to oppressors my | Preposition, verb qal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have done what is just and right; do not leave me to my oppressors. |
| KJV | I have done judgment and justice: leave me not to mine oppressors. |
| ASV | I have done justice and righteousness: Leave me not to mine oppressors. |
| YLT | [Ain.] I have done judgment and righteousness, Leave me not to mine oppressors. |
| WEB | I have done what is just and righteous. Don’t leave me to my oppressors. |
| BBE | I have done what is good and right: you will not give me into the hands of those who are working against me. |
Where they part company is in the phrasing of the actions and the plea — see How Translations Differ.
One main verb governs the verse, with a negation and a prepositional phrase indicating the psalmist's plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
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 119:121
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 — The Pursuit of Justicegenerated
Psalm 119:121 is a declaration of the psalmist's commitment to justice and righteousness, paired with a plea for divine protection from oppressors. This verse is part of a larger meditation on the importance of God's judgments and the psalmist's desire to align his actions with divine standards, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:3–5 | O LORD my God, if I have done this, if injustice is on my hands, |
| 2 | Psalm 18:20–24 | The LORD has rewarded me according to my righteousness; He has repaid me according to the cleanness of my hands. |
| 3 | Psalm 75:2 | “When I choose a time, I will judge fairly. |
| 4 | 1 Samuel 24:11–15 | See, my father, look at the corner of your robe in my hand. For I cut it off, but I did not kill you. See and know that there is no evil or rebellion in my hands. I have not sinned against you, even though you are hunting me down to take my life. |
| 5 | 1 Samuel 25:28 | Please forgive your servant’s offense, for the LORD will surely make a lasting dynasty for my lord, because he fights the LORD’s battles. May no evil be found in you as long as you live. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עָשָׂה, 'A.si.tigenerated
The verb עָשָׂה (asah) means to do or make, covering a broad range of actions from creating to executing tasks. In this context, it indicates that the psalmist has actively engaged in just and right actions, emphasizing his moral integrity.
This perfect form suggests a completed action, indicating the psalmist's confidence in his conduct. The verb appears frequently in the Hebrew Bible, often in contexts that highlight God's creative and redemptive actions.
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 verb עָשִׂיתִי (I have done) governs the main clause, with a noun phrase following that describes what has been done, and a prepositional phrase indicating the plea for protection. The structure emphasizes the psalmist's actions and his request for divine intervention.
The sentence is straightforward, with the actions of the psalmist clearly stated before his plea, establishing a cause-and-effect relationship between his righteousness and his request for not being abandoned.
Septuagint Backgroundgenerated
The Septuagint translates עָשָׂה as ἐποίησα (epoiēsa), meaning 'I made' or 'I did'. This choice reflects a direct correspondence to the Hebrew meaning, maintaining the focus on the psalmist's actions.
The Greek term κρίμα for מִשְׁפָּט emphasizes the judicial aspect of justice, aligning with the psalmist's appeal for fairness in his situation.
In plain words — the whole versegenerated
Psalm 119:121 expresses the psalmist's commitment to justice and righteousness while asking God not to abandon him to those who oppress him. This verse highlights the connection between living rightly and seeking divine protection.
Frequently Asked Questionsgenerated
The psalmist refers to his actions that align with God's standards of justice and righteousness, indicating a moral integrity.
He seeks God's protection against those who wrong him, emphasizing his vulnerability despite his righteous actions.
This verse fits within the psalm's broader theme of valuing God's laws and seeking His guidance while affirming the importance of living justly.
We learn the importance of aligning our actions with justice and the need for divine support in the face of adversity.
Reflection Questionsgenerated
- In what ways can I ensure that my actions align with justice and righteousness?
- How do I respond when I feel oppressed or wronged by others?
- What role does prayer play in seeking justice in my life?
- How can I support others who are facing oppression or injustice?
The early church on this verse — how the Fathers read it
Augustine of Hippo cites this verse in his exposition, emphasizing the psalmist's plea for justice and protection from oppressors.
"I have dealt judgment and righteousness; O give me not over unto mine oppressors" [Psalms 119:121].Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:121 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Biblee, AIN.--The Sixteenth Part. Ver. 121. AIN. I have done judgment and justice,.... As king of Israel; which is the character given of him, 2 Samuel 8:15; and in which he was a type of Christ, Jeremiah
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have done judgment and justice: leave me not to mine oppressors. I have done judgment and justice: leave me not to mine oppressors. As I have done no injustice to others, so leave me not to he the victim of injustice.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAIN Ver. 121. Judgment and justice, i.e. just judgment, as , to wit, towards mine oppressors, whom I have no way injured.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:121 AIN. I have done judgment and justice: leave me not to mine oppressors.Ver. 121. I have done judgment and justice] I have lived in all good conscience before God until this day, Acts 23:1; my cause is right, and my carriage righteous. But innocence is no target against detraction and deadly practice; therefore Leave me not to mine oppressors] Or traducers for they will soon exceed their commission, Zechariah 1:15.
Read John Trapp on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleLETTER ע AIN. - Sixteenth Division Verse 121. I have done judgment and justice] I have given the best decision possible on every case that came before me; and I have endeavoured to render to all their due.
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges121–128. Ayin. It is time for Jehovah to interpose on behalf of His servant, but the faithlessness of men only confirms his love for the law.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleI have done judgment and justice - This commences a new division of the psalm, indicated by the Hebrew letter Ayin (ע ‛) - a letter which cannot well be represented in the English alphabet, as there
Read Albert Barnes on Psalms 119 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleò, Ayin.121-128. Leave me not to mine oppressors—Let “him that thinketh he standeth, take heed lest he fall.” Such is the line of thought in this division. In the pressure of evil the strongest has feelings of weakness.
Read Daniel Denison Whedon on Psalms 119 →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
I have done what is just and right; do not leave me to my oppressors.
I have done what is just and righteous. Don’t leave me to my oppressors.
I have done what is just and right; do not leave me to my oppressors.
I do what is fair and right. Do not abandon me to my oppressors!
Tyndale line
I have done judgment and justice: leave me not to mine oppressors.
I have done justice and righteousness: Leave me not to mine oppressors.
I have done judgment and justice: leave me not to mine oppressors.
AIN. I have done judgment and justice; leave me not to my oppressors.
AIN. I haue executed iudgement and iustice: leaue me not to mine oppressours.
Strictly literal
AIN. I have done judgment and justice: leave me not to mine oppressors.
[Ain.] I have done judgment and righteousness, Leave me not to mine oppressors.
[AYIN] I have done judgment and righteousness, || Do not leave me to my oppressors.
'AYIN. I have executed justice and righteousness: leave me not to those who oppress me.
I do what is just and right; do not abandon me to my oppressors.
Simplified
I have done what's fair and right, so please don't abandon me to my enemies.
I have done what is good and right: you will not give me into the hands of those who are working against me.
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 and the Septuagint agree on the wording of Psalm 119:121, with all six words matched in the Hebrew and Greek translations, indicating a consistent understanding of the verse across these traditions.
עָ֭שִׂיתִי מִשְׁפָּ֣ט וָצֶ֑דֶק בַּל־ תַּ֝נִּיחֵ֗נִי לְעֹֽשְׁקָֽי׃
6 of the 6 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 119:121
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.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-ms — Noun common · masculine singular absoluteHNcmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
HVhi2ms/Sp1bs — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp1bs
עָשַׁק (ashaq) is a Hebrew verb meaning to oppress, wrong, or extort. It conveys actions of pressing upon, defrauding, and committing violence. The word can also imply being exploited or crushed in its passive form. It is rooted in a primitive form and is related to the concept of deceitful gain.
עָשַׁק oppress, wrong, extort
base
H6231 עָשַׁק oppress, wrong, extort
6231 `ashaq aw-shak'
a primitive root (compare 6229); to press upon, i.e. oppress,
defraud, violate, overflow:--get deceitfully, deceive,
defraud, drink up, (use) oppress((-ion)), -or), do violence
(wrong).
see HEBREW for 06229
עָשַׁק (a.shaq) — to oppress.
1) to press upon, oppress, violate, defraud, do violence, get deceitfully, wrong, extort
1a) (Qal)
1a1) to oppress, wrong, extort
1a2) to oppress
1b) (Pual) to be exploited, be crushed
Prep | V-Qal | Suff — Preposition · verb qal participle (active) masculine plural common · suffixHR/Vqrmpc/Sp1bs