Psalms 12:1 — Word Study
WLCהוֹשִׁ֣יעָה יְ֭הוָה כִּי־ גָמַ֣ר חָסִ֑יד כִּי־ פַ֥סּוּ אֱ֝מוּנִ֗ים מִבְּנֵ֥י אָדָֽם׃
BSAFor the choirmasternâtsach According toʻal Sheminithshᵉmîynîyth A Psalmmizmôwr of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| הוֹשִׁ֣יעָה | save ! | Verb hiphil imperative second person masculine singular, suffix |
| יְ֭הוָה | O Yahweh | Noun proper |
| כִּי־ | for | Particle |
| גָמַ֣ר | he has come to an end | Verb, Qal, perfect third person masculine singular |
| חָסִ֑יד | [the] faithful | |
| כִּי־ | for | Particle |
| פַ֥סּוּ | they have vanished | Verb, Qal, perfect third person common plural |
| אֱ֝מוּנִ֗ים | faithful [people] | |
| מִבְּנֵ֥י | from [the] children of | Preposition, noun common masculine plural construct |
| אָדָֽם׃ | humankind | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Help, O LORD, for the godly are no more; the faithful have vanished from among men. |
| KJV | Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men. |
| ASV | Help, Jehovah; for the godly man ceaseth; For the faithful fail from among the children of men. |
| YLT | To the Overseer, on the octave. — A Psalm of David. Save, Jehovah, for the saintly hath failed, For the stedfast have ceased From the sons of men: |
| WEB | Help, Yahweh; for the godly man ceases. For the faithful fail from among the children of men. |
| BBE | Send help, Lord, for mercy has come to an end; there is no more faith among the children of men. |
Translations agree on the core message of the verse, emphasizing the plea for divine assistance.
The verse has a main clause followed by a subordinate clause, clearly expressing the psalmist's plea and lament.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִזְמוֹר
verbשְׁמִינִי
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 12:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament for the Faithfulgenerated
Psalm 12:1 expresses a deep concern for the disappearance of the righteous and faithful. The psalmist calls on the LORD for help, recognizing a troubling decline in moral integrity among people. This lament sets the stage for a broader reflection on the state of humanity, as seen in the following verses, where deceit and falsehood are rampant.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 6:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| 2 | 1 Chronicles 15:21 | And Mattithiah, Eliphelehu, Mikneiah, Obed-edom, Jeiel, and Azaziah were to lead the music with lyres according to Sheminith. |
| 3 | Psalm 3:7 | Arise, O LORD! Save me, O my God! Strike all my enemies on the jaw; break the teeth of the wicked. |
| 4 | Psalm 6:4 | Turn, O LORD, and deliver my soul; save me because of Your loving devotion. |
| 5 | Psalm 54:1 | Save me, O God, by Your name, and vindicate me by Your might! |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — הוֹשִׁיעָה, ho.Shi.'ahgenerated
The verb הוֹשִׁיעָה (ho.Shi.'ah) is a Hiphil imperative form meaning 'save!' It is derived from the root יָשַׁע (yasha`), which conveys the idea of saving or delivering from danger or distress. The imperative form indicates a strong plea for immediate action.
In this context, the psalmist is urgently asking God to intervene in a time of moral crisis, highlighting the need for divine assistance in a world where the faithful are disappearing.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses 'Help, O LORD' to convey the psalmist's urgent plea.
Sentence Structuregenerated
The verse consists of one main clause with a subject and verb, followed by additional clauses that elaborate on the state of the faithful. The finite verb גָמַר (ga.Mar) indicates the cessation of the godly, while the subject חָסִ֑יד (cha.Sid) identifies the faithful.
The structure emphasizes the urgent need for help, with the psalmist's call to the LORD framing the lament about the moral decline among humanity.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הוֹשִׁיעָה is rendered as εἰς (eis), which suggests a directional plea for salvation. This choice may imply a focus on the act of saving as a movement towards God.
The translation reflects a similar urgency but may also indicate a broader interpretation of the psalmist's request for divine intervention.
In plain words — the whole versegenerated
Psalm 12:1 is a heartfelt cry to God for help, recognizing that the godly and faithful people are no longer present among humanity. The psalmist laments the moral decline and seeks divine intervention in a time of need.
Frequently Asked Questionsgenerated
The psalmist is expressing sorrow over the lack of righteous and faithful individuals in society, indicating a moral and spiritual decline.
The psalmist recognizes that only God can provide the salvation and intervention needed in a time of crisis when the faithful have vanished.
This phrase suggests that those who are loyal and trustworthy have disappeared from among people, highlighting a loss of integrity and righteousness.
The themes of moral decay and the need for divine help resonate in contemporary society, where faithfulness and integrity are often challenged.
Reflection Questionsgenerated
- In what ways do I see the absence of faithful individuals in my community?
- How can I seek God's help in times of moral crisis?
- What steps can I take to embody faithfulness in my own life?
- How does this psalm encourage us to reflect on the state of our society?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this psalm in their writings, discussing the need for divine assistance in a world where the righteous are scarce.
There is no righteous one left anywhere, he said, who can become the author of my deliverance. Truly I lack a Savior, and since there is none, you yourself, Lord, be my Savior.Early Church Fathers on Psalms 12 →
"Save me, O Lord, for the holy has failed;" that is, is not found: as we speak when we say, Corn fails, or, Money fails. "For the truths have been minished from among the sons of men" [Early Church Fathers on Psalms 12 →
Since he was observing that this world burdens souls, he asks the Lord to be saved. He knew that genuine medicine can only be found with God.Early Church Fathers on Psalms 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 12:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHelp, Lord, for the godly man ceaseth,.... A godly man, according to the notation of the word (z), is one that has received grace and mercy of the Lord; as pardoning mercy, justifying and adopting
Read John Gill on Psalms 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHelp, LORD; for the godly man ceaseth; for the faithful fail from among the children of men. Title. - Upon Sheminith - Note on title, Psalms 6:1-10.
Read Robert Jamieson on Psalms 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 12 The same title is prefixed to Psalms 6. This Psalm was composed in the time and upon the occasion of Saul’ s ill government, and his persecution of David, and other good men who favoured him. David, being destitute of human comfort, craveth help of God, . He exclaims against flattering and deceitful tongues, ; and comforteth himself with God’ s judgment on them, ,4; and assureth himself of his tried mercies to the needy, . Help; or, save me and other good men from the subtlety and rage of wicked men. Saul will not help us, and other men cannot help; therefore it is a fit season for thee to help. The godly; or, kind, or merciful, as this word is oft used, as 31:24 86:2: q.d. I and…
Read Matthew Poole on Psalms 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 12:1 « To the chief Musician upon Sheminith, A Psalm of David. » Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men.Ver. 1. Help, Lord] It was high time to call to heaven for help when Saul cried, Go, kill me up the priests of Jehovah (the occasion, as it is thought, of making this psalm), and therein committed the sin against the Holy Ghost, as some grave divines are of the opinion, 1 Samuel 22:17. David, after many sad thoughts about that slaughter, and the occasion of it, Doeg’ s malicious information, together with the paucity of his fast friends and the multitude of his sworn enemies at court, breaks forth abruptly into these words…
Read John Trapp on Psalms 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Ceaseth.—Intransitive, as in Psalms 7:9. The faithful.—The Vulg. and Syriac treat this word as abstract: “truth,” “faithfulness.” So Ewald; but the parallelism here, as in Psalms 31:23, requires it in the concrete. (Comp. 2 Samuel 20:19.) The Hebrew is cognate with “amen,” and Luther has “amen’s leute,” people as good as their word.
Read Charles John Ellicott on Psalms 12 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XII The psalmist, destitute of human comfort, craves help from God, 1; gives the character of those who surrounded him, and denounces God's judgments against them, 2-5; confides in the promises of God, and in his protection of him and all good men, 6-8. NOTES ON PSALM XII The inscription to this Psalm is: To the chief Musician upon Sheminith, A Psalm of David. See on the title of Ps 6:1. The Arabic has "Concerning the end (of the world which shall happen) on the eighth day. A prophecy relative to the Advent of the Messiah." Some think that this Psalm was made when Doeg and the Ziphites betrayed David to Saul, see 1 Samuel 22:9; 1 Samuel 23:19; c., but it is most likely that was…
Read AdamClarke on Psalms 12 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. A cry for help in the midst of prevailing faithlessness.
Read Cambridge on Psalms 12 →Albert Barnes1798–1870Barnes' Notes on the BibleHelp, Lord - Hebrew, “Save, Yahweh.” The idea is that there was no human help, and, therefore, the divine help is implored.
Read Albert Barnes on Psalms 12 →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
Help, O LORD, for the godly are no more; the faithful have vanished from among men.
Help, Yahweh; for the godly man ceases. For the faithful fail from among the children of men.
For the choirmaster. According to Sheminith. A Psalm of David. Help, O LORD, for the godly are no more; the faithful have vanished from among men.
Deliver, Lord! For the godly have disappeared; people of integrity have vanished.
Tyndale line
Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men.
Help, Jehovah; for the godly man ceaseth; For the faithful fail from among the children of men.
Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men.
To the chief Musician upon Sheminith. A Psalm of David. Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men.
To him that excelleth upon the eight tune. A Psalme of Dauid. Helpe Lord, for there is not a godly man left: for the faithfull are fayled from among the children of men.
Strictly literal
Save, Jehovah, for the godly man is gone; for the faithful have failed from among the children of men.
To the Overseer, on the octave. — A Psalm of David. Save, Jehovah, for the saintly hath failed, For the stedfast have ceased From the sons of men:
TO THE OVERSEER. ON THE EIGHTH. A PSALM OF DAVID. Save, YHWH, for the saintly has failed, || For the steadfast have ceased || From the sons of men:
“To the chief musician upon Sheminith, a psalm of David.” (12:2) Help, O Lord; for the pious have ceased to be; for the truthful have failed from among the children of men.
Help, Yahweh, for the godly have disappeared; the faithful have vanished.
From the Latin
Unto the end, a psalm for David. How long, O Lord, wilt thou forget me unto the end? how long dost thou turn away thy face from me?
Simplified
Help, Lord, for all the good people have gone! Those who trust in you have disappeared from among the people on earth.
Send help, Lord, for mercy has come to an end; there is no more faith among the children of men.
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 show agreement in the core message of the verse, although the Septuagint's word order and structure differ from the Hebrew. The essence of the plea for help and the lament over the absence of the faithful remains consistent.
הוֹשִׁ֣יעָה יְ֭הוָה כִּי־ גָמַ֣ר חָסִ֑יד כִּי־ פַ֥סּוּ אֱ֝מוּנִ֗ים מִבְּנֵ֥י אָדָֽם׃
7 of the 10 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 12:1
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.
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
HVhv2ms/Sh — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
sav: In the sense "except," the word came into English through the French (sauf) and is fairly common (38 times, in addition to "saving," the King James Version Ec 5:11; Am 9:8; Mt 5:32; Lu 4:27; Re 2:17). It represents no particular Hebrew or Greek terms but is employed wherever it seems useful. It is still in good (slightly archaic) use, and the Revised Version (British and American) has few modifications (De 15:4 the King James Version; Ps 18:31, etc.), but the English Revised Version has dropped "saving" in
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)
HNpt — 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…
גָּמַר (gamar) is a Hebrew verb meaning to end or come to an end. It encompasses ideas of completion, cessation, and performance. The entries indicate its use in various contexts, including failure and perfection. An Aramaic equivalent is noted as גְּמַר (ge.mar), meaning 'to complete'.
גָּמַר vb. end, come to an end, complete
base
H1584 גָּמַר
1584 gamar gaw-mar'
a primitive root; to end (in the sense of completion or
failure):--cease, come to an end, fail, perfect, perform.
גָּמַר (ga.mar) — to cease.
1) to end, come to an end, complete, cease
1a) (Qal)
1a1) to come to an end, be no more
1a2) to bring to an end, complete
2) (TWOT) to fail, perfect, perform
Aramaic equivalent: ge.mar (גְּמַר "to complete" H1585)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
חָסִיד (chaciyd) means kind or pious, referring to someone who is religiously devoted or merciful. It encompasses terms like saint, godly, and faithful. The word is rooted in the concept of kindness, often associated with God's attributes in contexts like Jeremiah 3:12 and Psalm 145:17.
חָסִיד adj.m. kind, pious (so, as denoting active practice of חֶסֶד, kindness, Thes MV De and most, cf. קָצִיר, פָּקִיד etc.; > Hup on ψ 4:4 RVm who expl. as passive reception of י׳’s חֶסֶד, cf. שָׂכִיר, אָסִיר etc.; its used as attribute of God Je 3:12 ψ 145:17, and the context ψ 12:1 Mi 7:2 etc., favour active sense)—
kind
pious, godly
base
H2623 חָסִיד kind, pious
2623 chaciyd khaw-seed'
from 2616; properly, kind, i.e. (religiously) pious (a
saint):--godly (man), good, holy (one), merciful, saint, (un-
)godly.
see HEBREW for 02616
חָסִיד (cha.sid) — pious.
1) faithful, kind, godly, holy one, saint, pious
1a) kind
1b) pious, godly
1c) faithful ones (subst)
HAamsa — HAamsa
Faithful
As a designation of Christians, means full of faith, trustful, and not simply trustworthy (Acts 10:45; 16:1; 2 Cor. 6:15; Col. 1:2; 1 Tim. 4:3, 12; 5:16; 6:2; Titus 1:6; Eph. 1:1; 1 Cor. 4:17, etc.).
It is used also of God’s word or covenant as true and to be trusted (Ps. 119:86, 138; Isa. 25:1; 1 Tim. 1:15;
In many passages in the Bible, means "believing." Thus in Ga 3:9, believers are said to be blessed with Abraham, because of his preeminent distinction above all man for steadfast faith in God. This appellation is given in Scripture to true Christians, to indicate not only their saving faith in Christ, but their trustworthy and consistent Christian character, Ac 16:15 1Co 4:17 Eph 6:21 Col 4:9 1Pe 5:12. "A faithful saying" is one that cannot prove false, 1Ti 1:15 2Ti…
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…
פָּסַס (pasas) is a Hebrew verb meaning to disappear or vanish. It is described as a primitive root that conveys the idea of ceasing or failing. The term appears in the context of vanishing in Psalm 12:2, where its usage emphasizes the act of disappearance.
[פָּסַס] vb. disappear, vanish;—ψ 12:2
ref
H6461 פָּסַס
6461 pacac paw-sas'
a primitive root; probably to disperse, i.e. (intransitive)
disappear:--cease.
פָּסַס (pa.sas) — to disappear.
1) to disappear, vanish, cease, fail
1a) (Qal) to vanish
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֵמֻן (emuwn) refers to the concepts of trust and faithfulness. It is built from the root meaning 'established' or 'trusty.' The entries highlight its use as an adjective meaning 'faithful' and as a noun denoting 'trustworthiness.' There is no significant disagreement among the lexicons.
אֵמֻן n.[m.] trusting, faithfulness
base
H529 אֵמֻן trusting, faithfulness
529 'emuwn ay-moon'
from 539; established, i.e. (figuratively) trusty; also
(abstractly) trustworthiness:--faith(-ful), truth.
see HEBREW for 0539
אֵמֻן (e.mun) — faithful.
1) faithfulness, trusting
1a) faithful, trusty (as adj.)
HAampa — HAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HNcmsa — Noun common · masculine singular absoluteHNcmsa