Psalms 139:13 — Word Study
WLCכִּֽי־ אַ֭תָּה קָנִ֣יתָ כִלְיֹתָ֑י תְּ֝סֻכֵּ֗נִי בְּבֶ֣טֶן אִמִּֽי׃
BSAForkîy [because of this reason] ◂Youʼattâh [the Creator, Almighty God] formedqânâh■ [created, made] my inmost beingkilyâh [inner self, deepest nature] You knit me togetherçâkak▸ [the Divine Craftsman, wove, covered, united, joined] in my mother’sʼêm [parent's, maternal] wombbeṭen [belly, innermost part]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| אַ֭תָּה | you | Pronoun |
| קָנִ֣יתָ | you created | Verb, Qal, perfect second person masculine singular |
| כִלְיֹתָ֑י | kidneys my | Noun common feminine plural construct, suffix |
| תְּ֝סֻכֵּ֗נִי | you wove together me | Verb qal imperfect second person masculine singular, suffix |
| בְּבֶ֣טֶן | in [the] womb of | Preposition, noun common feminine singular construct |
| אִמִּֽי׃ | mother my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For You formed my inmost being; You knit me together in my mother’s womb. |
| KJV | For thou hast possessed my reins: thou hast covered me in my mother’s womb. |
| ASV | For thou didst form my inward parts: Thou didst cover me in my mother’s womb. |
| YLT | For Thou — Thou hast possessed my reins, Thou dost cover me in my mother's belly. |
| WEB | For you formed my inmost being. You knit me together in my mother’s womb. |
| BBE | My flesh was made by you, and my parts joined together in my mother's body. |
The translations largely agree on the meaning of God's creative act in this verse.
The sentence has a main clause and two subordinate phrases that elaborate on God's creative action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbקָנָה
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 139:13
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 — God's Intimate Knowledge of Usgenerated
Psalm 139:13 reflects on the intimate relationship between the Creator and His creation. The psalmist expresses gratitude for God's intricate work in forming his innermost being and acknowledges that this divine craftsmanship occurred within the womb. This verse is part of a larger meditation on God's omnipresence and omniscience, emphasizing that even in darkness, God is fully aware and present.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 10:9–12 | Please remember that You molded me like clay. Would You now return me to dust? |
| 2 | Psalm 22:9–10 | Yet You brought me forth from the womb; You made me secure at my mother’s breast. |
| 3 | Psalm 71:6 | I have leaned on You since birth; You pulled me from my mother’s womb. My praise is always for You. |
| 4 | Job 31:15 | Did not He who made me in the womb also make them? Did not the same One form us in the womb? |
| 5 | Isaiah 44:2 | This is the word of the LORD, your Maker, who formed you from the womb and who will help you: “Do not be afraid, O Jacob My servant, Jeshurun, whom I have chosen. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — קָנִ֣יתָ, ka.Ni.tagenerated
The verb קָנָה (qanah) means to create or acquire, emphasizing God's ownership and intimate involvement in the act of creation. In this verse, it conveys the personal nature of God's creative work, highlighting that He has formed the psalmist's very essence.
This verb is in the perfect tense, indicating a completed action. It shows that God has already created the psalmist's inner being, affirming the depth of God's engagement in the formation of life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is translated in the Berean Standard Bible as 'You formed my inmost being; You knit me together in my mother’s womb.' The translations generally agree on the meaning of God's creative act, emphasizing His role as the creator.
Sentence Structuregenerated
The main verb is קָנִ֣יתָ, you created, which governs the object כִלְיֹתָ֑י, my inmost being. The sentence structure emphasizes the direct relationship between the Creator and the creation, with the subject אַ֭תָּה, you, clearly identified.
The prepositional phrase בְּבֶ֣טֶן in my mother’s womb provides the context for where this creation took place, adding depth to the understanding of God's intimate involvement.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb קָנָה is translated as ἐκτήσω, which also means 'to create' or 'to acquire.' This choice reflects a consistent understanding of God's creative power, emphasizing His role as the divine craftsman.
The translation maintains the personal nature of the act, showing that the Greek translators recognized the significance of God's intimate involvement in the formation of life.
In plain words — the whole versegenerated
Psalm 139:13 expresses how God created the psalmist's innermost being and formed him in his mother's womb. This highlights God's personal involvement in the creation of life and the deep connection between the Creator and His creation.
Frequently Asked Questionsgenerated
It means that God intricately created the psalmist's inner self, emphasizing His personal involvement in the act of creation.
The womb signifies the place where life begins, highlighting the intimacy of God's creative work before birth.
It shows that God is aware of every detail of our creation, even in the hidden places, affirming His all-knowing nature.
This verse teaches that each person is uniquely created by God, which underscores the inherent value and dignity of every individual.
Reflection Questionsgenerated
- How does understanding that God formed my innermost being affect my view of myself?
- In what ways can I acknowledge God's role in my creation and existence?
- How can this verse encourage me to appreciate the lives of others as uniquely created by God?
- What does it mean for me to recognize God's intimate knowledge of my life and experiences?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss God's role in creation and the significance of life from the womb.
Let them not persuade themselves that they should not do penance, who, although they have not contaminated their hands by impious sacrifices, yet have defiled their consciences with certificates.Early Church Fathers on Psalms 139 →
Watch, for when the body is sleeping it is nature that holds sway over us, and our activity is directed not by our wills but by the impulse of nature.Early Church Fathers on Psalms 139 →
Therefore the Lord supported us when he fashioned us; he supports us also when he bids us to be born. Consequently, the just person says, “You have supported me from my mother’s womb.” Whose mother’s? “Before I formed you in the womb,Early Church Fathers on Psalms 139 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 139:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou hast possessed my reins,.... His thoughts and counsels, the reins being the seat of instruction and counsel; hence God is called the trier of the reins, and searcher of the hearts of the
Read John Gill on Psalms 139 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou hast possessed my reins: thou hast covered me in my mother's womb. For thou (emphatic) hast possessed my reins.
Read Robert Jamieson on Psalms 139 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hast possessed; or, thou dost possess; thou dwellest in them, thou art the Owner and Governor of them, and therefore must needs know them. Or, thou hast formed, as some of the ancients and others render it. My reins; the most inward and hidden part of the body, supposed also to be the seat of men’ s lusts and passions. Thou hast covered me; either, 1. With that covering called the after-birth, wherein the infant is wrapped and preserved in the womb by the wonderful care of Divine Providence. Or, 2. With skin and flesh, as it is expressed, .
Read Matthew Poole on Psalms 139 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 139:13 For thou hast possessed my reins: thou hast covered me in my mother’ s womb.Ver. 13. For thou hast possessed my reins] The seat of mine affections. Thoughts kindle affections, and these cause thoughts to boil; they are causes one of another, and both well known to God. For who possesseth lands or houses, but he knoweth the right title and rooms thereof? saith an expositor. Thou hast covered me in my mother’ s womb] But not from thine all-piercing eyes, though in so dark a place, and wrapt up in secundines .
Read John Trapp on Psalms 139 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) For . . .—The mystery of birth regarded as one of the greatest mysteries (see Ecclesiastes 11:5), is a proof of God’s omniscience. Possessed.—The context seems to require formed, fashioned, as, according to Gesenius, in Deuteronomy 32:6, (Authorised Version “bought”) (Comp. Genesis 14:19, where maker should be read for possessor.) For “reins” see Psalms 16:7. Covered me.—Most critics render here didst weave me. (Comp. Job 10:11.) But the usual sense of the word cover or protect, suits equally well. The prime thought is that every birth is a divine creation.
Read Charles John Ellicott on Psalms 139 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Thou hast possessed my reins] As the Hebrews believed that the reins were the first part of the human fetus that is formed, it may here mean, thou hast laid the foundation of my being.
Read AdamClarke on Psalms 139 →CambridgeThe Cambridge Bible for Schools and Colleges13–18. God must know the Psalmist perfectly, for He ordered the first beginnings of his life, and foresaw all his destiny.
Read Cambridge on Psalms 139 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou hast possessed my reins - The word here rendered “possessed” means properly to “set upright,” to “erect,” and hence, the derivative of the verb is applied to a cane or reed, as being erect.
Read Albert Barnes on Psalms 139 →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
For You formed my inmost being; You knit me together in my mother’s womb.
For you formed my inmost being. You knit me together in my mother’s womb.
For You formed my inmost being; You knit me together in my mother’s womb.
Certainly you made my mind and heart; you wove me together in my mother’s womb.
Tyndale line
For thou hast possessed my reins: thou hast covered me in my mother’s womb.
For thou didst form my inward parts: Thou didst cover me in my mother’s womb.
For thou hast possessed my reins: thou hast covered me in my mother’s womb.
For thou hast possessed my reins: thou hast covered me in my mother's womb.
For thou hast possessed my reines: thou hast couered me in my mothers wombe.
Strictly literal
For thou hast possessed my reins; thou didst cover me in my mother's womb.
For Thou — Thou hast possessed my reins, Thou dost cover me in my mother's belly.
For You have possessed my reins, || You cover me in my mother’s belly.
For thou possessest my reins: thou hast covered me in my mother's womb.
You formed my inner parts; you formed me in my mother's womb.
From the Latin
I know that the Lord will do justice to the needy, and will revenge the poor.
Simplified
You made me from the inside out, shaping me in my mother's womb.
My flesh was made by you, and my parts joined together in my mother's body.
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 closely in this verse, with seven words matching exactly. The Dead Sea Scrolls also confirm the reading, maintaining the same essential meaning and structure.
כִּֽי־ אַ֭תָּה קָנִ֣יתָ כִלְיֹתָ֑י תְּ֝סֻכֵּ֗נִי בְּבֶ֣טֶן אִמִּֽי׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כי אתה קניתה כליות׳י תסוכ׳ני בבטן אמ׳י
7 words on the leather.
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 139:13
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
The Hebrew word קָנָה (*qanah*) primarily means to get, acquire, or buy. It can also imply creating or procuring something, often in a poetic context. The entries indicate various usages, including God acquiring His people and Eve acquiring knowledge. There is an Aramaic equivalent, קְנָא (*qe.na*), which also means 'to buy.'
קָנָה 84 vb. get, acquire
Qal 81
get, acquire (all poet.)
elsewhere buy
Niph. be bought
Hiph. caused (one) to purchase me, i.e. made me a bondman
base
H7069 קָנָה get, acquire .. get, acquire (all poet.)
. elsewhere buy
. be bought
. caused (one) to purchase me, i.e. made me a bondman
7069 qanah kaw-naw'
a primitive root; to erect, i.e. create; by extension, to
procure, especially by purchase (causatively, sell); by
implication to own:--attain, buy(-er), teach to keep cattle,
get, provoke to jealousy, possess(-or), purchase, recover,
redeem, X surely, X verily.
קָנָה (qa.nah) — to buy.
1) to get, acquire, create, buy, possess
1a) (Qal)
1a1) to get, acquire, obtain
1a1a) of God originating, creating, redeeming His people
1a1a1) possessor
1a1b) of Eve acquiring
1a1c) of acquiring knowledge, wisdom
1a2) to buy
1b) (Niphal) to be bought
1c) (Hiphil) to cause to possess
Aramaic equivalent: qe.na (קְנָא "to buy" H7066)
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
כִּלְיָה (kilyah) refers to kidneys in the plural form, primarily as a physical organ. It can also denote the seat of emotion and affection figuratively, and is used in the context of sacrificial animals. The term is derived from a related word for 'kidney' and is noted for its figurative use in describing the mind or interior self.
[כִּלְיָה] n.f. only pl. kidneys
base
H3629 [כִּלְיָה] only pl. kidneys
3629 kilyah kil-yaw'
feminine of 3627 (only in the plural); a kidney (as an
essential organ); figuratively, the mind (as the interior
self):--kidneys, reins.
see HEBREW for 03627
כִּלְיָה (kil.yah) — kidney.
1) kidneys
1a) of physical organ (lit.)
1b) of seat of emotion and affection (fig.)
1c) of sacrificial animals
2) (TWOT) reins
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs
The Hebrew word סוּךְ (*sukh*) and its variants relate to the concepts of covering, protecting, and weaving together. It encompasses meanings such as to hedge in, overshadow, and screen, with implications of defense and joining. The entries reference various forms and usages, including a noun for 'protector' and verbs that describe actions of covering and weaving. Notably, the word appears in Exodus 33:22.
[סוּךְ, סִיךְ] vb. hedge, or fence about, shut in
base
[סָכַךְ] vb. overshadow, screen, cover
Qal
screen, cover
reflex. cover oneself
Hiph. screen, cover
Pilp. denom.
base
[סָכַךְ] vb. weave together;—Qal ψ 139:13
ref
סֹכֵךְ n. [m.] protector;—term. techn. of structure shielding stormers of city Na 2:6
H5526a סוּךְ, סִיךְ hedge, or fence about, shut in H5526b סָכַךְ overshadow, screen, cover H5526c סָכַךְ weave together H5526d סֹכֵךְ n. [m.] protector H5526e שָׂכַךְ cover, lay over, so as to screen H5526f שָׂכַךְ weave
5526 cakak saw-kak'
or sakak (Exod. 33:22) {saw-kak'}; a primitive root;
properly, to entwine as a screen; by implication, to fence in,
cover over, (figuratively) protect:--cover, defence, defend,
hedge in, join together, set, shut up.
סוּךְ (sukh) — to fence.
(Qal) to hedge, fence about, shut in
סָכַךְ (sa.khakh) — to cover.
1) to block, overshadow, screen, stop the approach, shut off, cover
1a) (Qal)
1a1) to screen, cover
1a2) to cover oneself
1b) (Hiphil)
1b1) to screen, cover
סָכַךְ (sa.khakh) — to weave.
1) to weave together
4a) (Qal) to weave together
1b) (Pilpel) to weave, weave together
סֹכֵךְ (so.kh) — protector.
protector (participle)
שָׂכַךְ (sa.khakh) — to cover.
(Qal) to cover, lay over
שָׂכַךְ (sa.khakh) — to weave.
1) to weave together
1a) (Qal) to weave together
1b) (Pilpel) to weave, weave together
V-Qal-Imperf-2ms | Suff — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp1bs
The Hebrew word בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs