Psalms 142:4 — Word Study
WLCהַבֵּ֤יט יָמִ֨ין׀ וּרְאֵה֮ וְאֵֽין־ לִ֪י מַ֫כִּ֥יר אָבַ֣ד מָנ֣וֹס מִמֶּ֑נִּי אֵ֖ין דּוֹרֵ֣שׁ לְנַפְשִֽׁי׃
BSAto turn asideʻâṭaph uponʻal spiritrûwach you(m.s.)ʼattâh to knowyâdaʻ pathnâthîyb wayʼôrach thiszûw to gohâlak to hideṭâman snarepach
| Greek | English | Parsing |
|---|---|---|
| הַבֵּ֤יט | look | Verb, Hiphil, imperative second person masculine singular |
| יָמִ֨ין׀ | right | Noun common, feminine singular absolute |
| וּרְאֵה֮ | and see | Conjunction, verb qal imperative second person masculine singular |
| וְאֵֽין־ | and not | Conjunction, noun common masculine singular construct |
| לִ֪י | [belongs] to me | Preposition, suffix |
| מַ֫כִּ֥יר | [one who] recognizes | Verb, Hiphil, participle (active) masculine singular |
| אָבַ֣ד | it has been lost | Verb, Qal, perfect third person masculine singular |
| מָנ֣וֹס | a place of escape | Noun common, masculine singular absolute |
| מִמֶּ֑נִּי | from me | Preposition, suffix |
| אֵ֖ין | there not | Noun common, masculine singular construct |
| דּוֹרֵ֣שׁ | [is one who] cares | Verb, Qal, participle (active) masculine singular |
| לְנַפְשִֽׁי׃ | for self my | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Look to my right and see; no one attends to me. There is no refuge for me; no one cares for my soul. |
| KJV | I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul. |
| ASV | Look on my right hand, and see; For there is no man that knoweth me: Refuge hath failed me; No man careth for my soul. |
| YLT | Looking on the right hand — and seeing, And I have none recognizing; Perished hath refuge from me, There is none inquiring for my soul. |
| WEB | Look on my right, and see; for there is no one who is concerned for me. Refuge has fled from me. No one cares for my soul. |
| BBE | Looking to my right side, I saw no man who was my friend: I had no safe place; no one had any care for my soul. |
The translations agree on the meaning of מַ֫כִּ֥יר — see How Translations Differ.
The verse consists of a main command followed by three subordinate clauses that elaborate on the psalmist's feelings of neglect.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbבְּ
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 142:4
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 Cry for Helpgenerated
Psalm 142:4 reflects the psalmist's anguish as he feels surrounded by neglect and absence of support. This verse is part of a larger plea for divine assistance, where the psalmist acknowledges his plight and the lack of refuge. The surrounding verses highlight his emotional state and the urgency of his need for God's intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:11 | Among all my enemies I am a disgrace, and among my neighbors even more. I am dreaded by my friends— they flee when they see me on the street. |
| 2 | Psalm 69:20 | Insults have broken my heart, and I am in despair. I looked for sympathy, but there was none, for comforters, but I found no one. |
| 3 | Psalm 88:8–18 | You have removed my friends from me; You have made me repulsive to them; I am confined and cannot escape. |
| 4 | Job 19:13–19 | He has removed my brothers from me; my acquaintances have abandoned me. |
| 5 | Matthew 26:56 | But this has all happened so that the writings of the prophets would be fulfilled.” Then all the disciples deserted Him and fled. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מַ֫כִּ֥יר, ma.Kirgenerated
The word מַ֫כִּ֥יר (*ma.Kir*) is a participle derived from the root יָדַע (*yada*), which means to know or recognize. In this context, it conveys the idea of someone who recognizes or acknowledges another.
The parsing indicates it is a masculine singular form, suggesting a specific person or entity that should be recognizing the psalmist's plight. This highlights the psalmist's feeling of being overlooked and unacknowledged in his time of need.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase [one who] recognizes.
Sentence Structuregenerated
The verse is structured around several clauses, with the main action initiated by the imperative verb הַבֵּ֤יט (*ha.Beit*), look. This command is directed to an implied audience, urging them to observe the psalmist's situation.
The subsequent clauses provide additional details: the adverbial phrase יָמִ֨ין (*ya.Min*), indicating direction, and the following clauses that elaborate on the absence of support and recognition.
Septuagint Backgroundgenerated
The Septuagint translates מַ֫כִּ֥יר as ἐγνώσῃ (*egnōsei*), which means to know. This choice reflects a broader understanding of recognition, emphasizing the knowledge aspect of the relationship between the psalmist and those around him.
This translation suggests a nuanced interpretation, where recognition involves a deeper awareness of the psalmist's plight, aligning with the emotional tone of the original Hebrew.
In plain words — the whole versegenerated
Psalm 142:4 shows the psalmist feeling alone and neglected. He asks God to look at his situation, stating that no one recognizes him or offers help. He feels there is no safe place for him, and no one cares for his well-being.
Frequently Asked Questionsgenerated
It indicates a profound sense of abandonment, where the psalmist feels unnoticed and unsupported in his distress.
In ancient Near Eastern culture, the right side often symbolizes strength and favor; the psalmist seeks assistance from a place of perceived strength.
A lack of refuge signifies vulnerability and danger, highlighting the psalmist's desperate need for safety and protection.
This verse encapsulates the theme of isolation and the urgent plea for divine intervention, which is a central focus throughout the psalm.
Reflection Questionsgenerated
- In what ways have I felt abandoned or neglected, and how did I respond?
- How can I be more aware of those around me who may feel unnoticed or unsupported?
- What does it mean for me to seek refuge in God during times of trouble?
- How can I recognize and respond to the needs of others like the psalmist longs to be recognized?
The early church on this verse — how the Fathers read it
Early church fathers like Augustine referenced this verse to discuss themes of recognition and seeking God amid trials.
"I considered upon the right hand, and saw" [Psalms 142:4]. He considered upon the right hand, and saw: whoso considers upon the left hand, is blinded.Early Church Fathers on Psalms 142 →
“And they were seeking Jesus,” but in an evil way. For blessed are they who are seeking Jesus, but in a good way. Those people were seeking Jesus that neither they nor we might have him; but we have received him who withdrew from them.Early Church Fathers on Psalms 142 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 142:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI looked on [my] right hand, and beheld,.... On the left, so Kimchi supplies it, and after him Piscator; he looked about him every way to the right and left, to see if he could get any help, or find out any way of deliverance.
Read John Gill on Psalms 142 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul. I looked on (my) right hand, and beheld, but (there was) no man that would know me.
Read Robert Jamieson on Psalms 142 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRight hand; the place where the patron or assistant used to stand. See 109:31 121:5. No man, to wit, in Saul’ s court or camp; none of my former acquaintance, and friends. and relations. Know me; own me, or show any respect or kindness to me. For my soul; or, for my life, to wit, to preserve it; but they all conspired to take it away; which is here implied.
Read Matthew Poole on Psalms 142 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 142:4 I looked on [my] right hand, and beheld, but [there was] no man that would know me: refuge failed me; no man cared for my soul.Ver. 4. I looked on my right hand] Not a man would appear for me. Aφιλοντοδυστυχες, misery is friendless for the most part. See 2 Timothy 4:16. Nulla fides unquam miseros delegit amicos.
Read John Trapp on Psalms 142 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) I looked.—The Authorised Version follows the ancient versions in turning the Hebrew imperatives into historic tenses. But they are easily intelligible if taken rhetorically, and indeed the psalm loses in liveliness by missing them: “On the path by which I must walk they have laid a trap for me; Look to the right and see, Not a friend is in sight. Failed has refuge from me, There is none who careth for my soul.” To the “right,” because according to the regular Hebrew metaphor it was on the “right hand” that the protector would stand. (See Note Psalms 16:8, &c; and comp. Psalms 109:6; Psalms 109:31; Psalms 110:5; Psalms 121:5.)
Read Charles John Ellicott on Psalms 142 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. There was no man, that would know me] This has been applied to the time in which our Lord was deserted by his disciples. As to the case of David in the cave of En-gedi, he had no refuge: for what were the handful of men that were with him to Saul and his army?
Read AdamClarke on Psalms 142 →
CambridgeThe Cambridge Bible for Schools and Colleges4. The Massoretic text reads the imperative look … and see. The rendering of P.B.V. and A.V. I looked … and saw (beheld) follows the LXX, Vulg., Syr., and Targ., but requires a change in the vocalisation of the Hebrew words. The indicative I looked is the more obvious reading; but the appeal to Jehovah, look! is more forcible. Cp. Lamentations 1:11; Lamentations 2:20; Lamentations 5:1. on my right hand] Where his protector would be standing if he had one. Cp. Psalms 16:8; Psalms 109:31; Psalms 110:5; Psalms 121:5. But there is no one to acknowledge him as his client (Rth 2:10; Rth 2:19) and defend him. He has no asylum left: lit. a place of flight is perished from me. Cp. Job 11:20…
Read Cambridge on Psalms 142 →
Albert Barnes1798–1870Barnes' Notes on the BibleI looked on my right hand, and beheld - Margin, “Look on the right hand and see The words translated “looked” and “beheld” are in the imperative mood in the Hebrew. They are not, however, improperly rendered as to the sense.
Read Albert Barnes on Psalms 142 →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
Look to my right and see; no one attends to me. There is no refuge for me; no one cares for my soul.
Look on my right, and see; for there is no one who is concerned for me. Refuge has fled from me. No one cares for my soul.
Look to my right and see; no one attends to me. There is no refuge for me; no one cares for my soul.
Look to the right and see! No one cares about me. I have nowhere to run; no one is concerned about my life.
Tyndale line
I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul.
Look on my right hand, and see; For there is no man that knoweth me: Refuge hath failed me; No man careth for my soul.
Look on my right hand, and see; for there is no man that knoweth me: refuge hath failed me; no man careth for my soul.
I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul.
I looked vpon my right hand, and beheld, but there was none that would knowe me: all refuge failed me, and none cared for my soule.
Strictly literal
Look on the right hand and see; there is no man that knoweth me: refuge hath failed me; no man careth for my soul.
Looking on the right hand — and seeing, And I have none recognizing; Perished hath refuge from me, There is none inquiring for my soul.
Looking on the right hand—and seeing, || And I have none recognizing; Refuge has perished from me, || There is none inquiring for my soul.
(142:5) Look to the right, and behold, yea, there is no man that recognizeth me: [every] refuge is lost to me; there is no one that careth for my soul.
I look to my right and and see that there is no one who cares about me. There is no escape for me; no one cares about my life.
From the Latin
And my spirit is in anguish within me: my heart within me is troubled.
Simplified
I look to my right for someone to support me—but no one pays me any attention. There's no safe place for me—no one cares about me at all.
Looking to my right side, I saw no man who was my friend: I had no safe place; no one had any care for my soul.
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 presents the verse consistently, while the Septuagint matches 11 of the 12 words. The Dead Sea Scrolls fragment contains only part of the verse, indicating some textual continuity but also gaps in preservation.
הַבֵּ֤יט יָמִ֨ין׀ וּרְאֵה֮ וְאֵֽין־ לִ֪י מַ֫כִּ֥יר אָבַ֣ד מָנ֣וֹס מִמֶּ֑נִּי אֵ֖ין דּוֹרֵ֣שׁ לְנַפְשִֽׁי׃
11 of the 12 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.
ל׳י
1 word of the verse is on this fragment. The rest of the verse is not on it.
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 142:4
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.
נָבַט (nabat) is a Hebrew verb meaning to look or regard. It encompasses various nuances, such as looking intently, considering, and showing favor or care. The entries indicate its use in different grammatical forms, specifically the Piel and Hiphil stems, which emphasize the act of looking or regarding. No significant disagreements among lexicons are noted.
[נָבַט] vb. Pi., Hiph. look
Pi. look
Hiph. look
base
H5027 נָבַט look
5027 nabat naw-bat'
a primitive root; to scan, i.e. look intently at; by
implication, to regard with pleasure, favor or care:--(cause
to) behold, consider, look (down), regard, have respect, see.
נָבַט (na.vat) — to look.
1) to look, regard
1a) (Piel) to look
1b) (Hiphil)
1b1) tolook
1b2) to regard, show regard to, pay attention to, consider
1b3) to look upon, regard, show regard to
HVhv2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
look:
(1) The uses of the simple verb in English Versions of the Bible are nearly all good modern English. In Isa 5:2, however, "He looked that it should bring forth grapes"--"look" is used in the sense of "expect." Compare the King James Version of Sirach 20:14; Ac 28:6, "They looked when he should have swollen" (the Revised Version (British and American) "They expected that he would have swollen"). In 1 Macc 4:54, the King James Version has inserted "look" (omitted in the Revised Version (British and American)) as a simple interjection, without a corresponding word in the Greek
(2) "Look upon" means "fix one's attention on," and is often so used in English Versions of the Bible without further significance (Ec 2:11;
The Hebrew word יָמִין (*yamiyn*) means 'right hand' or 'right side,' and it can also refer to the direction south, as the right hand points south when facing east. It is derived from the root word for 'to be strong' and covers various contexts, including body parts and directional references.
יָמִין 137 n.f. right hand
right hand
of situation on, or direction toward the right
of other parts of the body
= south, because when facing east the right hand is toward the south
base
H3225 יָמִין right hand . right hand
. of situation on, or direction toward the right
. of other parts of the body
. = south, because when facing east the right hand is toward the south
3225 yamiyn yaw-meen'
from 3231; the right hand or side (leg, eye) of a person or
other object (as the stronger and more dexterous); locally,
the south:--+ left-handed, right (hand, side), south.
see HEBREW for 03231
יָמִין (ya.min) — right.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
Also means: ya.min (יָמִין ": south" H3225H)
יָמִין (ya.min) — right: south.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
יָמִין (ya.min) — [Ben]jamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
HNcfsa — Noun common · feminine singular absoluteHNcfsa
rit (yashar, mishpaT; dikaios, euthus): Many Hebrew words are translated "right," with different shades of meaning. Of these the two noted are the most important: yashar, with the sense of being straight, direct, as "right in the sight" of Yahweh (Ex 15:26; De 12:25, etc.), in one's own eyes (Jud 17:6), "right words" (Job 6:25 the King James Version, yosher), "right paths" (Pr 4:11 the King James Version); and mishpaT "judgment" "cause" etc., a forensic term, as "Shall not the Judge of all the earth do right?" (Ge 18:25). In
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
HC/Vqv2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word נָכַר (nakar) encompasses meanings related to recognition and alienation. It can signify acknowledging, regarding, or understanding someone or something, as well as treating something as foreign or strange. The entries highlight its use in various forms, including recognizing and disguising, but do not indicate any significant disagreement among lexicons.
[נָכַר] vb. (not Qal) regard, recognize
Niph. they are not recognized
Pi. he regardeth not the opulent above the poor
Hiph.
regard, observe, esp. with a view to recognition
Recognize (as formerly known)
Be willing to recognize, acknowledge
Be acquianted with
Distinguish, understand
Hithp. Impf by his deeds a youth maketh himself known, whether his doing be pure, etc.
base
[נכר] vb. denom. act or treat as foreign, or strange; disguise, misconstrue
Niph. with his lips a hater disguiseth himself
Pi. and they have treated this place as foreign
Hithp. he acted as a stranger toward them
base
H5234a נָכַר (not Qal) regard, recognize . they are not recognized
. he regardeth not the opulent above the poor
. . regard, observe, esp. with a view to recognition
. Recognize (as formerly known)
. Be willing to recognize, acknowledge
. Be acquianted with
. Distinguish, understand
. Impf by his deeds a youth maketh himself known, whether his doing be pure, etc.
H5234b נכר vb. denom. act or treat as foreign, or strange; disguise, misconstrue
5234 nakar naw-kar'
a primitive root; properly, to scrutinize, i.e. look intently
at; hence (with recognition implied), to acknowledge, be
acquainted with, care for, respect, revere, or (with suspicion
implied), to disregard, ignore, be strange toward, reject,
resign, dissimulate (as if ignorant or
disowning):--acknowledge, X could, deliver, discern,
dissemble, estrange, feign self to be another, know, take
knowledge (notice), perceive, regard, (have) respect, behave
(make) self strange(-ly).
נָכַר (na.khar) — to recognize.
1) to recognise, acknowledge, know, respect, discern, regard
1a) (Niphal) to be recognised
1b) (Piel) to regard
1c) (Hiphil)
1c1) to regard, observe, pay attention to, pay regard to, notice
1c2) to recognise (as formerly known), perceive
1c3) to be willing to recognise or acknowledge, acknowledge with honour
1c4) to be acquainted with
1c5) to distinguish, understand
1d) (Hithpael) to make oneself known
נָכַר (na.khar) — to alienate.
1) to act or treat as foreign or strange, disguise, misconstrue
1a) (Niphal) to disguise oneself
1b) (Piel)
1b1) to treat as foreign (profane)
1b2) to misconstrue
1c) (Hithpael)
1c1) to act as alien
1c2) to disguise oneself
HVhrmsa — Verb · Hiphil · participle (active) masculine singularHVhrmsa
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
מָנוֹס (manowc) refers to a retreat or a place of escape, emphasizing concepts of flight and refuge. It is built from the root meaning to flee, covering both literal and figurative senses. The entries consistently highlight its use in contexts relating to safety and escape.
מָנוֹס n.m. 1. flight. 2. place of escape, refuge
base
H4498 מָנוֹס
4498 manowc maw-noce'
from 5127; a retreat (literally or figuratively); abstractly,
a fleeing:--X apace, escape, way to flee, flight, refuge.
see HEBREW for 05127
מָנוֹס (ma.nos) — refuge.
1) flight, refuge, place of escape
1a) flight
1b) refuge, place of escape
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HR/Sp1bs — Preposition · suffixHR/Sp1bs
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HNcmsc — Noun common · masculine singular constructHNcmsc
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HR/Ncfsc/Sp1bs — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs
