Psalms 142:5 — Word Study
WLCזָעַ֥קְתִּי אֵלֶ֗יךָ יְה֫וָ֥ה אָ֭מַרְתִּי אַתָּ֣ה מַחְסִ֑י חֶ֝לְקִ֗י בְּאֶ֣רֶץ הַֽחַיִּים׃
BSAto looknâbaṭ Ben]jaminyâmîyn Providerrâʼâh nothingʼayin to recognizenâkar to perishʼâbad refugemânôwç [my safe place, my shelter] frommin nothingʼayin to seekdârash soulnephesh
| Greek | English | Parsing |
|---|---|---|
| זָעַ֥קְתִּי | I cry out | Verb, Qal, perfect first person common singular |
| אֵלֶ֗יךָ | to you | Preposition, suffix |
| יְה֫וָ֥ה | O Yahweh | Noun proper |
| אָ֭מַרְתִּי | I say | Verb, Qal, perfect first person common singular |
| אַתָּ֣ה | you | Pronoun |
| מַחְסִ֑י | [are] refuge my | Noun common masculine singular construct, suffix |
| חֶ֝לְקִ֗י | portion my | Noun common masculine singular construct, suffix |
| בְּאֶ֣רֶץ | in [the] land of | Preposition, noun common feminine singular construct |
| הַֽחַיִּים׃ | the living | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I cry to You, O LORD: “You are my refuge, my portion in the land of the living.” |
| KJV | I cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living. |
| ASV | I cried unto thee, O Jehovah; I said, Thou art my refuge, My portion in the land of the living. |
| YLT | I have cried unto thee, O Jehovah, I have said, 'Thou [art] my refuge, My portion in the land of the living.' |
| WEB | I cried to you, Yahweh. I said, “You are my refuge, my portion in the land of the living.” |
| BBE | I have made my cry to you, O Lord; I have said, You are my safe place, and my heritage in the land of the living. |
Where they part company is in the interpretation of key terms, particularly מַחְסִ֑י — see How Translations Differ.
The verse consists of a main clause followed by two declarative clauses that elaborate on the psalmist's relationship with God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַיִן
verbנָבַט
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 142:5
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 142:5 is a poignant expression of the psalmist's deep need for God in a time of distress. The psalmist acknowledges his vulnerability and calls upon the Lord for refuge and support. This plea is set against the backdrop of feeling abandoned and oppressed, as seen in the surrounding verses, where the psalmist highlights the absence of human help and the urgency of his situation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 46:1–7 | God is our refuge and strength, an ever-present help in times of trouble. |
| 2 | Psalm 62:6–7 | He alone is my rock and my salvation; He is my fortress; I will not be shaken. |
| 3 | Psalm 91:2–9 | I will say to the LORD, “You are my refuge and my fortress, my God, in whom I trust.” |
| 4 | John 16:32 | “Look, an hour is coming and has already come when you will be scattered, each to his own home, and you will leave Me all alone. Yet I am not alone, because the Father is with Me. |
| 5 | 2 Timothy 4:17 | But the Lord stood by me and strengthened me, so that through me the message would be fully proclaimed, and all the Gentiles would hear it. So I was delivered from the mouth of the lion. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מַחְסִ֑י, mach.Sigenerated
The noun מַחְסֶּה (machaceh) means a refuge or shelter, indicating a place of safety and protection. It is often used in contexts where individuals seek solace from danger or distress, emphasizing God's role as a protector.
In this verse, the psalmist directly identifies God as his refuge, underscoring a personal relationship and reliance on divine protection amid life's challenges.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as the KJV, ASV, YLT, WEB, and BBE, with all translations agreeing on the essential meaning of God as the psalmist's refuge and portion.
Sentence Structuregenerated
The verse is structured around two main clauses: זָעַקְתִּי (I cry out) and אָמַרְתִּי (I say), which are both in the perfect tense and first person. These verbs convey the urgency of the psalmist's plea and declaration.
The prepositional phrase בְּאֶ֣רֶץ (in the land) introduces the context of the psalmist's existence, while the noun phrases מַחְסִ֑י and חֶ֝לְקִ֗י serve as predicates, identifying God as both refuge and portion.
Septuagint Backgroundgenerated
The Septuagint translates מַחְסִ֑י as ἐπιγινώσκων, indicating a focus on knowledge or recognition, which may suggest a deeper understanding of God's role as a refuge. This choice reflects a nuanced interpretation of the Hebrew text.
The translation choices show a shift in emphasis from a physical refuge to a more relational understanding of God's presence and support.
In plain words — the whole versegenerated
Psalm 142:5 shows the psalmist crying out to God, recognizing Him as his refuge and portion in life. The psalmist expresses a deep need for God's help and protection, especially in times of distress. This verse highlights the importance of turning to God for support when feeling abandoned or overwhelmed.
Frequently Asked Questionsgenerated
God being a refuge means He is a safe place where one can find protection and comfort, especially during difficult times.
Finding one's portion in the land of the living refers to recognizing and claiming the blessings and inheritance God provides in this life.
The psalmist cries out to God due to a sense of urgency and distress, seeking help and reassurance in times of trouble.
The 'land of the living' signifies the realm of life where God’s presence and support are experienced, contrasting with despair or death.
Reflection Questionsgenerated
- In what areas of my life do I need to seek refuge in God?
- How can I remind myself of God's portion in my life during challenging times?
- What does it look like to cry out to God in my daily life?
- How can I support others who may feel alone or abandoned?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine of Hippo, reference this verse to discuss themes of hope and divine assistance in their works.
"Unto you have I cried, O Lord: I have said, You are my hope" [Psalms 142:5].Early Church Fathers on Psalms 142 →
What does it mean, then, that the younger was blessed in the guise of the elder, but that under the symbols of the Old Testament and its promise to the people of the Jews a spiritual blessing has lighted on the people of the Christians?…Early Church Fathers on Psalms 142 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 142:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI cried unto thee, O Lord,.... Finding no help from man, he turns to the Lord, and directs his prayer to him in his distress; I said, thou [art] my refuge; as he was, from all his enemies that were
Read John Gill on Psalms 142 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living. I cried unto thee, O Lord. The second strophe resumes the same 'cry' as the beginning of the first.
Read Robert Jamieson on Psalms 142 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou only art both my refuge to defend me from all evil, and my portion to supply me with all the good which I need and desire. In the land of the living; even in this life, wherein I doubt not to see God’ s goodness, as he said, .
Read Matthew Poole on Psalms 142 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 142:5 I cried unto thee, O LORD: I said, Thou [art] my refuge [and] my portion in the land of the living.Ver. 5. I cried unto thee, O Lord] I ran to thee, as my last refuge, in the fail of all outward comforts. Zephaniah 3:12, they are an "afflicted poor people"; and being so, "they trust in the name of the Lord."
Read John Trapp on Psalms 142 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) With this verse comp. Psalms 31:3; Psalms 22:8; Psalms 16:5, &c.
Read Charles John Ellicott on Psalms 142 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Thou art my refuge] Even in these most disastrous circumstances, I will put my trust in thee.
Read AdamClarke on Psalms 142 →CambridgeThe Cambridge Bible for Schools and Colleges5–7. Reminding God of his devotion in past times, he prays for a speedy answer to his prayer.
Read Cambridge on Psalms 142 →Albert Barnes1798–1870Barnes' Notes on the BibleI cried unto thee, O Lord - When there was no help; when I saw myself encompassed with dangers; when I looked on every hand and there was no “man” that would undertake for me. I said, Thou art my refuge - (a) My “only” refuge.
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
I cry to You, O LORD: “You are my refuge, my portion in the land of the living.”
I cried to you, Yahweh. I said, “You are my refuge, my portion in the land of the living.”
I cry to You, O LORD: “You are my refuge, my portion in the land of the living.”
I cry out to you, O Lord; I say, “You are my shelter, my security in the land of the living.”
Tyndale line
I cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living.
I cried unto thee, O Jehovah; I said, Thou art my refuge, My portion in the land of the living.
I cried unto thee, O LORD; I said, Thou art my refuge, my portion in the land of the living.
I cried to thee, O LORD: I said, Thou art my refuge and my portion in the land of the living.
Then cryed I vnto thee, O Lord, and sayde, thou art mine hope, and my portion in the land of the liuing.
Strictly literal
I cried unto thee, Jehovah; I said, Thou art my refuge, my portion in the land of the living.
I have cried unto thee, O Jehovah, I have said, 'Thou [art] my refuge, My portion in the land of the living.'
I have cried to you, O YHWH, || I have said, “You [are] my refuge, || My portion in the land of the living.”
(142:6) I cried unto thee, O Lord: I said, Thou art my refuge, my portion in the land of life.
I called out to you, Yahweh; I said, “You are my refuge, my portion in the land of the living.
From the Latin
I remembered the days of old, I meditated on all thy works: I meditated upon the works of thy hands.
Simplified
I cry out to you, Lord, for help, saying, “You are the one who keeps me safe; you are all I need in life.
I have made my cry to you, O Lord; I have said, You are my safe place, and my heritage in the land of the living.
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 align closely, with eight of the nine words matched. The Dead Sea Scrolls also support the Masoretic Text, though they contain fewer words and a different word order, indicating consistent themes of seeking refuge and divine assistance.
זָעַ֥קְתִּי אֵלֶ֗יךָ יְה֫וָ֥ה אָ֭מַרְתִּי אַתָּ֣ה מַחְסִ֑י חֶ֝לְקִ֗י בְּאֶ֣רֶץ הַֽחַיִּים׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
אביטה ימין ואראה ואין ל׳י מכיר אבד מנוס ממ׳ני אין דורש לנפש׳י
12 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 142:5
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.
זָעַק (za`aq) is a Hebrew verb meaning to cry out or call for help, often in a context of distress or need. It can also refer to assembling or summoning people, particularly for military purposes. The word has various forms, including Qal, Niphal, and Hiphil, indicating different nuances of calling or gathering.
[זָעַק] vb. cry, cry out, call
Qal
call, to one's aid
cry, cry out, in need
Niph. be called together, assemble, join
Hiph.
call, call out, or together, for military service
make a crying
have proclamation made
call out, or at
base
H2199 זָעַק cry, cry out, call .. call, to one's aid
. cry, cry out, in need
. be called together, assemble, join
. . call, call out, or together, for military service
. make a crying
. have proclamation made
. call out, or at
2199 za`aq zaw-ak'
a primitive root; to shriek (from anguish or danger); by
analogy, (as a herald) to announce or convene publicly:--
assemble, call (together), (make a) cry (out), come with such
a company, gather (together), cause to be proclaimed.
זָעַק (za.aq) — to cry out.
1) to cry, cry out, call, call for help
1a) (Qal)
1a1) to call (to one's aid)
1a2) to cry, cry out (in need)
1b) (Niphal) to be assembled, be called together, be joined together
1c) (Hiphil)
1c1) to call, call out, call together, summon
1c2) to make a crying, proclaim
1c3) to have a proclamation made
1c4) to call out to, call out at
Aramaic equivalent: ze.iq (זְעִ֑ק "to cry out" H2200)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR/Sp2ms — Preposition · suffixHR/Sp2ms
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
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
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)
HPp2ms — PronounHPp2ms
מַחְסֶּה (machaceh) refers to a refuge or shelter, both literally and figuratively. It conveys meanings of protection from danger or storms, and can also imply a place of trust or hope. The word is derived from a root meaning to cover or protect, and is used in contexts that emphasize safety.
מַחְסֶּה n.m. refuge, shelter
base
H4268 מַחְסֶּה refuge, shelter
4268 machaceh makh-as-eh'
or machceh {makh-seh'}; from 2620; a shelter (literally or
figuratively):--hope, (place of) refuge, shelter, trust.
see HEBREW for 02620
מַחְסֶּה (ma.cha.seh) — refuge.
1) refuge, shelter
1a) from rain or storm, from danger
1b) of falsehood
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word חֵ֫לֶק (*cheleq*) has two main meanings: it can refer to a portion or share, often in the context of land or inheritance, and it can denote smoothness or seductiveness, particularly in speech. The entries highlight its use in various contexts, including as a divine award. Notably, it appears in Proverbs 7:21 in relation to speech.
חֵ֫לֶק n.m. portion, tract, territory
portion, share
portion, tract, of land
hence portion, i.e. (acquired) possession
chosen portion, habitual mode of life
portion, award, from God
H2506a חֵ֫לֶק portion, tract, territory H2506b חֵ֫לֶק smoothness, seductiveness of speech
2506 cheleq khay'lek
from 2505; properly, smoothness (of the tongue); also an
allotment:--flattery, inheritance, part, X partake, portion.
see HEBREW for 02505
חֵ֫לֶק (che.leq) — portion.
1) portion, share, part, territory
1a) portion, share
1b) portion, tract, parcel (of land)
1c) one's portion, one's possession
1d) (chosen) portion
1e) portion, award (from God)
Aramaic equivalent: cha.laq (חֲלָק "portion" H2508)
חֵ֫לֶק (che.leq) — smoothness.
smoothness, seductiveness, flattery
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HR/Ncfsc — 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 חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
HTd/Aampa — ParticleHTd/Aampa