Psalms 144:1 — Word Study
WLCבָּ֘ר֤וּךְ יְהוָ֨ה׀ צוּרִ֗י הַֽמְלַמֵּ֣ד יָדַ֣י לַקְרָ֑ב אֶ֝צְבְּעוֹתַ֗י לַמִּלְחָמָֽה׃
BSAOf DavidDâvid Blessedbârak [praised, honored] [be] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] my Rocktsûwr [refuge, strong foundation] who trainslâmad [teaches, guides] my handsyâd [an open hand; strength, a side or share] for warqᵉrâb [battle, conflict] my fingersʼetsbaʻ [used for grasping, holding] for battlemilchâmâh [war, fight]
| Greek | English | Parsing |
|---|---|---|
| בָּ֘ר֤וּךְ | [be] blessed | Verb, Qal, participle (passive) masculine singular |
| יְהוָ֨ה׀ | Yahweh | Noun proper |
| צוּרִ֗י | rock my | Noun common masculine singular construct, suffix |
| הַֽמְלַמֵּ֣ד | who trains | Particle, verb piel participle (active) masculine singular |
| יָדַ֣י | hands my | Noun common both dual construct, suffix |
| לַקְרָ֑ב | for war | Preposition, noun common masculine singular absolute |
| אֶ֝צְבְּעוֹתַ֗י | fingers my | Noun common feminine plural construct, suffix |
| לַמִּלְחָמָֽה׃ | for battle | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blessed be the LORD, my Rock, who trains my hands for war, my fingers for battle. |
| KJV | Blessed be the LORD my strength, which teacheth my hands to war, and my fingers to fight: |
| ASV | Blessed be Jehovah my rock, Who teacheth my hands to war, And my fingers to fight: |
| YLT | By David. Blessed [is] Jehovah my rock, who is teaching My hands for war, my fingers for battle. |
| WEB | Blessed be Yahweh, my rock, who trains my hands to war, and my fingers to battle— |
| BBE | Praise be to the God of my strength, teaching my hands the use of the sword, and my fingers the art of fighting: |
Where they part company is בָּ֘ר֤וּךְ — see How Translations Differ.
The verse consists of a main clause followed by a relative clause that elaborates on the subject, creating a layered structure that emphasizes God's active role in the psalmist's life.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 144:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Psalm of Davidgenerated
Psalm 144:1 expresses a heartfelt blessing to the LORD, recognizing Him as the psalmist's Rock and source of strength. This psalm reflects a warrior's gratitude for divine training and preparation for the challenges of battle, emphasizing the relationship between God and His servant. The following verses further elaborate on God's protective nature and the psalmist's dependence on Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:2–31 | The LORD is my rock, my fortress, and my deliverer. My God is my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold. |
| 2 | Psalm 71:3 | Be my rock of refuge, where I can always go. Give the command to save me, for You are my rock and my fortress. |
| 3 | Psalm 95:1 | Come, let us sing for joy to the LORD; let us shout to the Rock of our salvation! |
| 4 | Deuteronomy 32:30–31 | How could one man pursue a thousand, or two put ten thousand to flight, unless their Rock had sold them, unless the LORD had given them up? |
| 5 | Isaiah 26:4 | Trust in the LORD forever, because GOD the LORD is the Rock eternal. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — בָּ֘ר֤וּךְ, ba.Rukhgenerated
The verb בָּרַךְ (*barak*) is a passive participle meaning '[be] blessed.' It is derived from a root that conveys the act of kneeling, which signifies praise or honor. In this context, it indicates a call to bless God for His providence and strength.
This word is used frequently in the Hebrew Bible to express adoration and reverence toward God, highlighting the importance of acknowledging His role in the life of the believer. The psalmist's declaration serves as both a personal affirmation and a communal call to worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is בָּ֘ר֤וּךְ, [be] blessed, which governs the entire verse. The structure presents a clear subject-verb relationship, with the psalmist directly addressing the LORD as the subject of the blessing.
The phrase יְהוָ֨ה׀ צוּרִ֗י serves as a noun phrase, identifying God as the Rock, while the participial clause הַֽמְלַמֵּ֣ד introduces the action of training, creating a dynamic relationship between the psalmist and God.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֨ה as κύριος, which means 'Lord' and reflects the same reverence found in the Hebrew text. This translation emphasizes God's sovereignty and authority.
The Greek word δαυιδ is used for 'David', indicating the continuity of the psalm's authorship in both the Hebrew and Greek traditions, affirming the psalmist's identity.
In plain words — the whole versegenerated
Psalm 144:1 expresses a blessing to the LORD, acknowledging Him as the psalmist's Rock who trains his hands for war and fingers for battle. This highlights God's role in preparing the psalmist for challenges, emphasizing reliance on divine strength.
Frequently Asked Questionsgenerated
To bless the LORD means to praise and honor Him, recognizing His greatness and the good He does in our lives.
Referring to God as his Rock signifies that He is a refuge and a strong foundation, providing safety and stability in times of trouble.
This phrase indicates that God equips the psalmist with the skills and strength needed to face challenges and conflicts, both physically and spiritually.
The psalm reflects a deep trust and reliance on God, acknowledging His guidance and strength in preparing the psalmist for life's battles.
Reflection Questionsgenerated
- In what ways have I experienced God's training and preparation in my life?
- How can I acknowledge and praise God as my Rock during challenging times?
- What battles or challenges am I currently facing, and how can I seek God's guidance in them?
- How does recognizing God as my strength change my perspective on difficulties?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine, reference this psalm to discuss themes of divine training and spiritual warfare, emphasizing the believer's reliance on God.
"Blessed be the Lord my God, who teaches my hands for battle, my fingers for war" [Psalms 144:1]. These are our words, if we be the Body of Christ.Early Church Fathers on Psalms 144 →
But because you turn a blind eye to the interior battle and take pleasure in exterior battles, it means you do not want to belong to the new song,Early Church Fathers on Psalms 144 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 144:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBlessed [be] the Lord my strength,.... The author and giver of his natural strength of body, and of the fortitude of his mind, and of all the spiritual strength he had, to exercise grace, to bear up
Read John Gill on Psalms 144 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBlessed be the LORD my strength, which teacheth my hands to war, and my fingers to fight: Psalms 144:1-15.-Blessed be Yahweh, my strength, in subduing my enemies (Psalms 144:1-2).
Read Robert Jamieson on Psalms 144 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 144 THE The matter of this Psalm is partly gratulatory for mercies received, and partly petitionary for further blessings. It seems to have been composed after Saul’ s death, and in the beginning of David’ s reign, when he was exposed to many perils, both from his own rebellions subjects, and from the Philistines and other foreign enemies, yet so that lie had a good prospect and assurance of a more complete and established felicity. David, blesseth God for his mercy to him in his wars and government, confesseth his own and man’ s nothingness, ; prayeth that he would deliver him from his powerful enemies, , and promiseth to praise him, . The happiness of that kingdom whose God is the…
Read Matthew Poole on Psalms 144 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 144:1 « [A Psalm] of David. » Blessed [be] the LORD my strength, which teacheth my hands to war, [and] my fingers to fight:A Psalm of David] The Greek addeth, against Goliath; and the Chaldee, for the hurtful sword, Psalms 144:10, hath Goliath’ s sword. Ver. 1. Blessed be the Lord my strength] See Psalms 18:1, and observe how this psalm suiteth with that. Which teacheth my hands] Used to the hook and harp, and not to the sword and spear; but God hath apted and abled them to feats of arms, and warlike exploits. It is God that giveth skill and success, saith Solomon, Proverbs 8:1-36, wisdom and ability, saith Daniel, Daniel 2:19-23 And as in the spiritual warfare, so here, our weapons…
Read John Trapp on Psalms 144 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Strength.—Rather, rock. Comp. Psalms 18:2; Psalms 18:46. LXX. and Vulg., “my God.” Which teacheth.—See Psalms 18:34. More literally, “Who traineth my hands for war, My fingers for fight.”
Read Charles John Ellicott on Psalms 144 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXLIV The psalmist praises God for his goodness, 1, 2. Exclamations relative to the vanity of human life, 3, 4. He prays against his enemies, 5-8; and extols God's mercy for the temporal blessings enjoyed by his people, 9-15. NOTES ON PSALM CXLIV The Hebrew, and all the Versions, attribute this Psalm to David. The Vulgate, Septuagint, AEthiopic, and Arabic, term it, A Psalm of David against Goliath. The Syriac says, "A Psalm of David when he slew Asaph, the brother of Goliath." Calmet thinks, and with much probability, that it was composed by David after the death of Absalom, and the restoration of the kingdom to peace and tranquillity. From a collation of this with Psalms 18:1-50, of…
Read AdamClarke on Psalms 144 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. Praise of Jehovah the Giver of victory.
Read Cambridge on Psalms 144 →Albert Barnes1798–1870Barnes' Notes on the BibleBlessed be the Lord my strength - Margin, as in Hebrew, “my rock.” See the notes at Psalms 18:46, where the same expression occurs in the Hebrew.
Read Albert Barnes on Psalms 144 →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
Blessed be the LORD, my Rock, who trains my hands for war, my fingers for battle.
Blessed be Yahweh, my rock, who trains my hands to war, and my fingers to battle—
Of David. Blessed be the LORD, my Rock, who trains my hands for war, my fingers for battle.
The Lord, my protector, deserves praise – the one who trains my hands for battle, and my fingers for war,
Tyndale line
Blessed be the LORD my strength, which teacheth my hands to war, and my fingers to fight:
Blessed be Jehovah my rock, Who teacheth my hands to war, And my fingers to fight:
Blessed be the LORD my rock, which teacheth my hands to war, and my fingers to fight:
A Psalm of David. Blessed be the LORD my strength, who teacheth my hands to war, and my fingers to fight;
A Psalme of David. Blessed be the Lord my strength, which teacheth mine hands to fight, and my fingers to battell.
Strictly literal
Blessed be Jehovah my rock, who teacheth my hands to war, my fingers to fight;
By David. Blessed [is] Jehovah my rock, who is teaching My hands for war, my fingers for battle.
BY DAVID. Blessed [is] YHWH my Rock, || Who is teaching My hands for war, || My fingers for battle.
“By David.” Blessed be the Lord my Rock, who exerciseth my hands for the battle, my fingers for the war:
Blessed be Yahweh, my rock, who trains my hands for war and my fingers for battle.
From the Latin
I will extol thee, O God my king: and I will bless thy name for ever; yea, for ever and ever.
Simplified
Praise the Lord—he is my rock. He trains me for battle, he gives me skill for war.
Praise be to the God of my strength, teaching my hands the use of the sword, and my fingers the art of fighting:
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 reads, "Blessed be the LORD, my Rock, who trains my hands for war, my fingers for battle." The Septuagint agrees with the Masoretic Text, matching all eight words in a word-by-word correspondence, although the order and articles reflect its own structure. The Dead Sea Scrolls 11Q5 also align closely with the Masoretic Text, presenting the same eight words. However, the Dead Sea Scrolls 11Q6 contains some partially restored words and editor-supplied text, indicating a less complete preservation of the verse. Overall, the primary witnesses agree with the Masoretic Text, affirming its wording and meaning.
בָּ֘ר֤וּךְ יְהוָ֨ה׀ צוּרִ֗י הַֽמְלַמֵּ֣ד יָדַ֣י לַקְרָ֑ב אֶ֝צְבְּעוֹתַ֗י לַמִּלְחָמָֽה׃
8 of the 8 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.
ברוך יהוה צור׳י המלמד יד׳י לקרב ואצבעות׳י למלחמה
8 words on the leather.
[ברוך] [יהוה] צור׳י המלמד [יד׳י] [לקרב] [ואצבעות׳י] למלחמה
1 word on the leather — 2 partly restored, 5 supplied entire by an editor.
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 144:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
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)
N-proper — Noun properHNpt
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
לָמַד (lamad) is a Hebrew verb meaning to learn or teach. It encompasses the ideas of exercising in a skill, being trained, and instructing others. The root suggests a connection to motivation or incentive, as seen in the context of teaching with a rod. The verb appears in various forms, including Qal (to learn), Piel (to teach), and Pual (to be taught).
לָמַד vb. exercise in, learn
Qal learn something
Piel teach
Pual trained; taught
base
H3925 לָמַד exercise in, learn .learn something
.teach
.trained; taught
3925 lamad law-mad'
a primitive root; properly, to goad, i.e. (by implication) to
teach (the rod being an Oriental incentive):(un-) accustomed,
X diligently, expert, instruct, learn, skilful, teach(-er, -
ing).
לָמַד (la.mad) — to learn: teach.
: teach
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Also means: la.mad (לָמַד ": learn" H3925H)
לָמַד (la.mad) — to learn: learn.
: learn
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Art | V-Piel — Particle · verb piel participle (active) masculine singularHTd/Vprmsa
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd | Suff — Noun common both dual construct · suffixHNcbdc/Sp1bs
קְרָב (qrab) refers to a hostile encounter, specifically a battle or war. It is derived from the root meaning to approach or confront. The term is noted in both Hebrew and its Aramaic equivalent, indicating a consistent theme of conflict.
קְרָב n.[m.] battle, war (hostile approach)
base
H7128 קְרָב
7128 qrab ker-awb'
from 7126; hostile encounter:--battle, war.
see HEBREW for 07126
קְרָב (qe.rav) — battle.
battle, war
Aramaic equivalent: qe.rav (קְרָב "war" H7129)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
אֶצְבַּע (etsba) means 'finger' and can also refer to a 'toe.' It derives from a root meaning to grasp. The entries consistently emphasize its use in both Hebrew and Aramaic contexts, with no significant disagreements noted among the lexicons.
אֶצְבַּע 31 n.f. finger
base
H676 אֶצְבַּע finger
676 'etsba` ets-bah'
from the same as 6648 (in the sense of grasping); something
to sieze with, i.e. a finger; by analogy, a toe:--finger,
toe.
see HEBREW for 06648
אֶצְבַּע (ets.ba) — finger.
finger, toe
Aramaic equivalent: ets.ba (אֶצְבַּע "digit" H0677)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
See WAR.