Psalms 145:8 — Word Study
WLCחַנּ֣וּן וְרַח֣וּם יְהוָ֑ה אֶ֥רֶךְ אַ֝פַּ֗יִם וּגְדָל־ חָֽסֶד׃
BSAThe LORDYᵉhôvâh [Yehovah, the covenant God] is graciouschannûwn [full of mercy and pity] and compassionaterachûwm [merciful, showing kindness] slowʼârêk [patient and longsuffering] to angerʼaph [indicating emotion] and aboundinggâdôwl [great and abundant] in loving devotionchêçêd [kindness and lovingkindness, faithful love]
| Greek | English | Parsing |
|---|---|---|
| חַנּ֣וּן | [is] gracious | Adj |
| וְרַח֣וּם | and compassionate | Conjunction |
| יְהוָ֑ה | Yahweh | Noun proper |
| אֶ֥רֶךְ | long of | Adj |
| אַ֝פַּ֗יִם | anger | Noun common, masculine dual absolute |
| וּגְדָל־ | and great of | Conjunction |
| חָֽסֶד׃ | covenant loyalty | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD is gracious and compassionate, slow to anger and abounding in loving devotion. |
| KJV | The LORD is gracious, and full of compassion; slow to anger, and of great mercy. |
| ASV | Jehovah is gracious, and merciful; Slow to anger, and of great lovingkindness. |
| YLT | Gracious and merciful [is] Jehovah, Slow to anger, and great in kindness. |
| WEB | Yahweh is gracious, merciful, slow to anger, and of great loving kindness. |
| BBE | The Lord is full of grace and pity; not quickly angry, but great in mercy. |
The translations consistently render the attributes of God in this verse, emphasizing His graciousness and compassion.
The sentence is structured around a main clause with additional descriptive phrases that elaborate on God's attributes.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectיהוה
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 145:8
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 — The Attributes of the LORDgenerated
Psalm 145:8 highlights the compassionate and gracious nature of the LORD, emphasizing His patience and abundant love. This verse is part of a larger psalm that celebrates God's goodness and faithfulness to all creation, as seen in the surrounding verses that call for praise and recognition of His righteousness and kindness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 86:5–15 | For You, O Lord, are kind and forgiving, rich in loving devotion to all who call on You. |
| 2 | Psalm 100:5 | For the LORD is good, and His loving devotion endures forever; His faithfulness continues to all generations. |
| 3 | Psalm 103:8 | The LORD is compassionate and gracious, slow to anger, abounding in loving devotion. |
| 4 | Psalm 116:5 | The LORD is gracious and righteous; our God is full of compassion. |
| 5 | Exodus 34:6–7 | Then the LORD passed in front of Moses and called out: “The LORD, the LORD God, is compassionate and gracious, slow to anger, abounding in loving devotion and faithfulness, |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חַנּוּן, cha.Nungenerated
The word חַנּוּן (*cha.Nun*) is an adjective that describes God's nature as gracious. It is derived from the root חָנַן (*chanan*), which emphasizes the idea of showing favor and mercy. This term is exclusively used to characterize God in the Old Testament, underscoring His divine grace and kindness towards humanity.
In the context of this verse, it signifies that the LORD is not just gracious in a general sense, but is actively involved in showing mercy and pity to those in need. The Septuagint translates it as οἰκτίρμων, which conveys a similar sense of compassion and mercy.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the attributes of the LORD described here, consistently rendering חַנּוּן as gracious and רַחוּם as compassionate.
Sentence Structuregenerated
The main clause is centered around the subject יְהוָ֑ה, Yahweh, with a series of adjective phrases describing His attributes: חַנּוּן (gracious), וְרַח֣וּם (and compassionate), אֶ֥רֶךְ (slow), אַ֝פַּ֗יִם (to anger), וּגְדָל־ (and great), and חָֽסֶד (loving devotion). This structure emphasizes the attributes of God as a unified declaration of His character.
The use of adjective phrases in Hebrew allows for a rich description of the LORD's nature, presenting a comprehensive view of His grace and compassion.
Septuagint Backgroundgenerated
The Septuagint translates חַנּוּן as οἰκτίρμων, which also means 'merciful' and reflects a similar attribute of compassion. This choice narrows the focus on God's mercy, aligning with the overall theme of the psalm.
רַחוּם is rendered as ἐλεήμων, further emphasizing the merciful aspect of God's character, consistent with the Hebrew text.
In plain words — the whole versegenerated
Psalm 145:8 describes the LORD as gracious and compassionate, slow to anger, and full of loving devotion. This verse highlights God's kindness and patience, showing His care for all creation.
Frequently Asked Questionsgenerated
It means that God shows kindness and mercy, demonstrating His love for humanity.
God's compassion is seen through His patience and willingness to forgive, offering love and support to those in need.
Being slow to anger indicates God's patience, allowing time for repentance and understanding before judgment.
This verse encapsulates God's loving nature, showing that He is not only powerful but also deeply caring and committed to His creation.
Reflection Questionsgenerated
- In what ways have I experienced God's grace and compassion in my life?
- How can I reflect God's patience and kindness in my interactions with others?
- What does it mean to me that God is slow to anger?
- How can I cultivate a heart of loving devotion similar to that of the LORD?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, highlighting the gracious and compassionate nature of the LORD.
The LORD is gracious, and full of compassion; slow to anger, and of great mercy.Early Church Fathers on Psalms 145 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 145:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord [is] gracious,.... These are the epithets of our Lord Jesus Christ, and may be truly and with great propriety said of him; he is "gracious", kind, and good, in the instances before
Read John Gill on Psalms 145 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD is gracious, and full of compassion; slow to anger, and of great mercy.
Read Robert Jamieson on Psalms 145 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 145:8 The LORD [is] gracious, and full of compassion; slow to anger, and of great mercy.Ver. 8. The Lord is gracious, &c.] See Psalms 86:5; Psalms 86:15; Psalms 103:8. Slow to anger, and of great mercy] De quo pene possit ambigi sit ne ad irascendum tardior, an ad parcendum promptior (Bcza).
Read John Trapp on Psalms 145 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Comp. Psalms 86:15; Psalms 103:8; Psalms 111:4.
Read Charles John Ellicott on Psalms 145 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. The Lord is gracious] His holy nature is ever disposed to show favour. Full of compassion] Wherever he sees misery, his eye affects his heart. Slow to anger] When there is even the greatest provocation. Of great mercy.] Great in his abundant mercy. These four things give us a wonderful display of the goodness of the Divine nature.
Read AdamClarke on Psalms 145 →CambridgeThe Cambridge Bible for Schools and Colleges8. Taken almost verbatim from Exodus 34:6, Jehovah’s great revelation of Himself as a God of condescending grace and infinite compassion, Whose Will is love, and Whose wrath is only manifested in the last resort against the hardened and impenitent. Cp. Psalms 103:8; Psalms 86:15; Joe 2:13; Jonah 4:2; Nehemiah 9:17; Nehemiah 9:31. of great mercy] Lit. great in lovingkindness.
Read Cambridge on Psalms 145 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord is gracious - See Psalms 86:5, note; Psalms 86:15, note. And full of compassion - Kind; compassionate; ready to do good. See the notes at Psalms 103:8. Slow to anger - See Psalms 103:8, where the same expression occurs.
Read Albert Barnes on Psalms 145 →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
The LORD is gracious and compassionate, slow to anger and abounding in loving devotion.
Yahweh is gracious, merciful, slow to anger, and of great loving kindness.
The LORD is gracious and compassionate, slow to anger and abounding in loving devotion.
The Lord is merciful and compassionate; he is patient and demonstrates great loyal love.
Tyndale line
The LORD is gracious, and full of compassion; slow to anger, and of great mercy.
Jehovah is gracious, and merciful; Slow to anger, and of great lovingkindness.
The LORD is gracious, and full of compassion; slow to anger, and of great mercy.
The LORD is gracious, and full of compassion; slow to anger, and of great mercy.
The Lord is gracious and merciful, slow to anger, and of great mercie.
Strictly literal
Jehovah is gracious and merciful; slow to anger, and of great loving-kindness.
Gracious and merciful [is] Jehovah, Slow to anger, and great in kindness.
YHWH [is] gracious and merciful, || Slow to anger, and great in kindness.
Gracious and merciful is the Lord, long-suffering, and great in kindness.
Yahweh is gracious and merciful, slow to anger and abounding in covenant faithfulness.
From the Latin
The Lord enlighteneth the blind. The Lord lifteth up them that are cast down: the Lord loveth the just.
Simplified
The Lord is gracious and merciful, not easily angered, and full of trustworthy love.
The Lord is full of grace and pity; not quickly angry, but great in mercy.
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 of Psalms 145:8 presents the phrase as "חַנּ֣וּן וְרַח֣וּם יְהוָ֑ה אֶ֥רֶךְ אַ֝פַּ֗יִם וּגְדָל־ חָֽסֶד׃" which translates to "The LORD is gracious and compassionate, slow to anger and abounding in loving devotion." The Septuagint, while not providing a direct translation, matches 5 of the 7 words from the Masoretic Text, indicating a strong agreement in the core concepts, although the word order and articles differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, thus supporting the reading found in the Masoretic Text without any known discrepancies.
חַנּ֣וּן וְרַח֣וּם יְהוָ֑ה אֶ֥רֶךְ אַ֝פַּ֗יִם וּגְדָל־ חָֽסֶד׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 145:8
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 חַנּוּן (*channuwn*) means 'gracious' and is derived from the root word חָנַן (*chanan*). It is exclusively used as an attribute of God in the Old Testament, emphasizing divine grace.
חַנּוּן adj. gracious, only used as an attribute of God
base
H2587 חַנּוּן gracious
2587 channuwn khan-noon'
from 2603; gracious:--gracious.
see HEBREW for 02603
חַנּוּן (chan.nun) — gracious.
gracious
Adj — AdjHAamsa
gra'-shus (chanan; charis): In general, the word means "to favor," "to show kindness" to an inferior and "to be compassionate." All Old Testament passages are derived from the same root, and yet there are two evident shades of meaning derived from it. (1) As above, "favorable" or, causative, "to cause to be gracious," as "Yahweh make his face to shine upon thee, and be gracious unto thee" (Nu 6:25); "And the Lord was gracious unto them" (2Ki 13:23 the King James Version); "The Lord is gracious and full of compassion" (Ps 145:8 the King James Version). (2) In a modified sense, "graceful," "winsome" or "attractive," as applied particularly to persons and things. Used thus 3 times in the Old Testament and once in the New…
רַחוּם (rachuwm) means 'compassionate' and is derived from the root word רָחַם (racham), which also relates to mercy. It primarily describes God's nature, indicating He is full of compassion and merciful, with one noted exception in usage.
רַחוּם adj. compassionate
base
H7349 רַחוּם compassionate
7349 rachuwm rakh-oom'
from 7355; compassionate:--full of compassion, merciful.
see HEBREW for 07355
רַחוּם (ra.chum) — compassionate.
1) compassionate
1a) always of God with one possible exception
Conj | Adj — ConjunctionHC/Aamsa
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
אָרֵךְ (arek) means 'long' and can also refer to being 'slow' or 'patient,' particularly in the context of being slow to anger. It is derived from a root that emphasizes length, and its usage includes descriptions of physical length as well as temperamental qualities.
[אָרֵךְ] adj. long
base
H750 [אָרֵךְ] long
750 'arek aw-rake'
from 748; long:--long(-suffering, -winged), patient, slow
(to anger).
see HEBREW for 0748
אָרֵךְ (a.rekh) — slow.
1) long (pinions)
2) patient, slow to anger
Adj — AdjHAamsc
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 אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-md — Noun common · masculine dual absoluteHNcmda
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Conj | Adj — ConjunctionHC/Aamsc
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…
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
N-ms — Noun common · masculine singular absoluteHNcmsa