Psalms 147:10 — Word Study
WLCלֹ֤א בִגְבוּרַ֣ת הַסּ֣וּס יֶחְפָּ֑ץ לֹֽא־ בְשׁוֹקֵ֖י הָאִ֣ישׁ יִרְצֶֽה׃
BSAHe does notlôʼ [in no way] delightchâphêts▸ [take pleasure, find joy] in the strengthgᵉbûwrâh [might, power] of the horseçûwç [chariot horse, swift steed] He takes nolôʼ pleasurerâtsâh▸ [does not accept, finds no joy] in the legsshôwq of a manʼîysh [human, mortal]
| Greek | English | Parsing |
|---|---|---|
| לֹ֤א | not | Particle |
| בִגְבוּרַ֣ת | in [the] strength of | Preposition, noun common feminine singular construct |
| הַסּ֣וּס | horse | Particle, noun common masculine singular absolute |
| יֶחְפָּ֑ץ | he delights | Verb, Qal, imperfect third person masculine singular |
| לֹֽא־ | not | Particle |
| בְשׁוֹקֵ֖י | in [the] legs of | Preposition, noun common feminine dual construct |
| הָאִ֣ישׁ | man | Particle, noun common masculine singular absolute |
| יִרְצֶֽה׃ | he takes pleasure | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He does not delight in the strength of the horse; He takes no pleasure in the legpower of the man. |
| KJV | He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man. |
| ASV | He delighteth not in the strength of the horse: He taketh no pleasure in the legs of a man. |
| YLT | Not in the might of the horse doth He delight, Not in the legs of a man is He pleased. |
| WEB | He doesn’t delight in the strength of the horse. He takes no pleasure in the legs of a man. |
| BBE | He has no delight in the strength of a horse; he takes no pleasure in the legs of a man. |
The translations agree on the meaning of God's lack of delight in human strength.
The verse consists of two main clauses that express what God does not delight in, emphasizing His values.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָפֵץ
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 147:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Care for Creationgenerated
Psalm 147:10 reflects on God's perspective regarding strength and power. The psalmist contrasts the might of horses and men with what truly pleases God, emphasizing that it is not human strength that captures His delight. Instead, God is drawn to those who fear Him and trust in His steadfast love, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 20:7 | Some trust in chariots and others in horses, but we trust in the name of the LORD our God. |
| 2 | Psalm 33:16–18 | No king is saved by his vast army; no warrior is delivered by his great strength. |
| 3 | Job 39:19–25 | Do you give strength to the horse or adorn his neck with a mane? |
| 4 | Proverbs 21:31 | A horse is prepared for the day of battle, but victory is of the LORD. |
| 5 | Isaiah 31:1 | Woe to those who go down to Egypt for help, who rely on horses, who trust in their abundance of chariots and in their multitude of horsemen. They do not look to the Holy One of Israel; they do not seek the LORD. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יֶחְפָּ֑ץ, yech.Patzgenerated
The verb חָפֵץ (chaphets) means to delight in or take pleasure in something. It conveys a sense of favor or inclination towards an object or action, indicating what brings joy to God.
In this context, the psalmist uses it to highlight that God does not delight in the strength of horses, suggesting that divine pleasure is not found in human power or capabilities.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that God does not take pleasure in the strength of the horse or the legpower of man.
Sentence Structuregenerated
The verse contains two main clauses connected by a semicolon. The first clause, יֶחְפָּ֑ץ, he delights, is negated by לֹ֤א, not, indicating what God does not delight in. The second clause follows the same structure with a negation of יִרְצֶֽה, he takes pleasure.
The structure emphasizes the dual negation of both the horse's strength and the man's legpower, highlighting God's values.
Septuagint Backgroundgenerated
The Septuagint translates יֶחְפָּ֑ץ as θελήσει, indicating a choice to express God's will or desire. This choice suggests a broader interpretation of God's pleasure, emphasizing His sovereign will over human strength.
The corresponding Greek word for יִרְצֶֽה is εὐδοκεῖ, which also implies a sense of favor or acceptance, aligning with the Hebrew meaning.
In plain words — the whole versegenerated
Psalm 147:10 tells us that God does not find joy in the strength of horses or in the power of men. Instead, He values those who fear Him and trust in His love, as seen in the surrounding verses.
Frequently Asked Questionsgenerated
It means that God does not value human power or military strength, as horses were often symbols of might in ancient times.
This indicates that human abilities and physical strength are not what God looks for; rather, He desires reverence and trust in Him.
The psalmist suggests that God is pleased with those who fear Him and hope in His loving devotion.
This verse connects with other scriptures that emphasize God's preference for humility and faith over human strength, such as in Psalm 20:7.
Reflection Questionsgenerated
- In what ways do I rely on my own strength instead of trusting in God?
- How can I cultivate a heart that fears the Lord and seeks His pleasure?
- What are some examples of how God has shown His strength in my weakness?
- How can I encourage others to place their hope in God's loving devotion?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, noting that God's lack of pleasure in the horse's strength signifies pride.
"In the power of an horse He will not take pleasure" [Psalms 147:10]. The power "of an horse" is pride.Early Church Fathers on Psalms 147 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 147:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe delighteth not in the strength of the horse,.... It has been his will and pleasure to give the horse strength for the use and service of men, both for labour and war; and as this is a creature of
Read John Gill on Psalms 147 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man. He delighteth not in the strength of the horse; he taketh not pleasure in the legs of a man.
Read Robert Jamieson on Psalms 147 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs if he needed either the one or the other for the accomplishment of his designs.
Read Matthew Poole on Psalms 147 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 147:10 He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man.Ver. 10. He delighteth not in the strength of the horse] Plutarch in Numa saith the same, Yεοςουκεστιφιλιππος, God careth not for horses, or any such helps as wherein carnal people confide, as if they had no need of God. Origen observeth that in the conquest of Canaan, the enemies had horses and chariots, but Israel had none. And it is expressly cautioned that the king of Israel "shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses," Deuteronomy 17:16, lest they should occasion him or his people to trade with that…
Read John Trapp on Psalms 147 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Strength of the horse . . . legs of a man.—This somewhat strange antithesis has been explained to refer to cavalry and infantry, but the much more expressive passage, Psalms 33:16-17, which was plainly before this poet, would hardly have been altered so strangely. The horse as a type of strength and endurance was of course common. (Comp. especially Job 39:19-25.) And we have before seen that Eastern nations naturally select fleetness of foot as the typical quality in a vigorous warrior. (See Psalms 18:33.) The constant epithet “swift-footed Achilles,” suggests the best explanation of the second clause of the verse. (Comp. 2 Samuel 2:18).
Read Charles John Ellicott on Psalms 147 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. He delighteth not] The horse, among all animals, is most delighted in by man for beauty, strength, and fleetness. And a man's legs, if well proportioned, are more admired than even the finest features of his face. Though God has made these, yet they are not his peculiar delight.
Read AdamClarke on Psalms 147 →CambridgeThe Cambridge Bible for Schools and Colleges10. 11. Based upon Psalms 33:16-18. Jehovah’s delight is not in physical strength, but in reverent trustfulness;—a thought of consolation, parallel to Psalms 147:6. Israel might look regretfully back to its ancient military power, or envy the forces of neighbouring nations; but it is by spiritual strength that its victories are to be won. The horse is the warhorse (Job 39:19): the man is the warrior, for whom strength and swiftness of foot were indispensable qualifications. Cp. Psalms 20:7; Psalms 18:33; Amos 2:14-15 : and the standing epithet in Homer for Achilles, “swift of foot.”
Read Cambridge on Psalms 147 →Albert Barnes1798–1870Barnes' Notes on the BibleHe delighteth not in the strength of the horse - The horse is among the noblest works of God - perhaps the noblest of all the animals that he has made. See the notes at Job 39:19-25.
Read Albert Barnes on Psalms 147 →The verse in English, compared — 16 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
He does not delight in the strength of the horse; He takes no pleasure in the legpower of the man.
He doesn’t delight in the strength of the horse. He takes no pleasure in the legs of a man.
He does not delight in the strength of the horse; He takes no pleasure in the legs of a man.
He is not enamored with the strength of a horse, nor is he impressed by the warrior’s strong legs.
Tyndale line
He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man.
He delighteth not in the strength of the horse: He taketh no pleasure in the legs of a man.
He delighteth not in the strength of the horse: he taketh no pleasure in the legs of a man.
He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man.
He hath not pleasure in the strength of an horse, neither delighteth he in the legs of man.
Strictly literal
He delighteth not in the strength of the horse, he taketh not pleasure in the legs of a man;
Not in the might of the horse doth He delight, Not in the legs of a man is He pleased.
He does not delight in the might of the horse, || He is not pleased in the legs of a man.
Not in the strength of the horse hath he delight: nor in the [swiftness of the] legs of man taketh he pleasure.
He finds no delight in the strength of a horse, he takes no pleasure in the strong legs of a man.
Simplified
The Lord doesn't appreciate the strength of war-horses or value human power.
He has no delight in the strength of a horse; he takes no pleasure in the legs of a man.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with all eight words matched in the Hebrew text. This consistency across ancient witnesses reinforces the understanding of God's perspective on strength and power.
לֹ֤א בִגְבוּרַ֣ת הַסּ֣וּס יֶחְפָּ֑ץ לֹֽא־ בְשׁוֹקֵ֖י הָאִ֣ישׁ יִרְצֶֽה׃
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.
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 147:10
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
גְּבוּרָה (gbuwrah) refers to strength or might, encompassing concepts of valor and bravery. It is derived from a root related to force and power, often used in a figurative sense. The term can denote not only human strength but also the might of God, highlighting its significance in both personal and divine contexts.
גְּבוּרָה 61 n.f. strength, might
strength
might, valour
might of God
base
H1369 גְּבוּרָה strength, might
1369 gbuwrah gheb-oo-raw'
feminine passive participle from the same as 1368; force
(literally or figuratively); by implication, valor, victory:--
force, mastery, might, mighty (act, power), power, strength.
see HEBREW for 01368
גְּבוּרָה (ge.vu.rah) — might.
1) strength, might
1a) strength
1b) might, valour, bravery
1c) might, mighty deeds (of God)
Aramaic equivalent: ge.vu.rah (גְּבוּרָה "might" H1370)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
סוּס (sus) refers to both a 'swallow' and a 'horse,' derived from a root meaning to skip or leap. The word captures the swift nature of both the bird and the animal, often associated with chariot horses in the context of the Old Testament. There is a note in the entries about a comparison with another Hebrew word, but no significant disagreement among the lexicons.
סוּס n.[m.] swallow or swift
base
סוּס 138 n.m. horse
base
H5483a סוּס swallow or swift H5483b סוּס horse
5483 cuwc soos
or cuc {soos}; from an unused root meaning to skip (properly,
for joy); a horse (as leaping); also a swallow (from its rapid
flight):--crane, horse((-back, -hoof)). Compare 6571.
see HEBREW for 06571
סוּס (sus) — swallow.
swallow, swift
סוּס (sus) — Horse (Gate).
This name means horse
סוּס (sus) — horse.
1) horse
1a) chariot horses
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
hors:
1. Names:
The common names are (1) cuc, and
(2) hippos.
(3) The word parash, "horseman," occurs often, and in several cases is translated "horse" or "warhorse" (Isa 28:28; Eze 27:14; Joe 2:4 the Revised Version, margin); also in 2Sa 16, where the "horsemen" of English Versions of the Bible is ba`ale ha-parashim, "owners of horses"; compare Arabic faris, "horseman," and faras, "horse".
(4) The feminine form cucah, occurs in So 1:9, and is rendered as follows: Septuagint he hippos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) equitatum; the King James Version "company of horses," the Revised Version (British and American) "steed." It is not clear why English Versions of the…
Horse
Always referred to in the Bible in connection with warlike operations, except Isa. 28:28. The war-horse is described Job 39:19-25. For a long period after their settlement in Canaan the Israelites made no use of horses, according to the prohibition, Deut. 17:16. David was the first to form a force of cavalry (2 Sam. 8:4). But Solomon, from his connection with Egypt, greatly multiplied their number (1 Kings 4:26; 10:26, 29). After this, horses were freely used in Israel (1 Kings 22:4; 2 Kings 3:7; 9:21, 33…
The most striking feature in the biblical notices of the horse is the exclusive application of it to warlike operations; in no instance is that useful animal employed for the purposes of ordinary locomotion or agriculture, if we except (Isaiah 28:28) The animated description of the horse in (Job 39:19-25) applies solely to the war-horse. The Hebrews in the patriarchal age, as a pastoral race, did not stand in need of the services Of the horse, and for a long period after their settlement in Canaan they dispensed with it, partly in consequence of the hilly nature of the country, which only admitted of the use of chariots in certain localities, (Judges 1:19) and partly in consequence to the prohibition in (17:16) which would be held to apply at all periods. David first established…
חָפֵץ (chaphets) is a Hebrew verb meaning to delight in or take pleasure in something. It can refer to both human desire and divine pleasure, indicating a sense of inclination or favor. The word is also noted to mean to bend down, though this usage is rare. The entries suggest a range of meanings focused on desire and pleasure.
ref
H2654a חָפֵץ delight in H2654b חָפֵץ bend down
2654 chaphets khaw-fates'
a primitive root; properly, to incline to; by implication
(literally but rarely) to bend; figuratively, to be pleased
with, desire:--X any at all, (have, take) delight, desire,
favour, like, move, be (well) pleased, have pleasure, will,
would.
חָפֵץ (cha.phets) — to delight in.
1) to delight in, take pleasure in, desire, be pleased with
1a) (Qal)
1a1) of men
1a1a) to take pleasure in, delight in
1a1b) to delight, desire, be pleased to do
1a2) of God
1a2a) to delight in, have pleasure in
1a2b) to be pleased to do
חָפַץ (ch.ph) — to sway.
1) to move, bend down
1a) (Qal) to bend down
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
שׁוֹק (showq) refers to the leg, specifically the lower leg or calf in humans, and the thigh or upper leg in sacrificial animals. It is derived from a root meaning to run and appears in contexts related to both human anatomy and sacrificial practices.
שׁוֹק 19 n.[f.] leg
base
H7785 שׁוֹק leg
7785 showq shoke
from 7783; the (lower) leg (as a runner):--hip, leg,
shoulder, thigh.
see HEBREW for 07783
שׁוֹק (shoq) — leg.
1) leg, thigh
1a) of man; specifically the lower leg (calf) as opposed to the thigh
1b) of sacrificial animal; specifically the thigh, upper leg, hind leg, as the portion eaten
Aramaic equivalent: shaq (שָׁק "leg" H8243)
Prep | N-fd — Preposition · noun common feminine dual constructHR/Ncfdc
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 אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
plezh'-ur (chephets, ratson; eudokia, hedone: "Pleasure" is the translation of various Hebrew words, chiefly of chephets, "inclination," hence, "pleasure," "delight" (Job 21:21, "What pleasure hath he in his house?" the American Standard Revised Version "what careth he for"; Job 22:3, "Is it any pleasure to the Almighty?"; Ps 111:2; Ec 5:4; 12:1; in Isa 44:28; 46:10; 48:14; 53:10, it has the sense of will or purpose, "He shall perform all my pleasure," etc.); of ratson, "delight," "acceptance," "good will" (Ezr 10:11;