Psalms 15:5 — Word Study
WLCכַּסְפּ֤וֹ׀ לֹא־ נָתַ֣ן בְּנֶשֶׁךְ֮ וְשֹׁ֥חַד עַל־ נָקִ֗י לֹ֥א לָ֫קָ֥ח עֹֽשֵׂה־ אֵ֑לֶּה לֹ֖א יִמּ֣וֹט לְעוֹלָֽם׃
BSAwho lendsnâthan■ his moneykeçeph [without expecting anything in return, to usury] withoutlôʼ interestneshek [or excessive profit] and refuseslâqach■ [to accept, or take] ◂a bribeshachad [or gift to influence a decision] againstʻal the innocentnâqîy [or guiltless, those who have done no wrong] He who doesʻâsâh [or practices, or makes] these thingsʼêl-leh [or righteous actions, or virtues] will neverlôʼ be shakenmôwṭ▸ [or moved, or wavering, to the age]
| Greek | English | Parsing |
|---|---|---|
| כַּסְפּ֤וֹ׀ | money his | Noun common masculine singular construct, suffix |
| לֹא־ | not | Particle |
| נָתַ֣ן | he gives | Verb, Qal, perfect third person masculine singular |
| בְּנֶשֶׁךְ֮ | for interest | Preposition, noun common masculine singular absolute |
| וְשֹׁ֥חַד | and a bribe | Conjunction, noun common masculine singular absolute |
| עַל־ | on | Preposition |
| נָקִ֗י | [the] innocent | Adj |
| לֹ֥א | not | Particle |
| לָ֫קָ֥ח | he takes | Verb, Qal, perfect third person masculine singular |
| עֹֽשֵׂה־ | [one who] does | Verb, Qal, participle (active) masculine singular common |
| אֵ֑לֶּה | these [things] | Particle |
| לֹ֖א | not | Particle |
| יִמּ֣וֹט | he will be shaken | Verb, Niphal, imperfect third person masculine singular |
| לְעוֹלָֽם׃ | for ever | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | who lends his money without interest and refuses a bribe against the innocent. He who does these things will never be shaken. |
| KJV | He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved. |
| ASV | He that putteth not out his money to interest, Nor taketh reward against the innocent. He that doeth these things shall never be moved. |
| YLT | His silver he hath not given in usury, And a bribe against the innocent Hath not taken; Whoso is doing these is not moved to the age! |
| WEB | he who doesn’t lend out his money for usury, nor take a bribe against the innocent. He who does these things shall never be shaken. |
| BBE | He who does not put out his money at interest, or for payment give false decisions against men who have done no wrong. He who does these things will never be moved. |
Where they part company is נֶשֶׁךְ — see How Translations Differ.
The sentence is structured around two main clauses, each detailing the actions and consequences of the righteous person.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 15:5
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 — The Characteristics of the Righteousgenerated
Psalm 15:5 describes the actions and integrity of a righteous person, highlighting their refusal to exploit others through usury or bribery. This verse emphasizes the moral standards expected of those who seek to dwell in God's presence, as established in the preceding verses. The psalmist paints a picture of a life committed to justice and truth, contrasting the righteous with the wicked.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 22:25 | If you lend money to one of My people among you who is poor, you must not act as a creditor to him; you are not to charge him interest. |
| 2 | Leviticus 25:35–37 | Now if your countryman becomes destitute and cannot support himself among you, then you are to help him as you would a foreigner or stranger, so that he can continue to live among you. |
| 3 | Deuteronomy 23:19–20 | Do not charge your brother interest on money, food, or any other type of loan. |
| 4 | Nehemiah 5:2–5 | Some were saying, “We and our sons and daughters are numerous. We must get grain in order to eat and stay alive.” |
| 5 | Ezekiel 18:8–17 | He does not engage in usury or take excess interest, but he withholds his hand from iniquity and executes true justice between men. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — נֶשֶׁךְ, be.ne.sheKhgenerated
The Hebrew word נֶשֶׁךְ (ne.sheKh) refers to interest or usury, indicating the practice of lending money at excessive rates. This term is often used in contexts that prohibit such practices, as seen in the laws of the Torah, emphasizing fairness in financial dealings.
The parsing indicates that it is a noun, common masculine singular absolute, which shows that it stands independently as a concept in the verse. The word carries a significant moral weight, as it relates to exploitation and the ethical treatment of the vulnerable.
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
One finite verb governs the whole clause — עֹשֵׂה, he does — with several phrases detailing the actions and conditions of the righteous person. The structure builds around the actions that define integrity and righteousness.
The order of the Hebrew words emphasizes the actions taken by the individual, with the negations placed prominently to highlight what is avoided — lending with interest and accepting bribes.
Septuagint Backgroundgenerated
In the Septuagint, נֶשֶׁךְ is rendered as τόκῳ (tokō), which also means interest but may carry a slightly different connotation in the Greek context. This choice reflects a focus on the financial aspect of lending.
The translation choice indicates a consistent understanding of the moral implications of usury across both Hebrew and Greek texts, emphasizing the ethical concerns surrounding financial transactions.
In plain words — the whole versegenerated
Psalm 15:5 describes a person who does not lend money for profit or accept bribes against innocent people. Such a person will stand firm and not be shaken. This verse highlights the importance of integrity and righteousness in one's dealings with others.
Frequently Asked Questionsgenerated
Lending money without interest means providing financial assistance without expecting additional payment or profit, which is a principle of fairness and compassion.
Accepting a bribe is seen as corrupting justice and undermining the integrity of relationships, especially when it affects innocent individuals.
To be 'shaken' refers to being unstable or unsteady in one's moral or ethical standing; the verse promises that those who act righteously will remain firm.
This verse aligns with other biblical teachings that emphasize justice, integrity, and the ethical treatment of others, as seen in various laws and proverbs throughout the Scriptures.
Reflection Questionsgenerated
- In what ways can I practice integrity in my financial dealings with others?
- How can I ensure that my actions reflect a commitment to justice and fairness?
- What steps can I take to avoid the temptation of accepting bribes or engaging in unethical practices?
- How does understanding this verse change my perspective on lending and borrowing?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the moral implications of lending and the importance of integrity in financial matters.
We advise the poor … to persevere in their terrible situations rather than to accept the misfortunes that come from the payment of interest.Early Church Fathers on Psalms 15 →
What is more cruel than to lend money to one who has none and then to exact double the amount? If one cannot pay the simple amount, how will he pay double?… Nations have often failed because of usury,Early Church Fathers on Psalms 15 →
"Who swears unto his neighbour, and deceives him not." "Who has not given his money upon usury, and has not taken rewards against the innocent" [Psalms 15:5].Early Church Fathers on Psalms 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 15:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[He that] putteth not out his money to usury,.... To the poor, in an extravagant and exorbitant way, by which he bites, devours, and destroys his little substance, and sadly afflicts and distresses
Read John Gill on Psalms 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved. He that putteth not out his money to usury - Hebrew, 'He that giveth not,' etc.
Read Robert Jamieson on Psalms 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that putteth not out his money to usury, in such manner as is contrary to God’ s law; of which see in ,37. Nor taketh reward, or a bribe, from him who hath a bad cause; that he may either condemn the innocent, or acquit the guilty; both which God abhorreth. He that doth these things here enumerated, and such things as naturally and necessarily flow from them, or are akin to them, and joined with them, he shall constantly persevere in God’ s church here; and though he may be shaken, and stagger and fall, yet he shall never wholly and finally be removed or fall away from it, nor from that happiness which was proposed and promised to him, but shall abide with God here, and go to him when he…
Read Matthew Poole on Psalms 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 15:5 [He that] putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these [things] shall never be moved.Ver. 5. He that putteth not out his money to usury] To biting usury, so some distinguish it from Tarbith, the toothless usury. But both these are condemned, Ezekiel 18:8; Ezekiel 18:13, and no man of note in all antiquity (Jews and Manichees excepted) for one thousand five hundred years after Christ hath ever undertaken the defence thereof. Here and Nehemiah 5:7-11 it is plainly cried down; neither is there any ground in Scripture for that distinction of usury into biting and toothless. The beaver biteth so sore, as that he never looseth his…
Read John Trapp on Psalms 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Usury was not forbidden in the legitimate commercial dealings with foreigners (Deuteronomy 23:20); and the laws against it seem to have had exclusive reference to dealings among Israelites themselves, and were evidently enacted more with a view to the protection of the poor than because the idea of usury in itself was considered wrong (Exodus 22:25; Lew 25:36). So here the context plainly seems to limit the sin of usury to unjust application of the principle, being connected with bribery. Against “biting” usury (the Hebrew word primarily means “bite”) all governments find it necessary to legislate, as we see in the case of the money-lenders of our own time; but with the employment of…
Read Charles John Ellicott on Psalms 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Putteth not out his money to usury] 10. As usury signifies unlawful interest, or that which is got by taking advantage of the necessity of a distressed neighbour, no man that fears God can be guilty of it. The word נשך neshech, which we translate usury, comes from nashach, to bite as a serpent; and here must signify that biting or devouring usury, which ruins the man who has it to pay. "The increase of usury is called נשך neshech, because it resembles the biting of a serpent. For as this is so small at first, as scarcely to be perceptible, but the venom soon spreads and diffuses itself till it reaches the vitals; so the increase of usury, which at first is not perceived nor felt…
Read AdamClarke on Psalms 15 →CambridgeThe Cambridge Bible for Schools and Colleges5. He that hath not put out his money for usury, Nor taken bribes against the Innocent. Two of the most common and flagrant offences against justice. Cp. Isaiah 33:15; Ezekiel 22:12. Taking interest was forbidden by the Law in dealing with a fellow-countryman as an unbrotherly act (Leviticus 25:36-37; cp. Exodus 22:25; Ezekiel 18:17), but allowed in dealing with foreigners (Deuteronomy 23:19-20). Cp. Psalms 37:26, Psalms 112:5. For a survey of opinion on the subject in the Christian Church see Dict, of Christian Antiquities, Art. Usury, or Cunningham’s Christian Opinion on Usury. The positive rule of the O.T. has become obsolete under the circumstances of modern society, but the principle…
Read Cambridge on Psalms 15 →Albert Barnes1798–1870Barnes' Notes on the BibleHe that putteth not out his money to usury - The word “usury” formerly denoted legal interest, or a premium for the use of money.
Read Albert Barnes on Psalms 15 →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
who lends his money without interest and refuses a bribe against the innocent. He who does these things will never be shaken.
he who doesn’t lend out his money for usury, nor take a bribe against the innocent. He who does these things shall never be shaken.
who lends his money without interest and refuses a bribe against the innocent. He who does these things will never be shaken.
He does not charge interest when he lends his money. He does not take bribes to testify against the innocent. The one who lives like this will never be upended.
Tyndale line
He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.
He that putteth not out his money to interest, Nor taketh reward against the innocent. He that doeth these things shall never be moved.
He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.
He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.
He that giueth not his money vnto vsurie, nor taketh reward against the innocent: hee that doeth these things, shall neuer be moued.
Strictly literal
[He that] putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these [things] shall never be moved.
His silver he hath not given in usury, And a bribe against the innocent Hath not taken; Whoso is doing these is not moved to the age!
He has not given his silver in usury, || And has not taken a bribe against the innocent; Whoever is doing these is not moved for all time!
That putteth not out his money for interest, and taketh no bribe against the innocent. He that doth these things shall not be moved to eternity.
He does not charge interest when he lends money. He does not take bribes to testify against the innocent. He who does these things will never be shaken.
From the Latin
The Lord is the portion of my inheritance and of my cup: it is thou that wilt restore my inheritance to me.
Simplified
They lend money without charging interest. They don't take bribes to testify against the innocent. Those who act like this will never ever fall.
He who does not put out his money at interest, or for payment give false decisions against men who have done no wrong. He who does these things will never be moved.
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 in their wording for this verse, with the Septuagint providing a direct correspondence to the Hebrew terms. However, the Dead Sea Scrolls show some restoration, indicating that while the essential message remains intact, there are gaps filled by editorial decisions.
כַּסְפּ֤וֹ׀ לֹא־ נָתַ֣ן בְּנֶשֶׁךְ֮ וְשֹׁ֥חַד עַל־ נָקִ֗י לֹ֥א לָ֫קָ֥ח עֹֽשֵׂה־ אֵ֑לֶּה לֹ֖א יִמּ֣וֹט לְעוֹלָֽם׃
14 of the 14 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.
כספ׳ו [לא] [נתן] [בנשך] [ושחד] [על] [נקי] לא לקח עשה אלה [לא] [ימוט] [לעולם]
2 words on the leather — 3 partly restored, 9 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 15:5
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.
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
נֶ֫שֶׁךְ (neshek) refers to interest or usury, literally meaning something that is 'bitten off.' It is derived from the root word for 'bite' and is primarily used in the context of financial transactions involving debt.
נֶ֫שֶׁךְ n.[m.] interest, usury (lit. something bitten off)
base
H5392 נֶ֫שֶׁךְ interest, usury (lit. something bitten off)
5392 neshek neh'-shek
from 5391; interest on a debt:--usury.
see HEBREW for 05391
נֶ֫שֶׁךְ (ne.shekh) — interest.
interest, usury
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
in'-ter-est (neshekh, mashsha'; tokos): The Hebrew word neshekh is from a root which means "to bite"; thus interest is "something bitten off." The other word, mashsa', means "lending on interest." The Greek term is from the root tikto, "to produce" or "beget," hence, interest is something begotten or produced by money. The Hebrew words are usually translated "usury," but this meant the same as interest, all interest being reckoned as usury.
Long before Abraham's time money had been loaned at a fixed rate of interest in Babylonia and almost certainly in Egypt. The Code of Hammurabi gives regulations regarding the lending and borrowing of money, the usual interest being 20 percent. Sometimes it was only 11 2/3 and 13 1/3, as shown by contract tablets. In one case, if the loan was not paid in two months, 18 per cent interest would be charged. Corn (grain), dates, onions, etc., were loaned…
שֹׁ֫חַד (shachad) refers specifically to a bribe or present, often implying a venal or redemptive nature. The entries indicate it can mean a gift or reward, stemming from a root related to giving. There is no significant disagreement among the lexicons regarding its meaning.
שֹׁ֫חַד n.m. present, specif. bribe
base
H7810 שֹׁ֫חַד present, specif. bribe
7810 shachad shakh'-ad
from 7809; a donation (venal or redemptive):--bribe(-ry),
gift, present, reward.
see HEBREW for 07809
שֹׁ֫חַד (sha.chad) — bribe.
present, bribe
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Bribe
None to be taken; “for the gift maketh open eyes blind, and perverteth the cause of the righteous” (Ex. 23:8, literally rendered).
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
נָקִי (naqiy) is an adjective meaning clean, free from, or exempt. It also conveys innocence, being blameless or guiltless. The word has variations, including נָקִיא (naqiyi), which also means innocent. It appears in contexts related to purity and freedom from obligations or guilt.
נָקִי adj. clean, free from, exempt
base
נָקִיא adj. innocent
base
H5355a נָקִי clean, free from, exempt H5355b נָקִיא innocent
5355 naqiy naw-kee'
or naqiyi (Joel 4 : 19; Jonah 1 : 14), {naw-kee'}; from 5352;
innocent:--blameless, clean, clear, exempted, free,
guiltless, innocent, quit.
see HEBREW for 04
see HEBREW for 019
see HEBREW for 01
see HEBREW for 014
see HEBREW for 05352
נָקִי (na.qi) — innocent.
1) clean, free from, exempt, clear, innocent
1a) free from guilt, clean, innocent
1b) free from punishment
1c) free or exempt from obligations
Also means: na.qi (נָקִיא "innocent" H5355B)
נָקִיא (na.qi) — innocent.
innocent
Another spelling of na.qi (נָקִי "innocent" H5355A)
Adj — AdjHAamsa
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
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
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)
HTn — ParticleHTn
מוֹט (mot) is a Hebrew verb meaning to totter, shake, or slip. It has various forms, including Qal (to totter), Niphal (to be shaken), Hiphil (to dislodge), and Hithpael (to be greatly shaken). The entries indicate a range of meanings related to instability and movement, but do not specify any particular Old Testament verses.
[מוֹט] vb. totter, shake, slip
Qal totter, slip
Niph. be shaken, moved, overthrown
Hiph. dislodge, let fall, drop
Hithpo‛l. be greatly shaken
base
H4131 [מוֹט] totter, shake, slip
4131 mowt mote
a primitive root; to waver; by implication , to slip, shake,
fall:--be carried, cast, be out of course, be fallen in
decay, X exceedingly, fall(-ing down), be (re-)moved, be
ready, shake, slide, slip.
מוֹט (mot) — to shake.
1) to totter, shake, slip
1a) (Qal) to totter, shake, slip
1b) (Niphal) to be shaken, be moved, be overthrown
1c) (Hiphil) to dislodge, let fall, drop
1d) (Hithpael) to be greatly shaken
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa