Psalms 17:13 — Word Study
WLCקוּמָ֤ה יְהוָ֗ה קַדְּמָ֣ה פָ֭נָיו הַכְרִיעֵ֑הוּ פַּלְּטָ֥ה נַ֝פְשִׁ֗י מֵרָשָׁ֥ע חַרְבֶּֽךָ׃
BSAAriseqûwm [stand up, rise to power] O LORDYᵉhôvâh [Yehovah, The covenant Name of God] confrontqâdam [meet, go before] thempânîym Bring them to their kneeskâraʻ [cause to bow, humble, in submission, reverence] deliverpâlaṭ [rescue, save] menephesh from the wickedrâshâʻ [morally wrong, guilty of sin] by Your swordchereb [cutting instrument]
| Greek | English | Parsing |
|---|---|---|
| קוּמָ֤ה | arise ! | Verb qal imperative second person masculine singular, suffix |
| יְהוָ֗ה | O Yahweh | Noun proper |
| קַדְּמָ֣ה | confront ! | Verb piel imperative second person masculine singular, suffix |
| פָ֭נָיו | face his | Noun common masculine plural construct, suffix |
| הַכְרִיעֵ֑הוּ | make bow down him | Verb hiphil imperative second person masculine singular, suffix |
| פַּלְּטָ֥ה | deliver ! | Verb piel imperative second person masculine singular, suffix |
| נַ֝פְשִׁ֗י | life my | Noun common feminine singular construct, suffix |
| מֵרָשָׁ֥ע | from [the] wicked | Preposition, noun common masculine singular absolute |
| חַרְבֶּֽךָ׃ | sword your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Arise, O LORD, confront them! Bring them to their knees; deliver me from the wicked by Your sword, |
| KJV | Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword: |
| ASV | Arise, O Jehovah, Confront him, cast him down: Deliver my soul from the wicked by thy sword; |
| YLT | Arise, O Jehovah, go before his face, Cause him to bend. Deliver my soul from the wicked, Thy sword, |
| WEB | Arise, Yahweh, confront him. Cast him down. Deliver my soul from the wicked by your sword, |
| BBE | Up! Lord, come out against him, make him low, with your sword be my saviour from the evil-doer. |
Where they part company is in the rendering of הַכְרִיעֵ֑הוּ — see How Translations Differ.
The verse is structured around imperative commands, emphasizing the urgency of the psalmist's requests.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 17:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prayer for Deliverancegenerated
Psalm 17:13 is a plea from the psalmist, who is surrounded by wicked enemies. The psalmist calls upon the LORD to arise and confront these foes, seeking both justice and deliverance. This prayer reflects a deep reliance on God's power and intervention in times of distress, much like other psalms that express similar themes of seeking refuge and help from God, such as Psalm 3:7 and Psalm 44:23-26.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 3:7 | Arise, O LORD! Save me, O my God! Strike all my enemies on the jaw; break the teeth of the wicked. |
| 2 | Psalm 7:6 | Arise, O LORD, in Your anger; rise up against the fury of my enemies. Awake, my God, and ordain judgment. |
| 3 | Psalm 44:23–26 | Wake up, O Lord! Why are You sleeping? Arise! Do not reject us forever. |
| 4 | Psalm 119:126 | It is time for the LORD to act, for they have broken Your law. |
| 5 | Isaiah 51:9 | Awake, awake, put on strength, O arm of the LORD. Wake up as in days past, as in generations of old. Was it not You who cut Rahab to pieces, who pierced through the dragon? |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — קוּמָ֤ה, ku.Mahgenerated
The Hebrew word קוּם (qum) is a verb meaning 'to rise' or 'to stand up.' It is used in various contexts, including rising to power or standing firm. In this verse, it is an imperative, calling on the LORD to take action against the wicked.
This command reflects urgency and a desire for divine intervention. The psalmist's use of the imperative form emphasizes the expectation that God will act decisively.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the imperative call for God to arise and confront the wicked.
Sentence Structuregenerated
The main action is governed by the finite verb קוּמָ֤ה, arise, with several phrases hanging off it: a command to confront the enemies, a request to humble them, and a plea for deliverance.
The structure highlights the urgency of the psalmist's request, with the imperative verbs emphasizing direct appeals to God.
Septuagint Backgroundgenerated
In the Septuagint, קוּמָ֤ה is rendered as ἀνάστηθι, which also means 'arise.' This choice maintains the imperative nature of the request, indicating a call for immediate action.
The translation reflects a similar urgency and expectation for God to intervene on behalf of the psalmist.
In plain words — the whole versegenerated
Psalm 17:13 is a prayer where the psalmist asks God to rise up and confront the wicked. The psalmist seeks deliverance from evil through God's power, emphasizing the need for divine intervention in a time of distress.
Frequently Asked Questionsgenerated
In this context, 'arise' means to take action or intervene on behalf of the psalmist against the wicked.
The psalmist feels threatened by evil and seeks God's help to bring justice and deliverance.
This phrase indicates a desire for the enemies to be humbled and defeated, recognizing God's authority.
Similar themes of seeking refuge and divine intervention can be found in many psalms, highlighting the psalmist's reliance on God.
Reflection Questionsgenerated
- In what situations do I feel the need to call upon God for help?
- How can I recognize God's presence and action in my life when I face challenges?
- What does it mean for me to submit to God's authority in difficult times?
- How can I support others who are struggling against wickedness in their lives?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss God's intervention and the nature of spiritual warfare, highlighting the psalmist's plea for divine assistance.
That sword will be the “word of God living and more active than any double edged sword,” here in the place of a straight sword, which is entrusted to my spirit for driving out the enemies.Early Church Fathers on Psalms 17 →
"Arise, O Lord, prevent them, and cast them down" [Psalms 17:13].Early Church Fathers on Psalms 17 →
The soul of each of the righteous—clearly of those who pull sinners from impiety to piety—is as a sharpened sword against the spirits of evil.Early Church Fathers on Psalms 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 17:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleArise, O Lord,.... See Psalms 3:7; disappoint him, or "prevent his face" (k); be beforehand with him, and so disappoint him, when he is about to seize his prey; who is comparable to the lion, or to
Read John Gill on Psalms 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryArise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword: Arise, O Lord, disappoint him - literally, 'anticipate his presence,' for it threatens me with
Read Robert Jamieson on Psalms 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDisappoint him, Heb. prevent his face, i.e. go forth against him, and meet and face him in battle, as enemies use to do. Or, prevent the execution of his mischievous designs against me; stop him in his attempt, and give him the first blow. Which is thy sword; or, thy hand, as it follows, , i.e. thy instrument to execute vengeance upon thine enemies, or to chastise and exercise thy people; for which reason the Assyrian is called God’ s rod, , as being ordained for correction, . The sense is, Do not punish me by this rod; let me fall into thy hands, and not into the hands of wicked men, . Or, by (which preposition is understood , and oft elsewhere) thy sword, i.e. by thy power.
Read Matthew Poole on Psalms 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 17:13 Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, [which is] thy sword:Ver. 13. Arise, O Lord, disappoint him] Anticipa faciem eius, that is, that raging and ravening lion; step between me and him, and stop his fury, defeat his purpose, and disable his power. Which is thy sword] As Assyria is called tho rod of his wrath. Attila styled himself, Orbis flagellum, the wrath of God and the scourge of the world. So Tamerlane was commonly called, the wrath of God and terror of the world. Some render it, by thy sword, i.e. or thy might and power; see Job 40:19?; or, by thy word execute thy judgment.
Read John Trapp on Psalms 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Disappoint.—Rather, go to meet, as a champion defending some one. Which is thy sword.—This thought, making the wicked God’s weapons of wrath (Isaiah 10:5), is arbitrarily introduced by the Authorised Version, and is quite out of keeping with the context. Translate “with thy sword,” either understanding a preposition, or treating the accusative as an adverb of manner; as an adverb of time and place it is common. Similarly in the next verse, “with thy hand from men of the world.”
Read Charles John Ellicott on Psalms 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Arise, O Lord, disappoint him] When he arises to spring upon and tear me to pieces, arise thou, O Lord; disappoint him of his prey; seize him, and cast him down. Deliver my soul] Save my life. From the wicked, which is thy sword] Saul is still meant, and we may understand the words as either implying the sword, the civil power, with which God had intrusted him, and which he was now grievously abusing; or, it may mean, deliver me by THY sword - cut him off who wishes to cut me off. On this ground the next verse should be read from men, BY thy hand. So the margin. The hand of God not only meaning his power, but his providence.
Read AdamClarke on Psalms 17 →CambridgeThe Cambridge Bible for Schools and Colleges13, 14. from the wicked, which is thy sword: from men which are thy hand] This rendering, which is in part that of Jerome, is retained in R.V. marg. For the thought that God uses even the wicked as His instruments see Isaiah 10:5, where the Assyrian is called the rod of Jehovah’s anger. But R.V. text is preferable: from the wicked by thy sword; from men, by thy hand. Cp. Psalms 7:12.
Read Cambridge on Psalms 17 →Albert Barnes1798–1870Barnes' Notes on the BibleArise, O Lord - See the notes at Psalms 3:7. Disappoint him - Margin, “prevent his face.” The marginal reading expresses the sense of the Hebrew.
Read Albert Barnes on Psalms 17 →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
Arise, O LORD, confront them! Bring them to their knees; deliver me from the wicked by Your sword,
Arise, Yahweh, confront him. Cast him down. Deliver my soul from the wicked by your sword,
Arise, O LORD, confront them! Bring them to their knees; deliver me from the wicked by Your sword,
Rise up, Lord! Confront him! Knock him down! Use your sword to rescue me from the wicked man!
Tyndale line
Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword:
Arise, O Jehovah, Confront him, cast him down: Deliver my soul from the wicked by thy sword;
Arise, O LORD, confront him, cast him down: deliver my soul from the wicked by thy sword;
Arise, O LORD disappoint him, cast him down: deliver my soul from the wicked, who is thy sword:
Vp Lord, disappoint him: cast him downe: deliuer my soule from the wicked with thy sworde,
Strictly literal
Arise, Jehovah, anticipate him, cast him down: deliver my soul from the wicked, thy sword;
Arise, O Jehovah, go before his face, Cause him to bend. Deliver my soul from the wicked, Thy sword,
Arise, O YHWH, go before his face, || Cause him to bend. Deliver my soul from the wicked, Your sword,
Arise, O Lord, prevent him, cast him down; deliver my soul from the wicked, who is thy sword,—
Arise, Yahweh! Attack them! Throw them down on their faces! Rescue my life from the wicked by your sword!
From the Latin
At the brightness that was before him the clouds passed, hail and coals of fire.
Simplified
Lord, stand up and confront them! Force them to back down! By your sword rescue me from the wicked!
Up! Lord, come out against him, make him low, with your sword be my saviour from the evil-doer.
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 matches closely with the Septuagint, with eight of the nine words aligned. The Dead Sea Scrolls show some restoration, but the essential plea remains consistent across these witnesses.
קוּמָ֤ה יְהוָ֗ה קַדְּמָ֣ה פָ֭נָיו הַכְרִיעֵ֑הוּ פַּלְּטָ֥ה נַ֝פְשִׁ֗י מֵרָשָׁ֥ע חַרְבֶּֽךָ׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[קומ׳ה] [יהוה] [קדם] [פני׳ו] [הכריע׳הו] פלט נפש׳י מרשע חרב׳כה
1 word on the leather — 3 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 17:13
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 קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
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
קָדַם (qadam) is a verb meaning to meet or come in front of someone or something. It covers actions such as anticipating, leading, and confronting, with nuances in its Piel and Hiphil forms. The entries emphasize its use in contexts of meeting or preceding, but do not provide specific verse references.
[קָדַם] vb. Pi. denom. come or be in front, meet
base
H6923 [קָדַם] vb. Pi. denom. come or be in front, meet
6923 qadam kaw-dam'
a primitive root; to project (one self), i.e. precede; hence,
to anticipate, hasten, meet (usually for help):--come (go,
(flee)) before, + disappoint, meet, prevent.
קָדַם (qa.dam) — to meet.
1) to meet, come or be in front, confront, go before
1a) (Piel)
1a1) to meet, confront, come to meet, receive
1a2) to go before, go in front, be in front
1a3) to lead, be beforehand, anticipate, forestall
1b) (Hiphil)
1b1) to come in front
1b2) to confront, anticipate
V-Piel-Impv-2ms | Suff — Verb piel imperative second person masculine singular · suffixHVpv2ms/Sh
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
כָּרַע (kara`) means to bow down or bend the knee. It encompasses actions like kneeling in reverence, crouching, or sinking down, and can also imply causing someone or something to bow. The term appears in various contexts, including expressions of grief and submission.
כָּרַע bow down
Qal
bow
bow down, of the crouching lion
bow down over (in order to lie with) a woman
bow down, of a woman in childbirth
Hiph.
cause to bow in grief
cause to bow down in death
base
H3766 כָּרַע bow down
3766 kara` kaw-rah'
a primitive root; to bend the knee; by implication, to sink,
to prostrate:--bow (down, self), bring down (low), cast down,
couch, fall, feeble, kneeling, sink, smite (stoop) down,
subdue, X very.
כָּרַע (ka.ra) — to bow.
1) to bend, kneel, bow, bow down, sink down to one's knees, kneel down to rest (of animals), kneel in reverence
1a) (Qal)
1a1) to bow
1a2) to bow down, crouch
1a3) to bow down over
1a4) to tilt, lean
1b) (Hiphil) to cause to bow
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp3ms
פָּלַט (palat) is a Hebrew verb meaning to escape or slip away. It encompasses various nuances, including delivering, bringing to safety, and causing to escape, with different forms indicating active or passive meanings. The entries suggest its use in contexts of security and deliverance, though no specific Old Testament verses are cited.
[פָּלַט] vb. escape
Qal and (if) escapers of them escape.
Pi.
bring into security
cause to escape, cast forth, of cow calving
appar. intrans. be delivered
Hiph. bring into security
base
H6403 [פָּלַט] escape .and (if) escapers of them escape.
. . bring into security
. cause to escape, cast forth, of cow calving
. appar. intrans. be delivered
. bring into security
6403 palat paw-lat'
a primitive root; to slip out, i.e. escape; causatively, to
deliver:--calve, carry away safe, deliver, (cause to) escape.
פָּלַט (pa.lat) — to escape.
1) to escape, save, deliver, slip away
1a) (Qal) to escape
1b) (Piel)
1b1) to bring into security, deliver
1b2) to cause to escape, cast forth
1b3) to be delivered
1b4) to slip away
1c) (Hiphil) to bring into security, bring to safety
V-Piel-Impv-2ms | Suff — Verb piel imperative second person masculine singular · suffixHVpv2ms/Sh
de-liv'-er (natsal, nathan; rhuomai, paradidomi): Occurs very frequently in the Old Testament and represents various Hebrew terms.
The English word is used in two senses,
(1) "to set free," etc.,
(2) "to give up or over."
(1) The word most often translated "deliver" in the first sense is natsal, meaning originally, perhaps, "to draw out." It is used of all kinds of deliverance (Ge 32:11; Ps 25:20; 143:9, etc.; Jer 7:10; Eze 3:19, etc.; Ze 1:18, etc.). The Aramaic netsal occurs in Da 3:29; 6:14; 8:4,7; yasha`, "to save," in Jud 3:9,31 the King James Version, etc. ; malaT…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Prep | Adj — Preposition · noun common masculine singular absoluteHR/Ncmsa
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms