Psalms 17:9 — Word Study
WLCמִפְּנֵ֣י רְ֭שָׁעִים ז֣וּ שַׁדּ֑וּנִי אֹיְבַ֥י בְּ֝נֶ֗פֶשׁ יַקִּ֥יפוּ עָלָֽי׃
BSAfrompânîym the wickedrâshâʻ [morally wrong, guilty of crime or sin, who oppress me, wanting to destroy me] whozûw assail meshâdad■ from my mortalnephesh [deadly, wanting to kill me] enemiesʼôyêb [that compass me about, surrounding me] who surround menâqaph▸
| Greek | English | Parsing |
|---|---|---|
| מִפְּנֵ֣י | from before | Preposition, noun common masculine plural construct |
| רְ֭שָׁעִים | wicked [people] | Noun common, masculine plural absolute |
| ז֣וּ | who | Particle |
| שַׁדּ֑וּנִי | they have assailed me | Verb qal perfect third person common plural, suffix |
| אֹיְבַ֥י | enemies my | Verb qal participle (active) masculine plural common, suffix |
| בְּ֝נֶ֗פֶשׁ | with soul | Preposition, noun common feminine singular absolute |
| יַקִּ֥יפוּ | they surround | Verb, Hiphil, imperfect third person masculine plural |
| עָלָֽי׃ | me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | from the wicked who assail me, from my mortal enemies who surround me. |
| KJV | From the wicked that oppress me, from my deadly enemies, who compass me about. |
| ASV | From the wicked that oppress me, My deadly enemies, that compass me about. |
| YLT | From the face of the wicked who spoiled me. Mine enemies in soul go round against me. |
| WEB | from the wicked who oppress me, my deadly enemies, who surround me. |
| BBE | From the evil-doers who are violent to me, and from those who are round me, desiring my death. |
The translations agree on the depiction of the enemies as wicked, with no significant differences noted.
The verse is structured around a main clause with supporting phrases that clarify the nature and source of the psalmist's distress.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָקַף
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 17:9
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 Plea for Protectiongenerated
Psalm 17:9 expresses a heartfelt appeal for safety from wicked individuals who threaten the psalmist. This verse is part of a larger prayer where the psalmist seeks refuge under God's care, as seen in the preceding verse, Psalm 17:8, which emphasizes being kept as the apple of God's eye.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 17:9 | And I will provide a place for My people Israel and will plant them so that they may dwell in a place of their own and be disturbed no more. No longer will the sons of wickedness oppress them as they did at the beginning |
| 2 | Psalm 7:5 | then may my enemy pursue me and overtake me; may he trample me to the ground and leave my honor in the dust. Selah |
| 3 | Psalm 35:4–7 | May those who seek my life be disgraced and put to shame; may those who plan to harm me be driven back and confounded. |
| 4 | 1 Samuel 24:11 | See, my father, look at the corner of your robe in my hand. For I cut it off, but I did not kill you. See and know that there is no evil or rebellion in my hands. I have not sinned against you, even though you are hunting me down to take my life. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — רָשָׁע, Re.sha.'generated
The word רָשָׁע (*rasha`*) denotes a person who is wicked or morally wrong. It is derived from a root that implies wrongdoing and is often used in the context of individuals who oppose God and commit sins against others.
In this verse, it highlights the nature of the enemies the psalmist faces, emphasizing their moral corruption and the threat they pose. The use of this term sets a clear distinction between the righteous and those who seek to harm.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as the KJV, ASV, YLT, WEB, and BBE, all agreeing on the portrayal of the enemies as wicked.
Sentence Structuregenerated
The main verb in this verse is שַׁדּ֑וּ, they have assailed, which governs the overall plea for protection. The structure includes prepositional phrases that clarify the source of danger and the nature of the enemies.
The Hebrew word order emphasizes the psalmist's immediate need for divine intervention, with the enemies placed prominently in the sentence to highlight their threatening presence.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew רָשָׁע is translated as ἀσεβῶν (*asebōn*), which carries the meaning of the ungodly or impious. This choice reflects a broader interpretation of the wicked, emphasizing their moral failure.
The Greek translation captures the essence of the psalmist's plight, aligning with the Hebrew intent while adapting the language for a Hellenistic audience.
In plain words — the whole versegenerated
Psalm 17:9 expresses a plea for help from God against wicked enemies who want to harm the psalmist. The verse highlights the danger posed by these adversaries and the need for divine protection.
Frequently Asked Questionsgenerated
The 'wicked' refers to those who are morally wrong and guilty of wrongdoing, posing a threat to the psalmist.
The psalmist feels surrounded by enemies who are actively seeking to harm him, illustrating a sense of vulnerability.
Asking for protection emphasizes the psalmist's dependence on God for safety and deliverance from threats.
This verse connects with other psalms that express similar themes of seeking refuge from enemies, such as Psalm 35:4-7.
Reflection Questionsgenerated
- How do I respond to challenges from those who oppose me?
- In what ways can I seek God's protection in my life?
- What does it mean to me to be surrounded by adversaries?
- How can I find comfort in God's presence during difficult times?
The early church on this verse — how the Fathers read it
Early commentators, such as Augustine of Hippo, reference this verse to illustrate the psalmist's plea for deliverance from the ungodly.
"From the face of the ungodly who have troubled Me."Early Church Fathers on Psalms 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 17:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFrom the wicked that oppress me,.... Or "waste" or "destroy" (g); as wild beasts do a field or vineyard when they get into it; and such havoc do persecutors and false teachers make of the church and
Read John Gill on Psalms 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFrom the wicked that oppress me, from my deadly enemies, who compass me about. From my deadly enemies - literally, 'my enemies in soul.' Compare Ps. 41:14 ,
Read Robert Jamieson on Psalms 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom the wicked; or, because of the wicked. From my deadly enemies; Heb. from those who are mine enemies in, or for, or against my (which pronoun is easily supplied out of the foregoing word, where it is expressed) soul or life, i.e. whom nothing but my blood and life will satisfy. Who compass me about; which shows both their extreme malice and his great danger.
Read Matthew Poole on Psalms 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 17:9 From the wicked that oppress me, [from] my deadly enemies, [who] compass me about.Ver. 9. From the wicked that oppress me] Heb. that waste me, i. e. that cast me out into banishmeat, despoiled of all. This hard usage of his enemies drove David into God’ s blessed bosom; as children misused abroad run home to their parents. From my deadly enemies] Heb. my enemies against the soul, i. e. the life at least, if not the soul, which they would gladly destroy. Some malice is so mischievous, that it would ruin body and soul together; as that monster of Milan, the enemies of John Huss, and Jerome of Prague, whose bodies they delivered to the fire, and their souls to the devil. David…
Read John Trapp on Psalms 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Deadly.—Literally, with the soul, or life, or better, as in the Syriac, “against the life,” and so deadly. Others take it adverbially with the verb, “eagerly compass.”
Read Charles John Ellicott on Psalms 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. From my deadly enemies, who compass me about.] This is a metaphor taken from huntsmen, who spread themselves around a large track of forest, driving in the deer from every part of the circumference, till they are forced into the nets or traps which they have set for them in some particular narrow passage. The metaphor is carried on in the following verses.
Read AdamClarke on Psalms 17 →CambridgeThe Cambridge Bible for Schools and Colleges9. that oppress me] R.V., that spoil me. Cp. Psalms 12:5. (R.V.). my deadly enemies] Nothing but his life will satisfy them. Cp. 1 Samuel 24:11. This is the sense, whether the exact meaning is enemies in soul, i.e. with murderous intent (Psalms 27:12; Psalms 41:2), or enemies against (my) soul.
Read Cambridge on Psalms 17 →Albert Barnes1798–1870Barnes' Notes on the BibleFrom the wicked that oppress me - Margin, “That waste me.” The margin expresses the sense of the Hebrew. The idea is that of being wasted, desolated, destroyed, as a city or country is by the ravages of war.
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
from the wicked who assail me, from my mortal enemies who surround me.
from the wicked who oppress me, my deadly enemies, who surround me.
from the wicked who assail me, from my mortal enemies who surround me.
Protect me from the wicked men who attack me, my enemies who crowd around me for the kill.
Tyndale line
From the wicked that oppress me, from my deadly enemies, who compass me about.
From the wicked that oppress me, My deadly enemies, that compass me about.
From the wicked that spoil me, my deadly enemies, that compass me about.
From the wicked that oppress me, from my deadly enemies, who encompass me,
From the wicked that oppresse mee, from mine enemies, which compasse me round about for my soule.
Strictly literal
From the wicked that destroy me, my deadly enemies, who compass me about.
From the face of the wicked who spoiled me. Mine enemies in soul go round against me.
From the face of the wicked who spoiled me, || [From] my enemies in soul who go around against me.
From the wicked that despoil me, my enemies, who, to take my life, compass me about.
from the presence of the wicked ones who assault me, my enemies who surround me.
From the Latin
There went up a smoke in his wrath: and a fire flamed from his face: coals were kindled by it.
Simplified
Protect me from the attacks of the wicked who want to destroy me, from my enemies who surround me, intent on killing me.
From the evil-doers who are violent to me, and from those who are round me, desiring my death.
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 show significant agreement, with seven out of eight words aligned. The Dead Sea Scrolls also reflect similar content, though some words are partly restored or supplied by an editor, indicating minor textual variations.
מִפְּנֵ֣י רְ֭שָׁעִים ז֣וּ שַׁדּ֑וּנִי אֹיְבַ֥י בְּ֝נֶ֗פֶשׁ יַקִּ֥יפוּ עָלָֽי׃
7 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.
[מפני] [רשעים] [זו] [שדו׳ני] איב׳י [בנפש] [יקיפו] [על׳י]
nothing on the leather here — 1 partly restored, 7 supplied entire by an editor.
מפני רשעים זה דרשו׳ני [אויב׳י] [בנפש] [יקיפו] [על׳י]
3 words on the leather — 1 partly restored, 4 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 17:9
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 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…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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)
Adj — Noun common · masculine plural absoluteHNcmpa
זוּ (zuw) is a demonstrative pronoun meaning 'this' or 'that,' and can also function as a relative pronoun meaning 'which' or 'whom.' It is indeclinable and primarily found in poetic contexts, as noted in the Brown-Driver-Briggs entry.
זוּ pron. (poet.), indeclinable.
a demonstr. this
a relative which
base
H2098 זוּ pron. (poet.), indeclinable. . a demonstr. this
. a relative which
2098 zuw zoo
for 2088; this or that:--that, this, X wherein, which, whom.
see HEBREW for 02088
זוּ (zu) — this.
demons pron
1) this, such rel pron
2) (of) which, (of) whom
Rel — ParticleHTr
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp1bs
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
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
Prep | N-cs — Preposition · noun common feminine singular absoluteHR/Ncfsa
sol (nephesh; psuche; Latin anima):
1. Shades of Meaning in the Old Testament:
(1) Soul, like spirit, has various shades of meaning in the Old Testament, which may be summarized as follows: "Soul," "living being," "life," "self," "person," "desire," "appetite," "emotion" and "passion" (BDB under the word). In the first instance it meant that which breathes, and as such is distinguished from basar, "flesh" (Isa 10:18; De 12:23); from she'er, "the inner flesh," next the bones (Pr 11:17, "his own flesh"); from beTen, "belly" (Ps 31:10, "My soul and my belly are consumed with grief"), etc.
The ancients supposed the soul, or rather the animating principle of life, to reside in the breath, that it departed from the body with the breath. Hence the Hebrew and Greek words which, when they refer to man, in our Bibles are translated "soul," are usually rendered "life" or "breath" when they refer to animals, Ge 2:7 7:15 Nu 16:22 Job 12:10 34:14,15 Ps 104:29 Ec 12:7 Ac 17:25.
But together with this principle of life, which is common to men and brutes, and which in brutes perishes with the body, there is in man a spiritual, reasonable, and immortal soul, the…
→ See SPIRIT
→ See IMMORTALITY
→ See MAN, A SPIRIT
→ See RIGHTEOUS, FUTURE STATE OF
→ See WICKED, PUNISHMENT OF
נָקַף (naqaph) is a Hebrew verb with meanings related to striking and surrounding. It can denote striking off or going around, encompassing, or completing a circuit. The entries suggest it covers both violent actions, like cutting down, and more passive ones, like surrounding or encompassing. There is no significant disagreement among the lexicons.
[נָקַף] vb. strike off
Niph. and the thickets of the forest shall be struck away
Pi. after my skin, which they have struck off
base
[נָקַף] vb. go around (intrans.)
Qal let feasts go around
Hiph.
go around, surround, encompass
make the round, i.e. complete the circuit
make round, round off (lit.)
base
H5362a נָקַף strike off H5362b נָקַף go around (intrans.) .let feasts go around
. . go around, surround, encompass
. make the round, i.e. complete the circuit
. make round, round off (lit.)
5362 naqaph naw-kaf'
a primitive root; to strike with more or less violence (beat,
fell, corrode); by implication (of attack) to knock together,
i.e. surround or circulate:--compass (about, -ing), cut down,
destroy, go round (about), inclose, round.
נָקַף (na.qaph) — to strike.
1) to strike, strike off
1a) (Piel) to strike off skin
Aramaic equivalent: ne.qash (נְקַשׁ "to knock" H5368)
נָקַף (na.qaph) — to surround.
1) to go around, compass, round
1a) (Qal) to go around
1b) (Hiphil)
1b1) to go around, surround, encompass, enclose
1b2) to make the round, complete the circuit
1b3) to make round, round off
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
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
HR/Sp1bs — Preposition · suffixHR/Sp1bs