Psalms 22:1 — Word Study
WLCאֵלִ֣י אֵ֭לִי לָמָ֣ה עֲזַבְתָּ֑נִי רָח֥וֹק מִֽ֝ישׁוּעָתִ֗י דִּבְרֵ֥י שַׁאֲגָתִֽי׃
BSAFor the choirmasternâtsach To the tune ofʻal of the Dawnshachar A Psalmmizmôwr of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| אֵלִ֣י | O God my | Noun common masculine singular construct, suffix |
| אֵ֭לִי | God my | Noun common masculine singular construct, suffix |
| לָמָ֣ה | why? | Preposition, pronoun |
| עֲזַבְתָּ֑נִי | have you forsaken me | Verb qal perfect second person masculine singular, suffix |
| רָח֥וֹק | [are] far | |
| מִֽ֝ישׁוּעָתִ֗י | from deliverance my | Preposition, noun common feminine singular construct, suffix |
| דִּבְרֵ֥י | [the] words of | Noun common, masculine plural construct |
| שַׁאֲגָתִֽי׃ | cry of distress my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning? |
| KJV | My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? |
| ASV | My God, my God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my groaning? |
| YLT | To the Overseer, on 'The Hind of the Morning.' — A Psalm of David. My God, my God, why hast Thou forsaken me? Far from my salvation, The words of my roaring? |
| WEB | My God, my God, why have you forsaken me? Why are you so far from helping me, and from the words of my groaning? |
| BBE | My God, my God, why are you turned away from me? why are you so far from helping me, and from the words of my crying? |
The translations agree on the essential meaning of the verse, reflecting David's cry of abandonment.
The verse presents a main clause followed by two subordinate clauses, emphasizing the psalmist's emotional turmoil and questioning tone.
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 22:1
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 Cry of Distressgenerated
Psalm 22:1 captures a profound moment of anguish as David calls out to God, questioning why he feels abandoned. This psalm is often seen as a foreshadowing of the suffering of the Messiah, expressing deep emotional turmoil that resonates with many who experience despair. The context of this lament sets the stage for a journey from suffering to trust in God's deliverance, as seen in the subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:16 | For dogs surround me; a band of evil men encircles me; they have pierced my hands and feet. |
| 2 | Psalm 42:1–2 | As the deer pants for streams of water, so my soul longs after You, O God. |
| 3 | Psalm 31:14–16 | But I trust in You, O LORD; I say, “You are my God.” |
| 4 | Psalm 43:1–5 | Vindicate me, O God, and plead my case against an ungodly nation; deliver me from deceitful and unjust men. |
| 5 | Matthew 27:46 | About the ninth hour Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” which means, “My God, My God, why have You forsaken Me?” |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — אֵלִ֣י, 'e.Ligenerated
The word אֵל (*'el*) signifies 'God' and embodies the idea of strength or might. In this context, it emphasizes the psalmist's relationship with God, who is both a source of power and a figure of distress. The parsing indicates that it is a noun in the singular form, showing a direct address to God, which is central to the psalm's plea.
The dual use of אֵלִ֣י reinforces the intimate connection between David and God, highlighting his desperation. The use of the construct form with the suffix indicates possession, as David claims God as his own, deepening the emotional impact of his cry for help.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essential meaning of the verse, conveying David's cry of abandonment to God.
Sentence Structuregenerated
The verse is structured around a series of clauses, with the finite verb עֲזַבְתָּ֑נִי (have you forsaken me) as the focal point. This verb governs the emotional plea, while the surrounding clauses elaborate on the psalmist's feelings of distance and despair.
The syntax emphasizes the psalmist's questioning nature, with the interrogative לָמָ֣ה (why) leading the inquiry into God's perceived absence, creating a rhythm of lament that draws the reader into the depth of his sorrow.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֵלִ֣י is rendered as εἰς, which shifts the focus slightly from a direct address to God to a more general sense of direction or purpose. This choice can imply a broader interpretation of the psalmist's cry, suggesting a search for divine assistance.
The translation of עֲזַבְתָּ֑נִי as ἀντιλήμψεως indicates a focus on the act of receiving help, which highlights the psalmist's need for divine intervention amidst his suffering.
In plain words — the whole versegenerated
Psalm 22:1 expresses David's deep feelings of abandonment by God. He cries out, asking why God seems so far away when he needs help. This verse captures the pain of feeling forsaken and sets the stage for a journey through suffering to hope.
Frequently Asked Questionsgenerated
David is expressing his profound sense of abandonment by God during a time of distress, questioning why he feels so distant from divine help.
The repetition emphasizes David's personal relationship with God and his deep emotional plea for attention and assistance.
This verse encapsulates the theme of suffering and abandonment, which resonates throughout the psalm and reflects the human experience of distress in the face of divine silence.
David's cry teaches us that it is acceptable to express our feelings of abandonment and seek God in our moments of deepest despair.
Reflection Questionsgenerated
- Have I ever felt abandoned by God, and how did I respond to that feeling?
- In what ways can I express my distress to God as David did?
- How can I find comfort in God's presence during difficult times?
- What does this verse teach me about the nature of my relationship with God?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the nature of Christ's suffering and abandonment, emphasizing its theological implications.
It is to impel us to ask why the Father forsook him, that he says, “Why have you forsaken me?” The answer is, to ransom the whole human race, buying them with him precious blood from their former slavery to their invisible tyrants,Early Church Fathers on Psalms 22 →
It was not he who was forsaken, either by the Father or by his own Godhead, as some have thought, as if it were afraid of the passion and therefore withdrew itself from him in his sufferings (for who compelled him either to be born on…Early Church Fathers on Psalms 22 →
Seeing, then, that he took on himself a soul he also took the affections of a soul, for God could not have been distressed or have died in respect of his being God.… As being man, therefore, he speaks, bearing with him my terrors,Early Church Fathers on Psalms 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 22:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy God, my God,.... God is the God of Christ as he is man; he prepared a body for him, an human nature; anointed it with the oil of gladness; supported it under all its sorrows and sufferings, and at
Read John Gill on Psalms 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? Title.
Read Robert Jamieson on Psalms 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 22 THE That question mentioned , is very proper here. Of whom speaketh the prophet this (Psalm)? of himself, or of some other man? It is confessed that David was a type of Christ, and that many Psalms, or passages of the Psalms, though properly and literally understood of David, yet had a further and mystical reference to Christ, in whom they were accomplished. But there are some other Psalms, or passages in the Psalms, as also some chapters or passages in other prophets, especially in Isaiah, who lived not very long after David, which either by those sacred penmen, or at least by the Holy Ghost inspiring them, which is one and the same thing, were directly, primarily, and…
Read Matthew Poole on Psalms 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 22:1 « To the chief Musician upon Aijeleth Shahar, A Psalm of David. » My God, my God, why hast thou forsaken me? [why art thou so] far from helping me, [and from] the words of my roaring?Upon Aijeleth Shahar] On, The morning hart or stag; such a one as the huntsman severs out in the morning from the rest, to hunt for that day. It showeth, saith one, David’ s and Christ’ s early and incessant persecution and hunting (by those dogs, Psalms 22:16) till they came to their kingdoms. David had his share of sharp afflictions, doubtless, when he penned this psalm: witness that graphic description of his greatest grief in all parts and powers of body and soul, Psalms 22:14-16, &c. But his…
Read John Trapp on Psalms 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) My God, my God.—Heb., Eli, Eli, lama azavtanî, where the Targum paraphrases sabbacthani, the form used by our Saviour on the cross. (See Notes, N. T. Comm., Matthew 27:46; Mark 15:34.) The LXX. and Vulgate insert “look upon me.” (Comp. English Prayer Book version.) For the despairing tone comp. Psalms 80:14. It suits the whole of pious Israel in her times of trouble even better than any individual. The second part of the verse is obscure from its lyric conciseness, but the Authorised Version has given the meaning, though sacrificing the rhythm— “My God, my God, why hast thou forsaken me, Far from my aid, from the words of my groaning?” i.e., far from listening to the words that escape…
Read Charles John Ellicott on Psalms 22 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XXII Under great affliction and distress, the psalmist prays unto God, 1-3; appeals to God's wonted kinkiness in behalf of his people, 4, 5; relates the insults that he received, 6-8; mentions the goodness of God to him in his youth, as a reason why he should expect help now, 9-11; details his sufferings, and the indignities offered to him, 12-18, prays with the confidence of being heard and delivered, 19-24; praises God. and foretells the conversion of the nations to the true religion, 25-31. NOTES ON PSALM XXII The title of this Psalm, To the chief Musician upon Aijeleth Shahar, A Psalm of David, has given rise to many conjectures. The words אילת השחר aiyeleth hashshachar are…
Read AdamClarke on Psalms 22 →CambridgeThe Cambridge Bible for Schools and Colleges1–10. The pleading cry of the forsaken and persecuted servant of God.
Read Cambridge on Psalms 22 →Albert Barnes1798–1870Barnes' Notes on the BibleMy God, my God - These are the very words uttered by the Saviour when on the cross Matthew 27:46; and he evidently used them as best adapted of all the words that could have been chosen to express the extremity of his sorrow.
Read Albert Barnes on Psalms 22 →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
My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning?
My God, my God, why have you forsaken me? Why are you so far from helping me, and from the words of my groaning?
For the choirmaster. To the tune of “The Doe of the Dawn.” A Psalm of David. My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning?
My God, my God, why have you abandoned me? I groan in prayer, but help seems far away.
Tyndale line
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
My God, my God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my groaning?
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
To the chief Musician upon Aijeleth Shahar, A Psalm of David. My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
To him that excelleth upon Aiieleth Hasshahar. A Psalme of Dauid. My God, my God, why hast thou forsaken me, and art so farre from mine health, and from the wordes of my roaring?
Strictly literal
My God, my God, why hast thou forsaken me? [why art thou] far from my salvation, from the words of my groaning?
To the Overseer, on 'The Hind of the Morning.' — A Psalm of David. My God, my God, why hast Thou forsaken me? Far from my salvation, The words of my roaring?
TO THE OVERSEER. [SET] ON “DOE OF THE MORNING.” A PSALM OF DAVID. My God, My God, why have You forsaken Me? Far from My salvation, || The words of My roaring?
“To the chief musician upon Ayeleth-hashachar, a psalm of David.” (22:2) My God, my God, why hast thou forsaken me? why art thou so far from saving me, and from the words of my loud complaint?
My God, my God, why have you abandoned me? Why are you so far from saving me and far from the words of my anguish?
From the Latin
A psalm for David. The Lord ruleth me: and I shall want nothing.
Simplified
My God, my God, why have you abandoned me? Why are you so far away when I groan, asking for help?
My God, my God, why are you turned away from me? why are you so far from helping me, and from the words of my crying?
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 agreement in the core elements of the verse, with five out of eight words matched. However, the Septuagint's word order and specific articles reflect its own interpretative choices, which may influence the reading.
אֵלִ֣י אֵ֭לִי לָמָ֣ה עֲזַבְתָּ֑נִי רָח֥וֹק מִֽ֝ישׁוּעָתִ֗י דִּבְרֵ֥י שַׁאֲגָתִֽי׃
5 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 22:1
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 אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
HR/Pi — Preposition · pronounHR/Pi
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
HVqp2ms/Sp1bs — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp1bs
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
HAamsa — HAamsa
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
HR/Ncfsc/Sp1bs — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word שְׁאָגָה (*shagah*) means 'roaring' and is derived from the root word for a rumbling or moan. It specifically refers to the roaring of a lion or a distress cry, particularly associated with the wicked. The entries consistently emphasize its meaning related to loud, powerful sounds.
שְׁאָגָה n.f. roaring
base
H7581 שְׁאָגָה roaring
7581 shagah sheh-aw-gaw'
from 7580; a rumbling or moan:--roaring.
see HEBREW for 07580
שְׁאָגָה (she.a.gah) — roaring.
1) roaring
1a) of lion, the wicked, distress cry
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs