Psalms 22:11 — Word Study
WLCאַל־ תִּרְחַ֣ק מִ֭מֶּנִּי כִּי־ צָרָ֣ה קְרוֹבָ֑ה כִּי־ אֵ֥ין עוֹזֵֽר׃
BSAuponʻal to throwshâlak wombrechem bellybeṭen motherʼêm godʼêl you(m.s.)ʼattâh
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּרְחַ֣ק | you be far | Verb, Qal, jussive second person masculine singular |
| מִ֭מֶּנִּי | from me | Preposition, suffix |
| כִּי־ | for | Particle |
| צָרָ֣ה | trouble | Noun common, feminine singular absolute |
| קְרוֹבָ֑ה | [is] near | |
| כִּי־ | for | Particle |
| אֵ֥ין | there not | Noun common, masculine singular construct |
| עוֹזֵֽר׃ | [is] a helper | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Be not far from me, for trouble is near and there is no one to help. |
| KJV | Be not far from me; for trouble is near; for there is none to help. |
| ASV | Be not far from me; for trouble is near; For there is none to help. |
| YLT | Be not far from me, For adversity is near, for there is no helper. |
| WEB | Don’t be far from me, for trouble is near. For there is no one to help. |
| BBE | Be not far from me, for trouble is near; there is no one to give help. |
The translations agree on the core meaning of the verse, reflecting the psalmist's plea for help.
The structure consists of a main plea followed by a reason for that plea and a statement of the absence of help.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִן
verbהוּא
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 22:11
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 Lament for Helpgenerated
Psalms 22:11 is a heartfelt cry from the psalmist, who feels abandoned in a moment of distress. This lament reflects a common theme in the Psalms, where the speaker expresses their vulnerability and reliance on God in times of trouble. The surrounding verses depict a scene of anguish and isolation, emphasizing the need for divine intervention and support, as seen in Psalm 22:10 and Psalm 22:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:1 | Why, O LORD, do You stand far off? Why do You hide in times of trouble? |
| 2 | Psalm 13:1–3 | How long, O LORD? Will You forget me forever? How long will You hide Your face from me? |
| 3 | Psalm 35:22 | O LORD, You have seen it; be not silent. O Lord, be not far from me. |
| 4 | Psalm 38:21 | Do not forsake me, O LORD; be not far from me, O my God. |
| 5 | Psalm 69:1–2 | Save me, O God, for the waters are up to my neck. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עוֹזֵֽר׃, o.Zergenerated
The word עָזַר (azar) is a verb meaning to help or assist. It is derived from a primitive root that conveys the idea of surrounding or protecting. This word captures the essence of providing support, particularly in the context of divine assistance during times of need.
In this verse, the psalmist expresses a desperate need for help, indicating that there is no one else available to provide support. The use of the participle form emphasizes the ongoing nature of this need, highlighting the urgency of the situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the core meaning of the verse, with all versions recognizing the psalmist's plea for help in a time of trouble.
Sentence Structuregenerated
The finite verb תִּרְחַ֣ק (tirchak), meaning 'you be far,' governs the main clause, while the prepositional phrase מִ֭מֶּנִּי (mi.meni) indicates the source of the psalmist's plea. The structure emphasizes the relationship between the psalmist's distress and the perceived distance of God.
The sentence is built around the psalmist's urgent request, with the clauses reflecting a cause-and-effect relationship: the trouble is near, and thus the need for divine presence is critical.
Septuagint Backgroundgenerated
The Septuagint translates עוֹזֵֽר׃ as θεός (Theos), meaning 'God.' This choice emphasizes the divine nature of the help sought, suggesting a broader theological interpretation of the psalmist's plea for assistance.
This rendering indicates a focus on God's role as the ultimate helper, aligning with the psalmist's recognition of human helplessness in times of distress.
In plain words — the whole versegenerated
Psalms 22:11 expresses a deep plea from the psalmist, who feels abandoned in a time of trouble. The speaker calls out to God, asking Him not to be far away, as they face distress and have no one else to help them. This verse captures the essence of reliance on divine support during moments of anguish.
Frequently Asked Questionsgenerated
The psalmist is expressing a deep need for God's presence and assistance during a time of trouble, indicating a feeling of abandonment.
This reflects the psalmist's sense of isolation and desperation, emphasizing that in their time of distress, they feel there is no human support available.
The trouble mentioned likely encompasses various forms of distress, including emotional, physical, or spiritual anguish, as seen throughout the context of the psalm.
This verse is similar to other psalms where the authors express feelings of abandonment and seek God's help, such as in Psalm 10:1 and Psalm 13:1-3.
Reflection Questionsgenerated
- In what areas of my life do I feel distant from God, and how can I seek His presence?
- How can I support others who may feel abandoned or in trouble?
- What does it mean for me to rely on God as my helper in times of distress?
- How can I cultivate a deeper trust in God's assistance during challenging times?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the themes of divine assistance and the experience of suffering, highlighting the psalmist's plea for help.
It is surely the very climax of affliction to have no helper. For Christ went for the salvation of the souls in hades that had so long awaited his arrival.Early Church Fathers on Psalms 22 →
"You are My God," "depart not from Me; for trouble is hard at hand" [Psalms 22:11].Early Church Fathers on Psalms 22 →
He did well to focus his attention on providence in general, asking … “Who is the one who shaped me in the womb, who is the one who brought me from the womb,Early Church Fathers on Psalms 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 22:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe not far from me,.... Who had been so near unto him, as to take him out of the womb, and to take the care of him ever since; this is to be understood not with respect to the omnipresence of God,
Read John Gill on Psalms 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe not far from me; for trouble is near; for there is none to help. Be not far from me. The of the trouble, which is all but sinking Him down, is mournfully contrasted with God being FAR off.
Read Robert Jamieson on Psalms 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe not far from me, to wit, as to affection and succour. Trouble is near at hand, and ready to swallow me up; and therefore if thou dost not speedily deliver me, it will be too late; which is an argument that David oft useth, as 88:11, &c. There is none to help; thy help therefore will be the more seasonable, because it is most hecessary, and thou wilt have the more of glory by it, because it will appear that it is thy work alone.
Read Matthew Poole on Psalms 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 22:11 Be not far from me; for trouble [is] near; for [there is] none to help.Ver. 11. Be not far from me, for trouble is near] And so it is high time for thee to put forth a helping hand. Hominibus profanis mirabilis videtur haec ratio, to profane persons, this seemeth to be a strange reason, saith an interpreter; but it is a very good one, as this prophet knew, who therefore makes it his plea. For there is none to help] Set in, therefore, O Lord, and help, at a dead lift, poor me, who am forsaken of all other hopes.
Read John Trapp on Psalms 22 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Be not far from me; for trouble is near] A present God is a present blessing. We always need the Divine help; but more especially when troubles and trials are at hand.
Read AdamClarke on Psalms 22 →
CambridgeThe Cambridge Bible for Schools and Colleges11–21. The Psalmist pleads for help with intenser earnestness. The virulence of his foes increases. Strength and endurance are exhausted.
Read Cambridge on Psalms 22 →
Albert Barnes1798–1870Barnes' Notes on the BibleBe not far from me - Do not withdraw from me; do not leave or forsake me. For trouble is near - Near, in the sense that deep sorrow has come upon me; near, in the sense that I am approaching a dreadful death.
Read Albert Barnes on Psalms 22 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Contains two urgent reasons for immediate help. None to help— Hebrew, Because there is not a helper. See Isaiah 63:3; Isaiah 63:5.
Read Daniel Denison Whedon on Psalms 22 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Be not far from me, for trouble is near and there is no one to help.
Don’t be far from me, for trouble is near. For there is no one to help.
Be not far from me, for trouble is near and there is no one to help.
Do not remain far away from me, for trouble is near and I have no one to help me.
Tyndale line
Be not far from me; for trouble is near; for there is none to help.
Be not far from me; for trouble is near; For there is none to help.
Be not far from me; for trouble is near; for there is none to help.
Be not far from me; for trouble is near; for there is none to help.
Be not farre from me, because trouble is neere: for there is none to helpe me.
Strictly literal
Be not far from me, for trouble is near; for there is none to help.
Be not far from me, For adversity is near, for there is no helper.
Do not be far from Me, || For adversity is near, for there is no helper.
(22:12) Oh be not far from me [now]; for distress is near; for there is none to help.
Do not be far away from me, for trouble is near; there is no one to help.
Simplified
Do not be distant from me, because trouble is close by and no one else can help.
Be not far from me, for trouble is near; there is no one to give help.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with all nine words matched in the Hebrew and Greek. This consistency highlights the preservation of the text across different traditions.
אַל־ תִּרְחַ֣ק מִ֭מֶּנִּי כִּי־ צָרָ֣ה קְרוֹבָ֑ה כִּי־ אֵ֥ין עוֹזֵֽר׃
9 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.
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 22:11
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
The Hebrew word רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
HVqj2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HR/Sp1bs — Preposition · suffixHR/Sp1bs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word צָרָה (*tsarah*) is built from the root meaning tightness or trouble. It covers a range of meanings including dearth, distress, and adversary, as well as specifically referring to a rival wife. The entries note its use in contexts of adversity and anguish, with a specific reference to 1 Samuel 1:6.
בַּצָּרָה n.f. dearth, destitution
base
צָרָה 72 n.f. id. [r.dz.ac] straits, distress
base
[צָרָה] n.f. vexer, rival-wife;—sf. 1 S 1:6.
ref
H6869a בַּצָּרָה dearth, destitution H6869b צָרָה id. [6862b] H6869c צָרָה vexer, rival-wife
6869 tsarah tsaw-raw'
feminine of 6862; tightness (i.e. figuratively, trouble);
transitively, a female rival:--adversary, adversity,
affliction, anguish, distress, tribulation, trouble.
see HEBREW for 06862
בַּצָּרָה (bats.tsa.rah) — dearth.
death, destitution
צָרָה (tsa.rah) — distress.
straits, distress, trouble
צָרָה (tsa.rah) — vexer.
vexer, rival wife
HNcfsa — Noun common · feminine singular absoluteHNcfsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1
קָרֹב (qarowb) means 'near' and can refer to proximity in place, time, or personal relationships, including kinship. It is derived from the root meaning to approach or be allied. The term appears in various contexts, such as describing the nearest city or a neighbor, as well as in relation to God.
קָרֹב, קָרוֹב 78 adj. near;—
of city, the nearest
of pers.:
the nearest to; his neighbour.
abs.
of near relationship
near to י׳
near to י׳ in ceremon. function
of God (י׳)
of word
of time
base
H7138 קָרֹב, קָרוֹב near
7138 qarowb kaw-robe'
or qarob {kaw-robe'}; from 7126; near (in place, kindred or
time):--allied, approach, at hand, + any of kin,
kinsfold(-sman), (that is) near (of kin), neighbour, (that is)
next, (them that come) nigh (at hand), more ready, short(-ly).
see HEBREW for 07126
קָרֹב (qa.rov) — near.
1) near
1a) of place
1b) of time
1c) of personal relationship
1c1) kinship
HAafsa — HAafsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HNcmsc — Noun common · masculine singular constructHNcmsc
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
