Psalms 22:16 — Word Study
WLCכִּ֥י סְבָב֗וּנִי כְּלָ֫בִ֥ים עֲדַ֣ת מְ֭רֵעִים הִקִּיפ֑וּנִי כָּ֝אֲרִ֗י יָדַ֥י וְרַגְלָֽי׃
BSAto witheryâbêsh earthenwarecheres reptilekôach tonguelâshôwn to cleavedâbaq preymalqôwach dustʻâphâr deathmâveth to setshâphath
| Greek | English | Parsing |
|---|---|---|
| כִּ֥י | for | Particle |
| סְבָב֗וּנִי | they have surrounded me | Verb qal perfect third person common plural, suffix |
| כְּלָ֫בִ֥ים | dogs | Noun common, masculine plural absolute |
| עֲדַ֣ת | a company of | Noun common, feminine singular construct |
| מְ֭רֵעִים | evil-doers | Verb, Hiphil, participle (active) masculine plural |
| הִקִּיפ֑וּנִי | they have encircled me | Verb hiphil perfect third person common plural, suffix |
| כָּ֝אֲרִ֗י | like a lion | Preposition, noun common masculine singular absolute |
| יָדַ֥י | hands my | Noun common both dual construct, suffix |
| וְרַגְלָֽי׃ | and feet my | Conjunction, noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For dogs surround me; a band of evil men encircles me; they have pierced my hands and feet. |
| KJV | For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. |
| ASV | For dogs have compassed me: A company of evil-doers have inclosed me; They pierced my hands and my feet. |
| YLT | And to the dust of death thou appointest me, For surrounded me have dogs, A company of evil doers have compassed me, Piercing my hands and my feet. |
| WEB | For dogs have surrounded me. A company of evildoers have enclosed me. They have pierced my hands and feet. |
| BBE | Dogs have come round me: I am shut in by the band of evil-doers; they made wounds in my hands and feet. |
The translations agree on the rendering of כְּלָ֫בִ֥ים as dogs.
The structure consists of a main clause followed by additional phrases that detail the surrounding threats and actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכֹּחַ
verbוְ
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 22:16
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 of Sufferinggenerated
Psalm 22:16 captures the psalmist's profound distress, surrounded by hostile forces likened to dogs. This vivid imagery conveys feelings of isolation and torment, reflecting a moment of deep anguish. The surrounding threats symbolize both physical danger and emotional betrayal, connecting to the broader themes of suffering found throughout the psalm, particularly in verses like Psalm 22:15 and Psalm 22:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:1 | My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning? |
| 2 | Psalm 22:20 | Deliver my soul from the sword, my precious life from the power of wild dogs. |
| 3 | Psalm 59:6–14 | They return in the evening, snarling like dogs and prowling around the city. |
| 4 | Matthew 7:6 | Do not give dogs what is holy; do not throw your pearls before swine. If you do, they may trample them under their feet, and then turn and tear you to pieces. |
| 5 | Philippians 3:2 | Watch out for those dogs, those workers of evil, those mutilators of the flesh! |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — כְּלָ֫בִ֥ים, ke.La.Vimgenerated
The word כְּלָבִ֥ים (keLaVim) translates to 'dogs' and is used here to describe the hostile individuals surrounding the psalmist. This term can carry connotations of contempt and lowliness, often used in contexts that evoke disdain.
In this verse, the use of כְּלָבִ֥ים emphasizes the psalmist's feeling of being surrounded by those who are wicked and untrustworthy, reinforcing the sense of danger and vulnerability.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of כְּלָ֫בִ֥ים as dogs, maintaining the imagery of hostility across versions like the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The verse contains multiple clauses, with the main action centered around the verbs that describe the psalmist's experience of being surrounded and encircled. The structure highlights the intensity of the psalmist's plight, emphasizing the hostile forces acting against him.
The finite verbs סְבָב֗וּנִי and הִקִּיפ֑וּנִי drive the narrative, with the subjects being the 'dogs' and 'evil-doers' that encircle the psalmist, creating a vivid picture of entrapment.
Septuagint Backgroundgenerated
The Septuagint translates כְּלָבִ֥ים as ὄστρακον, which means 'shell' or 'husk.' This choice may reflect a broader interpretation of the original Hebrew, suggesting a sense of being surrounded by worthless or contemptible things.
This rendering indicates a potential widening of meaning, as the Greek word does not carry the same connotations of hostility as the Hebrew term.
In plain words — the whole versegenerated
Psalm 22:16 describes a scene where the psalmist feels surrounded by hostile forces, depicted as dogs and evil men. This imagery conveys a sense of danger and deep emotional pain, as the psalmist expresses feelings of isolation and vulnerability.
Frequently Asked Questionsgenerated
The dogs symbolize hostile and contemptible individuals surrounding the psalmist, representing a sense of danger and betrayal.
This verse highlights the psalmist's suffering and isolation, which are central themes throughout Psalm 22, reflecting a deep lament.
This phrase emphasizes the physical pain and suffering experienced by the psalmist, adding to the sense of vulnerability and distress.
This term indicates their wickedness and hostility, reinforcing the psalmist's feelings of being threatened and betrayed.
Reflection Questionsgenerated
- In what ways do I feel surrounded by challenges or adversaries in my life, similar to the psalmist?
- How can I find strength in moments of vulnerability, as expressed in this psalm?
- What does it mean to me to be in a situation where I feel isolated or threatened?
- How can I support others who may be feeling surrounded by difficulties or hostility?
The early church on this verse — how the Fathers read it
Early Christian writers referenced this verse to discuss the suffering of Christ, interpreting the surrounding dogs as symbolic of His enemies and the piercing as a foreshadowing of His crucifixion.
The dogs that surrounded him and the council of the wicked were the rulers of the Jews, the scribes and high priests and the Pharisees,Early Church Fathers on Psalms 22 →
"For many dogs came about Me" [Psalms 22:16]. For many came about Me barking, not for truth, but for custom.Early Church Fathers on Psalms 22 →
After the passion those former “dogs” took on the status of children through faith, whereas those who once had enjoyed the care shown to children received the name of dogs for raging against the Lord.… Blessed Paul cries out about them,Early Church Fathers on Psalms 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 22:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor dogs have compassed me,.... By whom are meant wicked men, as the following clause shows; and so the Chaldee paraphrase renders it, "the wicked who are like to many dogs"; and to these such are
Read John Gill on Psalms 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. Dogs have compassed me.
Read Robert Jamieson on Psalms 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe calls his enemies dogs for their vileness and filthiness, for their insatiable greediness and implacable fury and fierceness against him. He explains what he means by dogs, even wicked men, who are oft so called, not some few of them singly, but the whole company or congregation of them; whereby may be noted either their great numbers, or their consulting and conspiring together, as it were, in a lawful assembly; which was most literally and eminently fulfilled in Christ. They pierced my hands and my feet: these words cannot with any probability be applied to David, nor to the attempts of his enemies upon him; for their design was not to torment his hands or feet, but to take away his…
Read Matthew Poole on Psalms 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 22:16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.Ver. 16. For dogs have compassed me] That is, men of mean rank; opposed to bulls and lions, i.e. great ones, and interpreted in the next words, the assembly of the wicked, the rude rabble, and of rancorous disposition, Job 30:1 Proverbs 26:11 Matthew 7:6 Philippians 3:2 Psalms 59:7; Psalms 59:15. A.D. 1556, at Wessensten, in Germany, a Jew for theft was in this cruel manner to be executed. He was hanged by the feet with his head downward, between two dogs, which constantly snatched and bit at him (Melch. Adam in Vit. Jac. And.). They pierced my hands and my feet] sc. When…
Read John Trapp on Psalms 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Dogs.—Literally, barkers. (For the wild scavenger dogs of the East, comp. 1 Kings 12:19, &c) Symmachus and Theodotion render, “hunting dogs.” The assembly of the wicked denotes the factious nature of the attacks on the sufferer. His enemies have combined, as savage animals, to hunt in packs. Comp. Virgil, Æn. ii. 351:— ——“lupi ceu Raptores atra in nebula.” They pierced.—The word thus rendered has formed a battle-ground for controversy. As the Hebrew text at present stands the word reads kâarî (like a lion). (Comp. Isaiah 38:13.) But no intelligible meaning can be got out of “like a lion my hands and my feet.” Nor does the plan commend itself of dividing the verses differently, and…
Read Charles John Ellicott on Psalms 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. For dogs have compassed me] This may refer to the Gentiles, the Roman soldiers, and others by whom our Lord was surrounded in his trial, and at his cross. They pierced my hands and my feet] The other sufferings David, as a type of our Lord, might pass through; but the piercing of the hands and feet was peculiar to our Lord; therefore, this verse may pass for a direct revelation. Our Lord's hands and feet were pierced when he was nailed to the cross, David's never were pierced. But there is a various reading here which is of great importance. Instead of כארו caaru, they pierced, which is what is called the kethib, or marginal reading, and which our translators have followed; the…
Read AdamClarke on Psalms 22 →CambridgeThe Cambridge Bible for Schools and Colleges16. A fresh description of his foes. An unclean, cowardly, worrying rabble, like the troops of hungry and half-savage dogs with which every oriental city and village still abounds (Tristram, Nat. Hist. p. 79), come thronging round him: a gang of miscreants have hemmed him in. They pierced my hands and my feet] The figure of the savage dogs is still continued. They fly at his feet and hands, and maim them. The A.V. here rightly deserts the Massoretic text in favour of the reading represented by the LXX, Vulg., and Syr., which have, they dug, or, pierced. Another group of ancient Versions (Aq. Symm. Jer.) gives they bound. (Fixerunt in some editions of Jerome is a corruption for the true…
Read Cambridge on Psalms 22 →Albert Barnes1798–1870Barnes' Notes on the BibleFor dogs have compassed me - Men who resemble dogs; harsh, snarling, fierce, ferocious. See Phi 3:2, note; and Revelation 22:15, note. No one can doubt that this is applicable to the Redeemer.
Read Albert Barnes 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
For dogs surround me; a band of evil men encircles me; they have pierced my hands and feet.
For dogs have surrounded me. A company of evildoers have enclosed me. They have pierced my hands and feet.
For dogs surround me; a band of evil men encircles me; they have pierced my hands and feet.
Yes, wild dogs surround me – a gang of evil men crowd around me; like a lion they pin my hands and feet.
Tyndale line
For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
For dogs have compassed me: A company of evil-doers have inclosed me; They pierced my hands and my feet.
For dogs have compassed me: the assembly of evil-doers have enclosed me; they pierced my hands and my feet.
For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
For dogges haue compassed me, and the assemblie of the wicked haue inclosed me: they perced mine hands and my feete.
Strictly literal
For dogs have encompassed me; an assembly of evil-doers have surrounded me: they pierced my hands and my feet.
And to the dust of death thou appointest me, For surrounded me have dogs, A company of evil doers have compassed me, Piercing my hands and my feet.
And You appoint Me to the dust of death, || For dogs have surrounded Me, || A company of evildoers has surrounded Me, || Piercing My hands and My feet.
(22:17) For dogs have encompassed me; the assembly of the wicked have enclosed me: like lions [they threaten] my hands and my feet.
For dogs have surrounded me; a company of evildoers has encircled me; they have pierced my hands and my feet.
Simplified
Evil men surround me like a pack of dogs. They have pierced my hands and feet.
Dogs have come round me: I am shut in by the band of evil-doers; they made wounds in my hands and feet.
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 aligns with the Septuagint in most words, though the Septuagint's rendering of כְּלָבִ֥ים diverges in meaning. The Dead Sea Scrolls provide partial restorations that confirm elements of the Masoretic Text but do not fully align with the Hebrew.
כִּ֥י סְבָב֗וּנִי כְּלָ֫בִ֥ים עֲדַ֣ת מְ֭רֵעִים הִקִּיפ֑וּנִי כָּ֝אֲרִ֗י יָדַ֥י וְרַגְלָֽי׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[יבש] [כחרש] [כח׳י] ולשונ׳י מדבש מלקוח׳י [ואל] עפר מות שופט
5 words on the leather — 1 partly restored, 4 supplied entire by an editor.
[יבש] [כחרש] [כח׳י] [ולשונ׳י] מדבק מלקוח׳י ולעפר מות תשפת׳ני
4 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 22:16
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.
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 סָבַב (savav) means to turn or go around, encompassing a range of actions such as surrounding, marching, and changing direction. It is built from a primitive root and has various applications, both literal and figurative, including transforming or enclosing. The entries detail its uses in different verbal forms, but do not present any significant disagreement among lexicons.
סָבַב vb. turn about, go around, surround
Qal
turn, intrans.
march, or walk, around
go partly round, circle, skirt
make a round, or circuit, go about to
surround, encompass
Niph.
turn oneself against, close round upon
turn round (from a direct course)
esp. of boundary: turn round from, toward
pass. be turned over to, into the power of
Pi. to change, transform, the aspect of the matter
Po‛.
encompass (with protection)
come about, assemble round
march or go about
enclose, envelop
Hiph.
turn (trans.), cause to turn
bring over (i.e. to allegiance)
turn into, of changing name
= bring round, of changing name
cause to go around
surround with (acc.) wall
perh. also encompass (as foe)
Hoph.
be turned, of cart wheel
surrounded, i.e. set, of jewels
base
H5437 סָבַב turn about, go around, surround .. turn, intrans.
. . march, or walk, around
. go partly round, circle, skirt
. make a round, or circuit, go about to
. surround, encompass
. . . turn oneself against, close round upon
. turn round (from a direct course)
. esp. of boundary: turn round from, toward
. pass. be turned over to, into the power of
. to change, transform, the aspect of the matter
. . encompass (with protection)
. come about, assemble round
. march or go about
. enclose, envelop
. . . turn (trans.), cause to turn
. bring over (i.e. to allegiance)
. turn into, of changing name
. = bring round, of changing name
. . cause to go around
. surround with (acc.) wall
. perh. also encompass (as foe)
. . be turned, of cart wheel
. surrounded, i.e. set, of jewels
5437 cabab saw-bab'
a primitive root; to revolve, surround, or border; used in
various applications, literally and figuratively (as
follows):--bring, cast, fetch, lead, make, walk, X whirl, X
round about, be about on every side, apply, avoid, beset
(about), besiege, bring again, carry (about), change, cause to
come about, X circuit, (fetch a) compass (about, round),
drive, environ, X on every side, beset (close, come, compass,
go, stand) round about, inclose, remove, return, set, sit
down, turn (self) (about, aside, away, back).
סָבַב (sa.vav) — to turn: turn.
: turn/bring_around
1) to turn, turn about or around or aside or back or towards, go about or around, surround, encircle, change direction
1a) (Qal)
1a1) to turn, turn about, be brought round, change
1a2) to march or walk around, go partly around, circle about, skirt, make a round, make a circuit, go about to, surround, encompass
1b) (Niphal)
1b1) to turn oneself, close round, turn round
1b2) to be turned over to
1c) (Piel) to turn about, change, transform
1d) (Poel)
1d1) to encompass, surround
1d2) to come about, assemble round
1d3) to march, go about
1d4) to enclose, envelop
1e) (Hiphil)
1e1) to turn, cause to turn, turn back, reverse, bring over, turn into, bring round
1e2) to cause to go around, surround, encompass
1f) (Hophal)
1f1) to be turned
1f2) to be surrounded
סָבַב (sa.vav) — to turn: surround.
: surround/go_round
HVqp3cp/Sp1bs — Verb qal perfect third person common plural · suffixHVqp3cp/Sp1bs
The Hebrew word כֶּ֫לֶב (*keleb*) means 'dog' and can refer to the animal literally or figuratively in contexts of contempt or abasement. It also denotes male cult prostitutes in a euphemistic sense. The term appears in various Old Testament verses, often associated with negative connotations, such as in 1 Samuel 17:43 and 2 Samuel 9:8.
כֶּ֫לֶב n.m. I S 24:15 dog (NH id.; Ph. כלב; Aram. כֶּ֫לְבָּא, Syriac; Ar. Arabic; Eth. Ethiopic As. kalbu DI HWB 328)—abs. כ׳ Ju 7:5 + 16 t., כָּ֑לֶב ψ 59:7, 15; pl. כְּלָבִים 1 K 14:11 + 12 t.; cstr. כַּלְבֵי Jb 30:1; sf. כְּלָבֶיךָ ψ 68:24;—dog:
lit. 1 K 14:11 16:4 21:19, 19, 23, 24 22:38 2 K 9:10, 36 (all of fierce, hungry dogs, devouring dead bodies and licking blood); cf. Je 15:3 and (לְשׁוֹן כְּלָבֶיךָ) ψ 68:24; eating torn flesh, Ex 22:30 (E), כַּלְבֵי צֹאנִי = my sheep-dogs, only Jb 30:1 (in both these with implied inferiority); dog-sacrifice was a heathen rite Read the full entry →
H3611 כֶּ֫לֶב dog
3611 keleb keh'-leb
from an unused root means. to yelp, or else to attack; a dog;
hence (by euphemism) a male prostitute:--dog.
כֶּ֫לֶב (ke.lev) — dog.
1) dog
1a) dog (literal)
1b) contempt or abasement (fig.)
1c) of pagan sacrifice
1d) of male cult prostitute (fig.)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
Were held in great contempt by the Jews, but were worshipped, as well as cats, by the Egyptians. Among the Jews, to compare a person to a dog was the most degrading expression possible, 1Sa 17:43 24:14 2Sa 9:8. The state of dogs among the Jews was the same that now prevails in the East, where, having no owners, they run about the streets in troops, and are fed by charity or caprice, or live on such offal as they can pick up. As they are often on the point of starvation, they devour corpses, and in the night even attack living men, Ps 59:6,14,15 1Ki 14:11. In various places in Scripture the epithet "dogs" is given to certain classes of men, as expressing their insolent…
עֵדָה (edah) refers to a congregation or assembly, typically a group gathered by appointment or acting together. It is derived from a related term and encompasses meanings such as company, multitude, and crowd. The entries consistently emphasize its use in the context of gatherings, without notable disagreement among the lexicons.
עֵדָה 149 n.f. congregation (prop. company assembled together by appointment, or acting concertedly)
base
H5712 עֵדָה congregation (prop. company assembled together by appointment, or acting concertedly
5712 `edah ay-daw'
feminine of 5707 in the original sense of fixture; a stated
assemblage (specifically, a concourse, or generally, a family
or crowd):--assembly, company, congregation, multitude,
people, swarm. Compare 5713.
see HEBREW for 05707
see HEBREW for 05713
עֵדָה (e.dah) — congregation.
congregation, gathering
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
HVhrmpa — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
e-v'-l-doo'-erz mere`im; from ra`-a`; kakopoios, always plural:
Malefactors or offenders of God's law. Used generally of the ungodly, as, "Fret not thyself because of evil-doers." (Ps 37:1). Sometimes also of personal offenders: "He hath delivered the soul of the needy from the hand of evil-doers." (Jer 20:13).
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
HVhp3cp/Sp1bs — Verb hiphil perfect third person common plural · suffixHVhp3cp/Sp1bs
אֲרִי (ariy) and אַרְיֵה (aryeh) both mean 'lion' in Hebrew, referring to the animal itself or images of it. The word is derived from a root associated with violence. The entries do not indicate any significant disagreement among lexicons.
אֲרִי n.m. lion
base
אַרְיֵה n.m. lion
base
H738a אֲרִי lion H738b אַרְיֵה lion
738 'ariy ar-ee'
or (prolonged) earyeh {ar-yay'}; from 717 (in the sense of
violence); a lion:--(young) lion, + pierce (from the margin).
see HEBREW for 0717
אֲרִי (a.ri) — lion.
1) lion
1a) pictures or images of lions
אַרְיֵה (ar.yeh) — lion.
1) lion
1a) pictures or images of lions
Aramaic equivalent: ar.yeh (אַרְיֵה "lion" H0744)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
li'-un:
(1) Occurring most often in the Old Testament is 'aryeh, plural 'ardyoth. Another form, 'ari, plural 'arayim, is found less often.
1. Names:
Compare 'ari'el, "Ariel" (Ezr 8:16; Isa 29:1,2,7); char'el, "upper altar," and 'ari'el, "altar hearth" (Eze 43:15); 'aryeh, "Arieh" (2Ki 15:25); 'ar'eli, "Areli" and "Arelites" (Ge 46:16; Nu 26:17).
"The most powerful, daring and impressive of all carnivorous animals, the most magnificent in aspect and awful in voice." At present lions do not exist in Palestine; but they must in ancient times have been numerous. The lion of Palestine was in all probability the Asiatic variety, described by Aristotle and Pliny as distinguished by its short and curly mane, and by being shorter and rounder in shape, like the sculptured lion found at Arban. It was less daring than the longer named species, but when driven by hunger it not only ventured to attack the flocks in the desert in presence of the shepherd, (1 Samuel 17:34; Isaiah 31:4) but laid waste towns and villages, (2 Kings 17:25,26; Proverbs 22:13; 26:13) and devoured men.…
The well-known and noble king of beasts, frequently spoken of in Scripture. He often exceeds eight feet in length and four feet in height; and his majestic and dauntless aspect, his prodigious strength and agility, and his peculiar roar, make him the terror of the forests. Lions were common in Palestine, (See JORDAN,) and the Hebrews had seven different names for them, to distinguish the different ages, etc. Five of these occur together in Job 4:10,11. See also Na 2:11,12. The psalmist alludes to the stealthy creeping of the lion till he can spring upon his prey, when he says of the crafty wicked man, "He lieth in wait secretly as a lion in his den; .... he croucheth, and humbleth himself, that the poor may fall by his strong ones." The Bible reader will remember the exploits of…
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HNcbdc/Sp1bs — Noun common both dual construct · suffixHNcbdc/Sp1bs
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
HC/Ncfdc/Sp1bs — Conjunction · noun common feminine dual construct · suffixHC/Ncfdc/Sp1bs