Psalms 22:9 — Word Study
WLCכִּֽי־ אַתָּ֣ה גֹחִ֣י מִבָּ֑טֶן מַ֝בְטִיחִ֗י עַל־ שְׁדֵ֥י אִמִּֽי׃
BSAYetkîy
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| אַתָּ֣ה | you | Pronoun |
| גֹחִ֣י | [were] drawing forth me | Verb qal participle (active) masculine singular common, suffix |
| מִבָּ֑טֶן | from [the] belly | Preposition, noun common feminine singular absolute |
| מַ֝בְטִיחִ֗י | [were] making trust me | Verb hiphil participle (active) masculine singular common, suffix |
| עַל־ | on | Preposition |
| שְׁדֵ֥י | [the] breasts of | Noun common, masculine dual construct |
| אִמִּֽי׃ | mother 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 | Yet You brought me forth from the womb; You made me secure at my mother’s breast. |
| KJV | But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts. |
| ASV | But thou art he that took me out of the womb; Thou didst make me trust when I was upon my mother’s breasts. |
| YLT | For thou [art] He bringing me forth from the womb, Causing me to trust, On the breasts of my mother. |
| WEB | But you brought me out of the womb. You made me trust while at my mother’s breasts. |
| BBE | But it was you who took care of me from the day of my birth: you gave me faith even from my mother's breasts. |
The translations agree on the key phrases in this verse, indicating a unified understanding.
The verse consists of two main clauses, each expressing a significant aspect of the psalmist's relationship with God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֶל
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 22:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Psalm of Lamentgenerated
Psalms 22:9 expresses the psalmist's deep reliance on God, recognizing Him as the one who brought him into life and provided safety from the very beginning. This verse is part of a larger lament where the psalmist is surrounded by trouble but recalls God's past faithfulness, as seen in verses 8-11, where he contrasts his current distress with God's historical care.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 71:6 | I have leaned on You since birth; You pulled me from my mother’s womb. My praise is always for You. |
| 2 | Psalm 139:15–16 | My frame was not hidden from You when I was made in secret, when I was woven together in the depths of the earth. |
| 3 | Isaiah 49:1–2 | Listen to Me, O islands; pay attention, O distant peoples: The LORD called Me from the womb; from the body of My mother He named Me. |
| 4 | Psalm 71:17 | O God, You have taught me from my youth, and to this day I proclaim Your marvelous deeds. |
| 5 | Isaiah 7:14–15 | Therefore the Lord Himself will give you a sign: Behold, the virgin will be with child and will give birth to a son, and will call Him Immanuel. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — גֹחִי, go.Chigenerated
The word גֹחִי (go.Chi) is a verb in the qal participle form, meaning 'to burst forth' or 'come out.' It describes the act of being drawn out from the womb, emphasizing the moment of birth. This word is often associated with the imagery of life emerging and can imply a powerful and significant beginning.
In this verse, it highlights the psalmist's recognition of God as the one who actively brings him forth into life, underscoring the divine involvement in his existence from the very start.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Yet You brought me forth from the womb; You made me secure at my mother’s breast.' This wording is consistent across the KJV, ASV, YLT, WEB, and BBE translations.
Sentence Structuregenerated
The main verb in this verse is גֹחִי (go.Chi), 'You brought forth,' which governs the structure. It is followed by a prepositional phrase indicating the source of this action, 'from the womb,' and another clause that describes the result of this action, 'You made me secure at my mother’s breast.'
The structure emphasizes the relationship between being brought forth and the subsequent security provided by God, illustrating a cause-and-effect dynamic in the psalmist's life.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb גֹחִי is translated with the Greek word ῥυσάσθω (rhysasthō), which also carries the meaning of being drawn out or delivered. This choice reflects a similar understanding of divine intervention in the act of birth.
This translation choice indicates a continuity of meaning between the Hebrew and Greek texts, emphasizing God's role in the psalmist's life from the very beginning.
In plain words — the whole versegenerated
Psalms 22:9 speaks of God's role in the psalmist's birth and safety. The psalmist acknowledges that God brought him forth from the womb and made him secure at his mother's breast, emphasizing trust in God's provision from the very beginning of life.
Frequently Asked Questionsgenerated
It signifies that God is the source of life and has a hand in the psalmist's very existence from birth.
The psalmist acknowledges God's past faithfulness in providing security, indicating a deep reliance on God amidst current troubles.
It symbolizes the nurturing and protective care that God provides, akin to a mother's care for her child.
This verse highlights the contrast between the psalmist's current distress and the trust in God's past provision, reinforcing the theme of reliance on God in times of trouble.
Reflection Questionsgenerated
- In what ways have I experienced God's provision and security in my own life?
- How can I cultivate a deeper trust in God during difficult times?
- What does it mean to rely on God as my source of life and security?
- How can I reflect God's nurturing care in my relationships with others?
The early church on this verse — how the Fathers read it
The early church fathers often referenced this psalm to discuss God's providence and care, as seen in Augustine's exposition, where he highlights God's role in drawing the psalmist from the womb.
"Since You are He who drew Me out of the womb" [Psalms 22:9]. Since You are He who drew Me, not only out of that Virgin womb (for this is the law of all men's birth,Early Church Fathers on Psalms 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 22:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut thou [art] he that took me out of the womb,.... The Papists affirm, that there was something miraculous in the manner of Christ's coming into the world, as well as in his conception; that his
Read John Gill on Psalms 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts. Thou art he that took me.
Read Robert Jamieson on Psalms 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is noted as an effect of God’ s wonderful and gracious providence. And although this be a mercy which God grants to all mankind, yet it may well be alleged here, partly in way of gratitude for this great, though common, mercy; nething being more reasonable and usual than for David and other holy men to praise God for such blessings; and partly as an argument to encourage himself to expect and to prevail with God, to grant him the deliverance which now he desires, because he had formerly delivered him; this being a very common argument: see . But this is applicable to Christ in a singular manner, not as a late learned writer takes it, that God separated him from the womb, but that God…
Read Matthew Poole on Psalms 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 22:9 But thou [art] he that took me out of the womb: thou didst make me hope [when I was] upon my mother’ s breasts.Ver. 9. But thou art he that took me out of the womb] When, but for thine almighty midwifery, I might have been strangled; or, as an untimely birth, never seen the sun. It is no less than a miracle that the child is kept alive in the womb, and perisheth not in the midst of those excrements, and that, in coming forth, it dieth not, &c. The very opening and shutting again of the body when the child is to be born is a thing so incomprehensible that some naturalists acknowledge the immediate hand and power of God in it. But because it is a common mercy little notice is…
Read John Trapp on Psalms 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) But.—Better, For. Faith that turns to God in spite of derision is the best answer to derision. Thou didst make me hope.—Better, thou didst make me repose on my mother’s breast.
Read Charles John Ellicott on Psalms 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. But thou art he that took me out of the womb] Thou hast made me; and hast guided and defended me from my earliest infancy.
Read AdamClarke on Psalms 22 →CambridgeThe Cambridge Bible for Schools and Colleges9. But thou art he] Rather, Yea, thou art he. The mocking words of his enemies are true, and he turns them into a plea. All his past life has proved Jehovah’s love. Cp. Psalms 71:5-6. thou didst make me hope] Rather, that didst make me trust, (cp. Psalms 22:4-5). The marg., keptest me in safety, lit. didst make me lie securely upon my mother’s breasts, is a less probable rendering. The P.B.V. my hope follows LXX, Vulg., Jer., which represent a slightly different reading.
Read Cambridge on Psalms 22 →Albert Barnes1798–1870Barnes' Notes on the BibleBut thou art he that took me out of the womb - I owe my life to thee. This is urged by the sufferer as a reason why God should now interpose and protect him.
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
Yet You brought me forth from the womb; You made me secure at my mother’s breast.
But you brought me out of the womb. You made me trust while at my mother’s breasts.
Yet You brought me forth from the womb; You made me secure at my mother’s breast.
Yes, you are the one who brought me out from the womb and made me feel secure on my mother’s breasts.
Tyndale line
But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts.
But thou art he that took me out of the womb; Thou didst make me trust when I was upon my mother’s breasts.
But thou art he that took me out the womb: thou didst make me trust when I was upon my mother’s breasts.
But thou art he that brought me forth into life: thou didst make me hope when I was upon my mother's breasts.
But thou didest draw me out of ye wombe: thou gauest me hope, euen at my mothers breasts.
Strictly literal
But thou art he that took me out of the womb; thou didst make me trust, upon my mother's breasts.
For thou [art] He bringing me forth from the womb, Causing me to trust, On the breasts of my mother.
For You [are] He bringing Me forth from the womb, || Causing Me to trust, || On the breasts of My mother.
(22:10) Yea, thou art he that took me from the womb: thou hast been my trust when I hung on my mother's breasts.
For you brought me from the womb; you made me trust you when I was on my mother's breasts.
Simplified
However, you brought me safely through birth, and led me to trust in you at my mother's breasts.
But it was you who took care of me from the day of my birth: you gave me faith even from my mother's breasts.
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 reads כִּֽי־ אַתָּ֣ה גֹחִ֣י מִבָּ֑טֶן מַ֝בְטִיחִ֗י עַל־ שְׁדֵ֥י אִמִּֽי׃, which is closely matched by the Septuagint's translation. The Dead Sea Scrolls contain partial restoration, but the key phrases regarding being drawn forth and security align with the Masoretic Text.
כִּֽי־ אַתָּ֣ה גֹחִ֣י מִבָּ֑טֶן מַ֝בְטִיחִ֗י עַל־ שְׁדֵ֥י אִמִּֽי׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
גל אל יהוה יפלט׳הו יציל׳הו [כי] [חפץ] [ב׳ו]
3 words on the leather — 2 partly restored, 3 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 22:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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)
Conj — 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…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
גִּיחַ (giyach) means to burst forth or come out, often in the context of drawing forth or bringing forth, particularly from the womb. It can also imply breaking forth or issuing forth, as seen in various forms of labor or travail. The entries do not indicate any significant disagreement among lexicons.
[גִּיחַ, גּוּחַ] vb. burst forth
intrans. burst forth
trans.
draw forth from womb
thrust forth, bring forth, fig. of travail
base
H1518 [גִּיחַ, גּוּחַ] burst forth . intrans. burst forth
. trans. . draw forth from womb
. thrust forth, bring forth, fig. of travail
1518 giyach ghee'-akh
or (shortened) goach {go'-akh}; a primitive root; to gush
forth (as water), generally to issue:--break forth, labor to
bring forth, come forth, draw up, take out.
גִּיחַ (gi.ach) — to burst/come out.
1) to burst forth
1a) (Qal)
1a1) to burst forth
1a2) to draw forth
1a3) to bring forth
1b) (Hiphil) to break forth
Aramaic equivalent: gi.ach (גִּיחַ "to strive" H1519)
HVqrmsc/Sp1bs — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp1bs
The Hebrew word בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
bel'-i: gachon = "the external abdomen" (Ge 3:14; Le 11:42). qobhah = "the abdominal cavity" (Nu 25:8 the American Standard Revised Version "body"). beTen = "the internal abdomen," "the womb" (1Ki 7:20; Job 15:2,35 the King James Version; Job 20:15,23; 40:16; Ps 17,14; Pr 13:25; 18:20; Jer 1:5; Eze 3:3); also figuratively "the internal regions," "the body of anything" (
Belly
The seat of the carnal affections (Titus 1:12; Phil. 3:19; Rom. 16:18). The word is used symbolically for the heart (Prov. 18:8; 20:27; 22:18, marg.). The “belly of hell” signifies the grave or underworld (Jonah 2:2).
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
HVhrmsc/Sp1bs — Verb hiphil participle (active) masculine singular common · suffixHVhrmsc/Sp1bs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
שַׁד (shad) refers to the female breast, applicable to both humans and animals. The term can also be associated with the variant שֹׁד (shod), which carries the same meaning. The entries indicate that the word is likely derived from another root, but they do not provide further detail on its usage in specific verses.
[שַׁד] n.m. female breast
base
שֹׁד n.m. id. [v.bh.ab]
base
H7699a שַׁד female breast H7699b שֹׁד id. [7699a]
7699 shad shad
or shod {shode}; probably from 7736 (in its original sense)
contracted; the breast of a woman or animal (as
bulging):--breast, pap, teat.
see HEBREW for 07736
שַׁד (shad) — breast.
1) breast, bosom, (female) breast
1a) breast (of woman)
1b) breast (of animal)
1c) breast (of both human and animal)
Also means: shod (שֹׁד "breast" H7699B)
שֹׁד (shod) — breast.
1) breast, bosom, (female) breast
1a) breast (of woman)
1b) breast (of animal)
1c) breast (of both human and animal)
HNcmdc — Noun common · masculine dual constructHNcmdc
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 אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs