Psalms 23:5 — Word Study
WLCתַּעֲרֹ֬ךְ לְפָנַ֨י׀ שֻׁלְחָ֗ן נֶ֥גֶד צֹרְרָ֑י דִּשַּׁ֖נְתָּ בַשֶּׁ֥מֶן רֹ֝אשִׁ֗י כּוֹסִ֥י רְוָיָֽה׃
BSAYou prepareʻârak▸ [set in order, arrange] a tableshulchân [a place of communion] before mepânîym in the presence ofneged [face, before] my enemiestsârar [those who oppose me] You anointdâshên■ [to prosper, satisfy] my headrôʼsh [the topmost part of the body] with oilshemen [olive oil, ointment] my cupkôwç [a vessel of blessing] overflowsrᵉvâyâh [abundance, more than enough]
| Greek | English | Parsing |
|---|---|---|
| תַּעֲרֹ֬ךְ | you arrange | Verb, Qal, imperfect second person masculine singular |
| לְפָנַ֨י׀ | before me | Preposition, noun common masculine plural construct, suffix |
| שֻׁלְחָ֗ן | a table | Noun common, masculine singular absolute |
| נֶ֥גֶד | before | Prep |
| צֹרְרָ֑י | opposers my | Verb qal participle (active) masculine plural common, suffix |
| דִּשַּׁ֖נְתָּ | you have refreshed | Verb, Piel, perfect second person masculine singular |
| בַשֶּׁ֥מֶן | with oil | Preposition, noun common masculine singular absolute |
| רֹ֝אשִׁ֗י | head my | Noun common masculine singular construct, suffix |
| כּוֹסִ֥י | cup my | Noun common feminine singular construct, suffix |
| רְוָיָֽה׃ | [is] saturation | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. |
| KJV | Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. |
| ASV | Thou preparest a table before me in the presence of mine enemies: Thou hast anointed my head with oil; My cup runneth over. |
| YLT | Thou arrangest before me a table, Over-against my adversaries, Thou hast anointed with oil my head, My cup is full! |
| WEB | You prepare a table before me in the presence of my enemies. You anoint my head with oil. My cup runs over. |
| BBE | You make ready a table for me in front of my haters: you put oil on my head; my cup is overflowing. |
Where they part company is in the rendering of רְוָיָֽה — see How Translations Differ.
The sentence structure highlights God's actions and the blessings He provides, with the main clauses emphasizing His care.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָרַךְ
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 23:5
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 — The Lord as Shepherdgenerated
Psalm 23:5 illustrates God's provision and care for David, even in the face of adversaries. This verse is part of a larger psalm where David describes the Lord as his shepherd, who restores his soul and guides him. The imagery of a prepared table signifies God's abundant blessings and protection, reinforcing the theme of divine care throughout the psalm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:26–29 | The poor will eat and be satisfied; those who seek the LORD will praise Him. May your hearts live forever! |
| 2 | Psalm 31:19–20 | How great is Your goodness which You have laid up for those who fear You, which You have bestowed before the sons of men on those who take refuge in You! |
| 3 | Psalm 104:15 | wine that gladdens the heart of man, oil that makes his face to shine, and bread that sustains his heart. |
| 4 | Job 36:16 | Indeed, He drew you from the jaws of distress to a spacious and broad place, to a table full of richness. |
| 5 | Isaiah 25:6 | On this mountain the LORD of Hosts will prepare a banquet for all the peoples, a feast of aged wine, of choice meat, of finely aged wine. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — תַּעֲרֹ֬ךְ, ta.'a.Rokhgenerated
The verb עָרַךְ (arak) is in the imperfect tense, indicating an ongoing action: God is continually arranging or preparing. The word conveys a sense of order and value, suggesting that God sets things in place for David's benefit, especially in challenging situations.
This action of arranging a table symbolizes fellowship and communion, particularly in the presence of enemies. It emphasizes God's provision and care, making it clear that even adversaries cannot disrupt the blessings God provides.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'You prepare a table before me in the presence of my enemies.' This is consistent across translations like the KJV and ASV, which also use 'prepare' and 'table.'
Where they part company is in the rendering of רְוָיָֽה: the BSB uses 'overflows,' while the KJV says 'runneth over,' and the ASV opts for 'runneth over.'
Sentence Structuregenerated
The main verb תַּעֲרֹ֬ךְ (you prepare) governs the sentence, indicating God's action. The structure follows with a prepositional phrase indicating the location of this preparation and another clause describing the anointing and the overflowing cup.
The arrangement of the Hebrew words emphasizes the direct action of God in providing for David, contrasting the presence of enemies with the blessings bestowed upon him.
Septuagint Backgroundgenerated
The Septuagint translates תַּעֲרֹ֬ךְ as ἡτοίμασας (hetoimasas), which means 'you have prepared.' This choice reflects a focus on the completed action of preparation, emphasizing God's active role in providing for David.
This rendering aligns with the overall theme of divine provision, reinforcing the message of God's care amidst adversity.
In plain words — the whole versegenerated
Psalm 23:5 expresses how God provides for David, preparing a table in front of his enemies and anointing his head with oil. This imagery illustrates God's blessings and care, showing that even in difficult times, David experiences abundance and satisfaction.
Frequently Asked Questionsgenerated
It signifies God's provision and care, creating a space for communion and blessing even in the presence of adversaries.
Anointing with oil symbolizes blessing, prosperity, and being set apart for a special purpose.
It expresses abundance and satisfaction, indicating that David has more than enough blessings from God.
It reinforces the theme of God's faithful provision and care for His people, portraying Him as a shepherd who meets all their needs.
Reflection Questionsgenerated
- In what ways have I experienced God's provision in my life, especially during challenging times?
- How can I cultivate a sense of gratitude for the blessings I have, recognizing that they come from God?
- What does it mean for me to have a 'cup that overflows' in my spiritual life?
- How can I share the blessings I receive from God with others, especially those who may be struggling?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing themes of divine provision and the blessings of God amidst trials.
Just as certain rewards are given to the contender in mighty contests, so also in any trial, when that which afflicts is nearby and the powers of the adversaries bring tribulation,Early Church Fathers on Psalms 23 →
This bread that God the Word declares is his body is the word that feeds souls, word proceeding from God the Word and bread from heavenly Bread.Early Church Fathers on Psalms 23 →
Since, then, neither the apostle himself nor an angel from heaven can preach or teach any otherwise than Christ has once taught and His apostles have announced, I wonder very much whence has originated this practice, that,Early Church Fathers on Psalms 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 23:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou preparest a table before me,.... In a providential way granting a sufficiency, and even an affluence of temporal good things; the providence of God lays and spreads a table for his people in the
Read John Gill on Psalms 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. A table before me. The Hebrew for "table" [ shulchaan (H7979)] is one spread with viands.
Read Robert Jamieson on Psalms 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou furnishest me with plenty and variety of provisions and comforts, mine enemies seeing, and envying, and fretting at it, but not being able to hinder it. With oil; or, ointment, as the Syriac and Arabic interpreters render it; with aromatical ointments, which were then used at great feasts, . The sense is, Thy comforts delight my soul: compare . My cup runneth over; thou hast given me a very plentiful portion, signified by the cup given to the guests by the master of the feast.
Read Matthew Poole on Psalms 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 23:5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.Ver. 5. Thou preparest a table before] Here he makes use of another metaphor from a liberal feast maker, or (as some will have it) from a most kind father, making provision for his dearly beloved child: so did God for David, both in regard to temporals and spirituals. God had given him (as he doth all his people) all things richly to enjoy, all things needful for life and godliness, the upper and nether springs, the blessings of the right hand and of the left, bona throni, et bona scabelli, as Austin phraseth it. Now, outward prosperity, when it followeth close…
Read John Trapp on Psalms 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Such a sudden transition from the figure of the flock to that of a banquet is characteristic of Hebrew poetry. Preparest—i.e., spreadest or furnishest, the usual phrase (Proverbs 9:2; Isaiah 21:5). (For the same figure of the hospitable host applied to God, see Job 36:16; Isaiah 25:6; and the well-known parables in the New Testament.) In the presence of mine enemies.—We must imagine the banquet spread on some secure mountain height, in sight of the baffled foe, who look on in harmless spite. My cup runneth over.—Literally, My cup is abundant drink. Cup, in the sense of portion, has already occurred (Psalms 11:6; Psalms 16:5). The LXX. has, “Thine intoxicating cup, how excellent it is;”…
Read Charles John Ellicott on Psalms 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Thou preparest a table before me] Here the second allegory begins. A magnificent banquet is provided by a most liberal and benevolent host; who has not only the bounty to feed me, but power to protect me; and, though surrounded by enemies, I sit down to this table with confidence, knowing that I shall feast in perfect security. This may refer to the favour God gave the poor captive Israelites in the sight of the Chaldeans who had grievously treated them for seventy years; and whose king, Cyrus, had not only permitted them now to return to their own land, but had also furnished them with every thing requisite for their passage, and for repairing the walls of Jerusalem, and…
Read AdamClarke on Psalms 23 →CambridgeThe Cambridge Bible for Schools and Colleges5, 6. The figure is changed. Jehovah is now described as the host who bountifully entertains the Psalmist at his table, and provides him with a lodging in his own house, as Oriental monarchs entertained those to whom they wished to shew special favour. See Genesis 43:16; 2 Samuel 9:7 ff; 2 Samuel 19:33; 1 Kings 4:27.
Read Cambridge on Psalms 23 →Albert Barnes1798–1870Barnes' Notes on the BibleThou preparest a table - The image is now changed, though expressing the general idea which is indicated in the first verse of the psalm, “I shall not want.” The evidence or proof of this in the
Read Albert Barnes on Psalms 23 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows.
You prepare a table before me in the presence of my enemies. You anoint my head with oil. My cup runs over.
You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows.
You prepare a feast before me in plain sight of my enemies. You refresh my head with oil; my cup is completely full.
Tyndale line
Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.
Thou preparest a table before me in the presence of mine enemies: Thou hast anointed my head with oil; My cup runneth over.
Thou preparest a table before me in the presence of mine enemies: thou hast anointed my head with oil; my cup runneth over.
Thou preparest a table before me in the presence of my enemies: thou anointest my head with oil; my cup runneth over.
Thou doest prepare a table before me in the sight of mine aduersaries: thou doest anoynt mine head with oyle, and my cuppe runneth ouer.
Strictly literal
Thou preparest a table before me in the presence of mine enemies; thou hast anointed my head with oil; my cup runneth over.
Thou arrangest before me a table, Over-against my adversaries, Thou hast anointed with oil my head, My cup is full!
You arrange a table before me, || In front of my adversaries, || You have anointed my head with oil, || My cup is full!
Thou preparest before me a table in the presence of my assailants; thou anointest with oil my head: my cup overfloweth.
You prepare a table before me in the presence of my enemies; you have anointed my head with oil; my cup runs over.
From the Latin
He shall receive a blessing from the Lord, and mercy from God his Saviour.
Simplified
You prepare a banquet for me before my enemies. You honor me by anointing my head with olive oil. My cup is so full it overflows!
You make ready a table for me in front of my haters: you put oil on my head; my cup is overflowing.
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, with a complete correspondence of the words. The Dead Sea Scrolls show one word partially restored, but the overall message remains consistent with the Masoretic Text.
תַּעֲרֹ֬ךְ לְפָנַ֨י׀ שֻׁלְחָ֗ן נֶ֥גֶד צֹרְרָ֑י דִּשַּׁ֖נְתָּ בַשֶּׁ֥מֶן רֹ֝אשִׁ֗י כּוֹסִ֥י רְוָיָֽה׃
10 of the 10 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.
[תערך] [לפנ׳י] [שלחן] [נגד] [צררי] דשנת בשמן [ראש׳י] [כוס׳י] [רויה]
1 word on the leather — 1 partly restored, 8 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 23:5
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.
עָרַךְ (arak) means to arrange or set in order, applicable in various contexts such as preparing a table, organizing a battle, or stating a legal case. It can also denote valuing or taxing in the Hiphil form. The word encompasses a wide range of meanings related to order and comparison.
עָרַךְ vb. arrange or set in order
Qal
arrange in order, seven altars
set or lay in order, as wood
in common life, arrange a table
arrange a battle, i.e. draw up in battle order
arrange weapons of army in order for battle
arrange words
state in order, set forth a legal case
compare (as result of arranging in order)
intrans. be comparable
base
עָרַךְ vb. denom. Hiph. value (for taxation), tax
base
H6186a עָרַךְ arrange or set in order .. . arrange in order, seven altars
. set or lay in order, as wood
. in common life, arrange a table
. arrange a battle, i.e. draw up in battle order
. arrange weapons of army in order for battle
. arrange words
. state in order, set forth a legal case
. . compare (as result of arranging in order)
. intrans. be comparable
H6186b עָרַךְ vb. denom. Hiph. value (for taxation), tax
6186 `arak aw-rak'
a primitive root; to set in a row, i.e. arrange, put in order
(in a very wide variety of applications):--put (set) (the
battle, self) in array, compare, direct, equal, esteem,
estimate, expert (in war), furnish, handle, join (battle),
ordain, (lay, put, reckon up, set) (in) order, prepare, tax,
value.
עָרַךְ (a.rakh) — to arrange.
1) to arrange, set or put or lay in order, set in array, prepare, order, ordain, handle, furnish, esteem, equal, direct, compare
1a) (Qal)
1a1) to arrange or set or lay in order, arrange, state in order, set forth (a legal case), set in place
1a2) to compare, be comparable
עָרַךְ (a.rakh) — to value.
(Hiphil) to value, tax
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
N-ms — Noun common · masculine singular absoluteHNcmsa
"Table" is derived from the Latin tabula, meaning primarily "a board," but with a great variety of other significances, of which "writing-tablet" is the most important for the Biblical use of "table." So in English "table" meant at first "any surface" and, in particular, "a surface for writing," and further specialization was needed before "table" became the name of the familiar article of furniture ("object with a horizontal surface"), a meaning not possessed by tabula in Latin. After this specialization "table" in the sense of "a surface for writing" was replaced in later English by the diminutive form "tablet." But "surface for writing" was still a common meaning of "table," and in this sense it represents luach (Ex 24:12, etc.), a word of uncertain origin, plax, "something flat" (
See BREAD, and EATING.
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Prep — PrepHAcmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word צָרַר (tsarar) is built from a primitive root meaning to bind or confine. It covers a range of meanings including to besiege, cause distress, and show hostility. The word can also denote making a rival-wife. Notably, it appears in Leviticus 18:18.
צוּר vb. confine, bind, besiege
base
צָרַר vb. bind, tie up, be restricted, narrow, scant, cramped
trans.
Qal bind or tie up
Pu. tied up (mended by tying)
intrans.
Qal be scant, cramped, in straits
Hiph. make narrow for, press hard upon, cause distress to
base
[צָרַר] vb. denom. Hiph. suffer distress
base
צָרַר vb. shew hostility toward, vex
base
[צָרַר] vb. denom. make a rival-wife;—Qal Lv 18:18
ref
H6887a צוּר confine, bind, besiege H6887b צָרַר bind, tie up, be restricted, narrow, scant, cramped H6887c צָרַר vb. denom. Hiph. suffer distress H6887d צָרַר shew hostility toward, vex H6887e צָרַר vb. denom. make a rival-wife
6887 tsarar tsaw-rar'
a primitive root; to cramp, literally or figuratively,
transitive or intransitive (as follows):--adversary, (be in)
afflict(-ion), beseige, bind (up), (be in, bring) distress,
enemy, narrower, oppress, pangs, shut up, be in a strait
(trouble), vex.
צָרַר (tsa.rar) — to confine.
to confine, besiege
Another spelling of tsur (צוּר "to confine" H6696A)
צָרַר (tsa.rar) — to constrain.
1) to bind, be narrow, be in distress, make narrow, cause distress, besiege, be straitened, be bound
1a) (Qal)
1a1) to bind, tie up, shut up
1a2) to be scant, be cramped, be in straits
1b) (Pual) to be bound, be tied up
1c) (Hiphil)
1c1) to make narrow for, cause distress to, press hard upon
צָרַר (tsa.rar) — to distress.
to suffer distress
צָרַר (tsa.rar) — to vex.
to show hostility toward, vex
צָרַר (tsa.rar) — to rival.
to make a rival-wife
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
דָּשֵׁן (dashen) is a Hebrew verb meaning to be or become fat, often symbolizing prosperity and joy. It can also refer to anointing and the act of removing ashes from burnt offerings. The word encompasses various forms, including causative and passive uses, reflecting both physical and metaphorical senses of abundance.
דָּשֵׁן vb. be fat, grow fat
Qal fig. of Isr.’s prosperity
Pi. causat. make fat i.e. anoint, symbol of festivity and joy; of bodily effect of good news; find a burnt-offering fat = acceptable; elsewhere denom.;—take away, clear away the fat ashes (acc. of altar cleared)
Pu. pass. of causat. Pi. be made fat, of dust saturated
Hothp. of Yahweh’s sword:—it hath fattened itself
base
H1878 דָּשֵׁן be fat, grow fat .fig. of Isr.’s prosperity
. causat. make fat i.e. anoint, symbol of festivity and joy; of bodily effect of good news; find a burnt-offering fat = acceptable; elsewhere denom.;—take away, clear away the fat ashes (acc. of altar cleared)
. pass. of causat. Pi. be made fat, of dust saturated
. of Yahweh’s sword:—it hath fattened itself
1878 dashen daw-shane'
a primitive root; to be fat; transitively, to fatten (or
regard as fat); specifically to anoint; figuratively, to
satisfy; denominatively (from 1880) to remove (fat) ashes (of
sacrifices):--accept, anoint, take away the (receive) ashes
(from), make (wax) fat.
see HEBREW for 01880
דָּשֵׁן (da.shen) — to prosper.
1) to be fat, grow fat, become fat, become prosperous, anoint
1a) (Qal) of prosperity (fig.)
1b) (Piel)
1b1) to make fat, anoint
1b2) to find fat (of offering-acceptable)
1b3) to take away ashes (from altar)
1c) (Pual) to be made fat
1d) (Hothpael) to fatten oneself (of Jehovah's sword)
V-Piel-Perf-2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
כּוֹס (kos) primarily means 'cup,' referring to a container, but it also denotes a type of owl, considered unclean. The word seems to derive from a root meaning to hold together. The entries indicate a figurative use of 'cup' as a lot or potion, but there is no significant disagreement among the lexicons.
כּוֹס n.f. cup
base
כּוֹס n.[m.] a kind of owl
base
H3563a כּוֹס cup H3563b כּוֹס n. [m.] a kind of owl
3563 kowc koce
from an unused root meaning to hold together; a cup (as a
container), often figuratively, a lot (as if a potion); also
some unclean bird, probably an owl (perhaps from the cup-like
cavity of its eye):--cup, (small) owl. Compare 3599.
see HEBREW for 03599
כּוֹס (kos) — cup.
cup
כּוֹס (kos) — owl.
a kind of owl (an unclean bird)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
רְוָיָה (rvayah) refers to saturation or abundance. It is derived from the root word meaning satisfaction, and can imply a sense of wealth or overflowing. The entries consistently highlight its connection to fullness and richness, without any noted disagreements among the lexicons.
רְוָיָה n.f. saturation
base
H7310 רְוָיָה saturation
7310 rvayah rev-aw-yaw'
from 7301; satisfaction:--runneth over, wealthy.
see HEBREW for 07301
רְוָיָה (re.va.yah) — abundance.
saturation
N-fs — Noun common · feminine singular absoluteHNcfsa