Psalms 31:8 — Word Study
WLCוְלֹ֣א הִ֭סְגַּרְתַּנִי בְּיַד־ אוֹיֵ֑ב הֶֽעֱמַ֖דְתָּ בַמֶּרְחָ֣ב רַגְלָֽי׃
BSAto rejoicegîyl to rejoicesâmach kindnesschêçêd whichʼăsher Providerrâʼâh Obj.ʼêth afflictionʻŏnîy to knowyâdaʻ dearthtsârâh soulnephesh
| Greek | English | Parsing |
|---|---|---|
| וְלֹ֣א | and not | Conjunction, particle |
| הִ֭סְגַּרְתַּנִי | you delivered up me | Verb hiphil perfect second person masculine singular, suffix |
| בְּיַד־ | in [the] hand of | Preposition, noun common both singular construct |
| אוֹיֵ֑ב | an enemy | Verb, Qal, participle (active) masculine singular |
| הֶֽעֱמַ֖דְתָּ | you made stand | Verb, Hiphil, perfect second person masculine singular |
| בַמֶּרְחָ֣ב | in roomy place | Preposition, noun common masculine singular absolute |
| רַגְלָֽי׃ | feet my | Noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have not delivered me to the enemy; You have set my feet in the open. |
| KJV | And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room. |
| ASV | And thou hast not shut me up into the hand of the enemy; Thou hast set my feet in a large place. |
| YLT | And Thou hast not shut me up, Into the hand of an enemy, Thou hast caused my feet to stand in a broad place. |
| WEB | You have not shut me up into the hand of the enemy. You have set my feet in a large place. |
| BBE | And you have not given me into the hand of my hater; you have put my feet in a wide place. |
Where they part company is in the rendering of הֶֽעֱמַ֖דְתָּ — see How Translations Differ.
The verse contains two main clauses, each expressing a distinct action of God, with additional phrases providing context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲשֶׁר
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 31:8
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 Trust and Deliverancegenerated
Psalm 31:8 reflects a moment of distress where the psalmist acknowledges God's protective hand. The verses surrounding this one express feelings of affliction and the psalmist's trust in God's mercy, showing a contrast between danger and divine safety. This psalm is part of a larger tradition of lament where the faithful cry out to God in times of trouble, seeking reassurance and deliverance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 88:8 | You have removed my friends from me; You have made me repulsive to them; I am confined and cannot escape. |
| 2 | Deuteronomy 32:30 | How could one man pursue a thousand, or two put ten thousand to flight, unless their Rock had sold them, unless the LORD had given them up? |
| 3 | 1 Samuel 17:46 | This day the LORD will deliver you into my hand. This day I will strike you down, cut off your head, and give the carcasses of the Philistines to the birds of the air and the creatures of the earth. Then the whole world will know that there is a God in Israel. |
| 4 | 1 Samuel 24:18 | And you have shown this day how well you have dealt with me; for when the LORD delivered me into your hand, you did not kill me. |
| 5 | 1 Samuel 26:8 | Abishai said to David, “Today God has delivered your enemy into your hand. Now, therefore, please let me thrust the spear through him into the ground with one stroke. I will not need to strike him twice!” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הִ֭סְגַּרְתַּנִי, His.gar.ta.nigenerated
The verb סָגַר (sagar) means 'to shut' or 'to close.' In this context, it indicates the act of being delivered up or surrendered, which can carry the implication of being confined or restricted. The parsing as Hiphil perfect second person masculine singular shows that this action is directed toward the psalmist, emphasizing God's active role in his deliverance.
The use of this verb suggests a profound sense of being rescued from confinement or danger, highlighting the psalmist's gratitude for not being handed over to his enemies.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb הִ֭סְגַּרְתַּנִי, you delivered up me, governs the main clause, with a prepositional phrase indicating the agent of the action and a second verb הֶֽעֱמַ֖דְתָּ, you made stand, indicating what God has done for the psalmist. The structure emphasizes God's protective actions against the backdrop of the psalmist's distress.
The prepositional phrase בְּיַד־אוֹיֵ֑ב indicates the danger posed by the enemy, while the noun phrase בַמֶּרְחָ֣ב highlights the spaciousness and freedom given to the psalmist, contrasting the confinement implied by the enemy.
Septuagint Backgroundgenerated
The Septuagint translates הִ֭סְגַּרְתַּנִי with a term that implies joy, suggesting a broader interpretation of deliverance that includes emotional and spiritual dimensions. This choice indicates an understanding of deliverance that encompasses not just physical safety but also emotional well-being.
The translation of בַמֶּרְחָ֣ב in the Septuagint aligns with the idea of a spacious or open area, reinforcing the theme of liberation and divine favor.
In plain words — the whole versegenerated
Psalm 31:8 shows the psalmist expressing gratitude for God's protection. He acknowledges that God has not allowed him to fall into the hands of his enemies and instead has placed him in a safe, open space. This reflects a deep trust in God's care during times of trouble.
Frequently Asked Questionsgenerated
It signifies God's protection over the psalmist, preventing him from falling into the hands of those who wish him harm.
Being placed in a broad or roomy space symbolizes freedom and safety, contrasting the confinement suggested by enemies.
This verse illustrates a deep trust and reliance on God for deliverance and safety, highlighting the psalmist's faith in God's protective nature.
The psalm teaches that one can find comfort and safety in God, even in the face of opposition and danger.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my life?
- How can I seek refuge in God when facing challenges or adversaries?
- What does it mean for me to be placed in a broad space by God?
- How can I express gratitude for the ways God has delivered me?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this psalm to discuss themes of divine protection and deliverance, as seen in their writings.
The reasons of temptation, when they are realized, provide a broad plane for the soul.Early Church Fathers on Psalms 31 →
"And hast not shut me up into the hands of the enemy" [Psalms 31:8].Early Church Fathers on Psalms 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 31:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd hast not shut me up into the hand of the enemy,.... When in Keilah, in the wilderness of Ziph, and Maon, and encompassed about by Saul and his army, 1 Samuel 23:7; nor does the Lord suffer his
Read John Gill on Psalms 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd hast not shut me up into the hand of the enemy: thou hast set my feet in a large room. And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room.
Read Robert Jamieson on Psalms 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHast not shut me up into the hand of the enemy; whereof I was in great and imminent danger, if thou hadst not delivered me. See . Thou hast made way for me to escape, when I was encompassed by them, and set me at liberty.
Read Matthew Poole on Psalms 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 31:8 And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room.Ver. 8. Thou hast not shut me up, &c.] i.e. Not given me into their power. See Psalms 27:12. Thou hast set my feet in a large room] So that I can freely and fearlessly go in and out. See Psalms 25:15.
Read John Trapp on Psalms 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Shut me up into the hand.—This is the exact phrase used by David (1 Samuel 23:11-12) in consulting the Divine oracle by the ephod. But this does not prove the authorship, for it was evidently a common phrase. (See 1 Samuel 24:18; 1 Samuel 26:8; 2 Kings 17:4.) Large room.—Comp. Psalms 4:1; Psalms 18:19.
Read Charles John Ellicott on Psalms 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Thou hast set my foot in a large room.] Many hair-breadth escapes David had for his life; at that time especially when, playing before Saul, the furious king took a spear and endeavoured to pierce him through the body, but he escaped and got to the deserts. Here God, who had saved his life, set his feet in a large room. The seventh and eighth verses speak of what God had done previously for him.
Read AdamClarke on Psalms 31 →CambridgeThe Cambridge Bible for Schools and Colleges8. hast not shut me up into the hand of the enemy] Hast not surrendered me into his power. Cp. Deuteronomy 32:30; 1 Samuel 23:11-12 (A.V. deliver up). thou hast set &c.] Lit. thou hast made my feet to stand in a large (or, wide) place; enabled me to move and act with freedom. Cp. Psalms 4:1; Psalms 18:19; Psalms 26:12. Room in A.V. = space, place.
Read Cambridge on Psalms 31 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd hast not shut me up into the hand of the enemy - Hast not delivered me into his hand, or into his power. See the margin 1 Samuel 17:46; 1 Samuel 24:18; 1 Samuel 26:8. Thou hast set my feet in a large room - In a large place.
Read Albert Barnes on Psalms 31 →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 have not delivered me to the enemy; You have set my feet in the open.
You have not shut me up into the hand of the enemy. You have set my feet in a large place.
You have not delivered me to the enemy; You have set my feet in the open.
You do not deliver me over to the power of the enemy; you enable me to stand in a wide open place.
Tyndale line
And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room.
And thou hast not shut me up into the hand of the enemy; Thou hast set my feet in a large place.
And thou hast not shut me up into the hand of the enemy; thou hast set my feet in a large place.
And hast not shut me up into the hand of the enemy: thou hast set my foot in a large room.
And thou hast not shut me vp in the hand of the enemie, but hast set my feete at large.
Strictly literal
And hast not shut me up into the hand of the enemy: thou hast set my feet in a large place.
And Thou hast not shut me up, Into the hand of an enemy, Thou hast caused my feet to stand in a broad place.
And You have not shut me up, || Into the hand of an enemy, || You have caused my feet to stand in a broad place.
(31:9) And thou hast not surrendered me into the hand of the enemy: thou hast caused my feet to stand on an ample space.
You have not given me into the hand of my enemy. You have set my feet in a wide open place.
From the Latin
I will give thee understanding, and I will instruct thee in this way, in which thou shalt go: I will fix my eyes upon thee.
Simplified
You haven't handed me over to my enemies; you have set me free.
And you have not given me into the hand of my hater; you have put my feet in a wide place.
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 וְלֹ֣א הִ֭סְגַּרְתַּנִי בְּיַד־אוֹיֵ֑ב הֶֽעֱמַ֖דְתָּ בַמֶּרְחָ֣ב רַגְלָֽי׃, which is largely consistent with the Septuagint's rendering. The Dead Sea Scrolls show some restoration, indicating a similar understanding of the text, although with some differences in wording.
וְלֹ֣א הִ֭סְגַּרְתַּנִי בְּיַד־ אוֹיֵ֑ב הֶֽעֱמַ֖דְתָּ בַמֶּרְחָ֣ב רַגְלָֽי׃
6 of the 7 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.
אגילה [ואשמחה] [בחסד׳ך] אשר ראית את עני׳י [ידעת] [בצרות] [נפש׳י]
4 words on the leather — 1 partly restored, 5 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 31:8
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.
סָגַר vb. shut, close
Qal
shut door
close in upon
close up breach
Pt. pass., closed up = closely joined with tight seal
elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
Niph.
subj. pers. be shut up
be shut, closed, of city gates
Pi. deliver up to (leave no other opening for one, shut one up to)
Pu.
of cities
of prisoners
of doors
Hiph.
deliver up to
shut up
base
H5462 סָגַר shut, close .. shut door
. . close in upon
. close up breach
. Pt. pass., closed up = closely joined with tight seal
. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
. . subj. pers. be shut up
. be shut, closed, of city gates
. deliver up to (leave no other opening for one, shut one up to)
. . of cities
. of prisoners
. of doors
. . deliver up to
. shut up
5462 cagar saw-gar'
a primitive root; to shut up; figuratively, to
surrender:--close up, deliver (up), give over (up), inclose,
X pure, repair, shut (in, self, out, up, up together), stop, X
straitly.
סָגַר (sa.gar) — to shut.
1) to shut, close
1a) (Qal)
1a1) to shut
1a2) to close, close up
1a3) closed up, closely joined, shut up
1b) (Niphal)
1b1) to be shut up
1b2) to be shut or closed
1c) (Piel) to shut up, deliver up
1d) (Pual) to be shut up
1e) (Hiphil)
1e1) to deliver up
1e2) to shut up, imprison
2) pure gold
Aramaic equivalent: se.gar (סְגַר "to shut" H5463)
HVhp2ms/Sp1bs — Verb hiphil perfect second person masculine singular · suffixHVhp2ms/Sp1bs
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.)
HR/Ncbsc — Preposition · noun common both singular constructHR/Ncbsc
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…
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
en'-e-mi ('oyebh, tsar, tsar; echthros):
"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Nu 10:9; Job 16:9; Ps 27:2,12, the Revised Version (British and American) "adversary," etc.); also tsarar (Es 3:10; Ps 8:2; 10:5 the King James Version, etc.). Other words are `ar, "one awake" (
→ General scriptures concerning Ex 23:5; Job 31:29,30; Ps 35:1-28; Pr 24:17,18; 25:21,22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
HVhp2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
מֶרְחָב (merchab) refers to a broad or roomy place, indicating an open space that can be understood both literally and figuratively as an area of liberty or expansiveness. The word is derived from a root meaning 'enlargement' and is associated with concepts of breadth and wide expanses.
מֶרְחָב n.[m.] broad, roomy, place
base
H4800 מֶרְחָב broad, roomy, place
4800 merchab mer-khawb'
from 7337; enlargement, either literally (an open space,
usually in a good sense), or figuratively
(liberty):--breadth, large place (room).
see HEBREW for 07337
מֶרְחָב (mer.chav) — broad.
broad or roomy place, wide, expanses
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
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)
HNcfdc/Sp1bs — Noun common feminine dual construct · suffixHNcfdc/Sp1bs