Psalms 32:1 — Word Study
WLCאַשְׁרֵ֥י נְֽשׂוּי־ פֶּ֗שַׁע כְּס֣וּי חֲטָאָֽה׃
BSAOf DavidDâvid A Maskilmaskîyl Blessed is heʼesher [happy, truly fortunate] whose transgressionspeshaʻ [rebellion, revolt against God] are forgivennâsâʼ [pardoned, completely wiped away] whose sinschăṭâʼâh [offenses, wrongdoings] are coveredkâçâh [hidden from view, atoned for]
| Greek | English | Parsing |
|---|---|---|
| אַשְׁרֵ֥י | how blessed! | Noun common, masculine plural construct |
| נְֽשׂוּי־ | [is one who] is forgiven of | Verb, Qal, participle (passive) masculine singular common |
| פֶּ֗שַׁע | transgression | Noun common, masculine singular absolute |
| כְּס֣וּי | [is one who] is covered of | Verb, Qal, participle (passive) masculine singular common |
| חֲטָאָֽה׃ | sin | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blessed is he whose transgressions are forgiven, whose sins are covered. |
| KJV | Blessed is he whose transgression is forgiven, whose sin is covered. |
| ASV | Blessed is he whose transgression is forgiven, Whose sin is covered. |
| YLT | By David. — An Instruction. O the happiness of him whose transgression [is] forgiven, Whose sin is covered. |
| WEB | Blessed is he whose disobedience is forgiven, whose sin is covered. |
| BBE | Happy is he who has forgiveness for his wrongdoing, and whose sin is covered. |
There are no notable differences in how the translations render the key terms in this verse.
The sentence consists of a main clause followed by two participial phrases that describe the state of the blessed individual.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָּוִד
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 32:1
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 Blessing of Forgivenessgenerated
Psalm 32:1 emphasizes the joy of those whose transgressions and sins are forgiven and covered. This psalm reflects on the state of being blessed, which comes from God's grace in forgiving wrongdoing. The verses that follow elaborate on the internal peace and relief that come from such forgiveness, contrasting the burden of unconfessed sin.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 42:1 | As the deer pants for streams of water, so my soul longs after You, O God. |
| 2 | Psalm 45:1 | My heart is stirred by a noble theme as I recite my verses to the king; my tongue is the pen of a skillful writer. |
| 3 | Psalm 52:1 | Why do you boast of evil, O mighty man? The loving devotion of God endures all day long. |
| 4 | Psalm 53:1 | The fool says in his heart, “There is no God.” They are corrupt; their ways are vile. There is no one who does good. |
| 5 | Psalm 55:1 | Listen to my prayer, O God, and do not ignore my plea. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — אַשְׁרֵ֥י, 'ash.Reigenerated
The word אַשְׁרֵי ('ash.Rei) is a noun expressing happiness or blessedness, often used as an interjection to convey joy. It appears in a masculine plural form, indicating a collective sense of blessedness. The parsing as a common noun suggests that it is used to describe a state of being rather than a singular individual.
This term is foundational in biblical literature, often marking the beginning of a beatitude. Here, it sets the tone for the blessings that follow, emphasizing the joy found in forgiveness and the removal of guilt.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, all conveying the idea of blessing for the forgiven.
Sentence Structuregenerated
The structure of the verse centers around the main clause, with two participial phrases describing the state of the blessed individual. The finite verb is implied in the context of being blessed, with the phrases detailing the conditions of forgiveness and covering.
The order of the phrases highlights the relationship between the state of being blessed and the actions of forgiveness and covering, emphasizing the holistic nature of God's grace.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word אַשְׁרֵי is rendered as μακάριοι (makarioi), which also means blessed or happy. This choice reflects a continuity in the understanding of blessedness across the Hebrew and Greek texts.
The Greek translation captures the essence of the Hebrew, maintaining the focus on the joy of forgiveness and the blessed state of the individual.
In plain words — the whole versegenerated
Psalm 32:1 tells us that those whose wrongdoings are forgiven and whose sins are covered are truly blessed. This verse highlights the joy that comes from being pardoned by God, emphasizing the relief and happiness that follows the forgiveness of sins.
Frequently Asked Questionsgenerated
Having transgressions forgiven means that one's wrongdoings are pardoned and no longer held against them, allowing for a restored relationship with God.
Sins being covered suggests that they are hidden from view, indicating that God does not count them against the individual, providing peace and security.
This verse encapsulates a recurring theme in the Psalms of seeking forgiveness and the joy that comes from being in right standing with God.
The concept of blessing highlights the joy and fortunate state of those who experience God's forgiveness, serving as an encouragement to seek reconciliation with Him.
Reflection Questionsgenerated
- How can I recognize the areas in my life where I need forgiveness?
- What steps can I take to experience the joy of being forgiven?
- How does understanding my own forgiveness affect how I treat others?
- In what ways can I express gratitude for the blessings of forgiveness in my life?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing the themes of forgiveness and blessedness as they relate to God's grace.
May God at length grant you to see that night when darkness is turned into day, of which it was said “the darkness hides not from you,Early Church Fathers on Psalms 32 →
For some sins Thou dost wash away in the blood of Thy Son, others Thou dost remit unto us, that by good works and confession we may cover our errors.Early Church Fathers on Psalms 32 →
"Blessed are they whose unrighteousness is forgiven, and whose sins are covered" [Psalms 32:1]: and whose sins are buried in oblivion.Early Church Fathers on Psalms 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 32:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBlessed [is he whose] transgression [is] forgiven,.... Or "lifted up" (m); bore and carried away: sin is a transgression of the law; the guilt of it charged upon the conscience of a sinner is a heavy
Read John Gill on Psalms 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBlessed is he whose transgression is forgiven, whose sin is covered. The Title, "Maschil," is explained by the Hebrew cognate verb (Psalms 32:8), "I will thee" ['askiylkaa].
Read Robert Jamieson on Psalms 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 32 Maschil; or, an instructor. This Psalm is most fitly so called, because it was composed for the information of the church, in that most important doctrine, concerning the way to true blessedness. They are blessed whose sins are forgiven, ,2. Confession of sins giveth ease to the conscience, . God’ s promise to them that trust in him, . I did indeed say that they, and they only, were blessed, that did not walk in the counsel of the ungodly, & c., but did delight in and meditate on God’ s law, ,2. And it is true, this is the only way to blessedness. But if inquiry be made into the cause of man’ s blessedness, we must seek that elsewhere. All men having sinned and made themselves…
Read Matthew Poole on Psalms 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 32:1 « [A Psalm] of David, Maschil. » Blessed [is he whose] transgression [is] forgiven, [whose] sin [is] covered.A Psalm of David, Maschil] i.e. Giving instruction, or making prudent; for David here, out of his own experience, turneth teacher, Psalms 32:7, and the lesson that he layeth before his disciples is the doctrine of justification by faith, that ground of true blessedness, Romans 4:6-7. Docet igitur hic Psalmus vere preciosus praecipuum et proprium fidei Christianae caput, saith Beza, This most precious psalm instructeth us in the chief and principal point of Christian religion; and it differeth herein from the first psalm, that there are set forth the effects of…
Read John Trapp on Psalms 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1, 2) Transgression—sin—iniquity.—The same terms used here to express the compass and heinousness of sin are found, though in different order, in Exodus 34:7. For St. Paul’s reading of this passage, see Romans 4:6-7.
Read Charles John Ellicott on Psalms 32 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XXXII True blessedness consists in remission of sin, and purification of the heart, 1, 2. What the psalmist felt in seeking these blessings, 3-5. How they should be sought, 6, 7. The necessity of humility and teachableness, 8, 9. The misery of the wicked, 10. The blessedness of the righteous, 11. NOTES ON PSALM XXXII The title of this Psalm is significant, לדוד משכיל ledavid maskil, A Psalm of David, giving instruction, an instructive Psalm; so called by way of eminence, because it is calculated to give the highest instruction relative to the guilt of sin, and the blessedness of pardon and holiness or justification and sanctification. It is supposed to have been composed after David's…
Read AdamClarke on Psalms 32 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. The blessedness of forgiveness. See Romans 4:6 ff. for St Paul’s use of these verses. Blessed] Or, Happy. Cp. Psalms 1:1. The first beatitude of the Psalter is pronounced on an upright life; but since “there is no man that sinneth not” (1 Kings 8:46), there is another beatitude reserved for true penitence. transgression—sin—iniquity] The words thus rendered describe sin in different aspects (1) as rebellion, or breaking away from God: (2) as wandering from the way, or missing the mark: (3) as depravity, or moral distortion. Cp. Psalms 32:5; Psalms 51:1-3; Exodus 34:7. Forgiveness is also triply described (1) as the taking away of a burden; cp. John 1:29, and the expression ‘to bear…
Read Cambridge on Psalms 32 →Albert Barnes1798–1870Barnes' Notes on the BibleBlessed is he ... - On the meaning of the word “blessed,” see the notes at Psalms 1:1. See the passage explained in the notes at Romans 4:7-8.
Read Albert Barnes on Psalms 32 →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
Blessed is he whose transgressions are forgiven, whose sins are covered.
Blessed is he whose disobedience is forgiven, whose sin is covered.
Of David. A Maskil. Blessed is he whose transgressions are forgiven, whose sins are covered.
How blessed is the one whose rebellious acts are forgiven, whose sin is pardoned!
Tyndale line
Blessed is he whose transgression is forgiven, whose sin is covered.
Blessed is he whose transgression is forgiven, Whose sin is covered.
Blessed is he whose transgression is forgiven, whose sin is covered.
A Psalm of David, Maschil. Blessed is he whose transgression is forgiven, whose sin is covered.
A Psalme of David to give instruction. Blessed is he whose wickednes is forgiuen, and whose sinne is couered.
Strictly literal
Blessed is he [whose] transgression is forgiven, [whose] sin is covered!
By David. — An Instruction. O the happiness of him whose transgression [is] forgiven, Whose sin is covered.
AN INSTRUCTION OF DAVID. O the blessedness of him whose transgression [is] forgiven, || Whose sin is covered.
“Of David: a Maskil.” Happy is he whose transgression is forgiven, whose sin is covered.
Blessed is the person whose transgression is forgiven, whose sin is covered.
From the Latin
A psalm for David. Rejoice in the Lord, O ye just: praise becometh the upright.
Simplified
How happy are those whose wrongs are forgiven, whose sins are covered.
Happy is he who has forgiveness for his wrongdoing, and whose sin is covered.
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 on the wording of this verse, with all five Hebrew words matched in the Greek translation. This indicates a consistent understanding of the text across these traditions.
אַשְׁרֵ֥י נְֽשׂוּי־ פֶּ֗שַׁע כְּס֣וּי חֲטָאָֽה׃
5 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 32:1
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.
אֶ֫שֶׁר (esher) refers to happiness or blessedness, often used as an interjection to express joy. It is derived from a related root and appears primarily in a masculine plural form. The entries consistently highlight its meaning related to happiness and blessing.
[אֶ֫שֶׁר, or אָשָׁר] n.[m.] happiness, blessedness
base
H835 [אֶ֫שֶׁר, or אָשָׁר] happiness, blessedness
835 'esher eh'-sher
from 833; happiness; only in masculine plural construction as
interjection, how happy!:--blessed, happy.
see HEBREW for 0833
אֶ֫שֶׁר (e.sher) — blessed.
1) happiness, blessedness
1a) often used as interjection
1b) blessed are
N-mp — Noun common · masculine plural constructHNcmpc
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singular commonHVqsmsc
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…
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
N-ms — Noun common · masculine singular absoluteHNcmsa
trans-gresh'-un: From "transgress," to pass over or beyond; to overpass, as any rule prescribed as the limit of duty; to break or violate, as a law, civil or moral; the act of transgressing; the violation of a law or known principle of rectitude; breach of command; offense; crime; sin. In the Old Testament pesha`, occurs 80 times, rendered in all versions by "transgression." Its meaning is "rebellion"; see REBELLION. The word "rebellion" differs from this word in that it may be in the heart, though no opportunity should be granted for its manifestation: "An evil man seeketh only rebellion" (Pr 17:11). Here the wise man contemplates an evil heart, looking for an excuse or opportunity to rebel.
The New Testament uses parabasis, "trespass": "The law .... was added because of transgressions" (
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singular commonHVqsmsc
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…
חֲטָאָה (chata'ah) refers to sin or a sin-offering, indicating both the act of wrongdoing and the sacrificial response to it. The word is feminine and derives from חָטָא (chata), which relates to offenses. It is noted in various contexts, including its Aramaic equivalent, but the entries do not provide specific verse references.
חַטָאָה n.f. sin, sin-offering(?)
sin
sin-offering
base
H2401 חֲטָאָה sin, sin-offering (?)
2401 chata'ah khat-aw-aw'
feminine of 2399; an offence, or a sacrifice for it:--sin
(offering).
see HEBREW for 02399
חֲטָאָה (cha.ta.ah) — sin.
1) sin, sin offering
1a) sin
1b) sin offering
Aramaic equivalent: chat.ta.ah (חַטָּאָה "sin offering" H2402)
N-fs — Noun common · feminine singular absoluteHNcfsa
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
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