Psalms 35:15 — Word Study
WLCוּבְצַלְעִי֮ שָׂמְח֪וּ וְֽנֶאֱ֫סָ֥פוּ נֶאֶסְפ֬וּ עָלַ֣י נֵ֭כִים וְלֹ֣א יָדַ֑עְתִּי קָֽרְע֥וּ וְלֹא־ דָֽמּוּ׃
BSABut when I stumbledtselaʻ [experienced adversity] they assembledʼâçaph■ [gathered together, came together] in gleesâmach■ [rejoiced, were happy] they gathered togetherʼâçaph■ [assembled, collected] against meʻal Assailantsnêkeh△ [attackers, smitten ones] I did notlôʼ knowyâdaʻ■ [was unaware of, had no knowledge of] slandered meqâraʻ■ [tear, reviled] withoutlôʼ ceasingdâmam■ [constantly, never stopping]
| Greek | English | Parsing |
|---|---|---|
| וּבְצַלְעִי֮ | and at stumbling my | Conjunction, preposition, noun common masculine singular construct |
| שָׂמְח֪וּ | they rejoiced | Verb, Qal, perfect third person common plural |
| וְֽנֶאֱ֫סָ֥פוּ | and they gathered | Conjunction, verb niphal perfect third person common plural |
| נֶאֶסְפ֬וּ | they gathered | Verb, Niphal, perfect third person common plural |
| עָלַ֣י | on me | Preposition, suffix |
| נֵ֭כִים | smitten [people] | Noun common, masculine plural absolute |
| וְלֹ֣א | and not | Conjunction, particle |
| יָדַ֑עְתִּי | I knew | Verb, Qal, perfect first person common singular |
| קָֽרְע֥וּ | they tore | Verb, Qal, perfect third person common plural |
| וְלֹא־ | and not | Conjunction, particle |
| דָֽמּוּ׃ | they were still | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But when I stumbled, they assembled in glee; they gathered together against me. Assailants I did not know slandered me without ceasing. |
| KJV | But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not: |
| ASV | But in mine adversity they rejoiced, and gathered themselves together: The abjects gathered themselves together against me, and I knew it not; They did tear me, and ceased not: |
| YLT | And — in my halting they have rejoiced, And have been gathered together, Gathered against me were the smiters, And I have not known, They have rent, and they have not ceased; |
| WEB | But in my adversity, they rejoiced, and gathered themselves together. The attackers gathered themselves together against me, and I didn’t know it. They tore at me, and didn’t cease. |
| BBE | But they took pleasure in my trouble, and came together, yes, low persons came together against me without my knowledge; they never came to an end of wounding me. |
Where they part company is וְֽנֶאֱ֫סָ֥פוּ — see How Translations Differ.
The sentence is structured around the main action of stumbling, with subsequent clauses detailing the reactions of the adversaries.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנֵכֶה
verbשָׂמַח
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 35:15
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 Lament of the Righteousgenerated
Psalm 35:15 reveals the psalmist's distress as he recounts how his enemies rejoiced at his misfortune. This verse is part of a larger lament where the psalmist expresses his sorrow over betrayal and the joy of those who seek to harm him. The surrounding verses illustrate his deep grief and the contrast between his suffering and the glee of his adversaries, emphasizing the theme of unjust treatment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 35:25–26 | Let them not say in their hearts, “Aha, just what we wanted!” Let them not say, “We have swallowed him up!” |
| 2 | Psalm 41:8 | “A vile disease has been poured into him; he will never get up from where he lies!” |
| 3 | Psalm 71:10–11 | For my enemies speak against me, and those who lie in wait for my life conspire, |
| 4 | Job 31:29 | If I have rejoiced in my enemy’s ruin, or exulted when evil befell him— |
| 5 | Proverbs 17:5 | He who mocks the poor insults their Maker; whoever gloats over calamity will not go unpunished. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — וּבְצַלְעִי, u.ve.tzal.'Igenerated
The word צֶ֫לַע (tsela`) signifies stumbling or limping, indicating a state of adversity or hardship. This term is often used metaphorically to describe difficulties in life, reflecting a moment of weakness or failure.
In this context, it conveys the psalmist's experience of hardship, suggesting that his enemies took advantage of his vulnerable state. The parsing as a noun in the construct form indicates it is closely tied to the subject, emphasizing the personal nature of the adversity faced.
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 main verb נֶאֶסְפ֬וּ, they gathered, governs the structure of the verse, with a series of phrases describing the actions of the enemies. The sentence unfolds with the psalmist's experience of stumbling followed by the actions of his adversaries.
The order emphasizes the contrast between the psalmist's plight and the malicious actions of those around him, creating a vivid picture of betrayal and sorrow.
Septuagint Backgroundgenerated
In the Septuagint, the word וְֽנֶאֱ֫סָ֥פוּ is rendered as συνήξθησαν, indicating a gathering that suggests a more formal assembly. This choice may imply a sense of organization among the adversaries, highlighting their intent against the psalmist.
The use of ηὐφράνθησαν for שָׂמְח֪וּ underscores their joy, but the Greek also carries a connotation of celebration, enriching the emotional landscape of the verse.
In plain words — the whole versegenerated
Psalm 35:15 describes how the psalmist felt when he stumbled and faced adversity. His enemies rejoiced and came together against him, slandering him without ceasing. This verse highlights the pain of betrayal and the joy of those who seek to harm him.
Frequently Asked Questionsgenerated
The psalmist refers to a moment of personal failure or hardship, indicating a time when he was vulnerable and faced adversity.
The enemies rejoice because they see the psalmist's misfortune as an opportunity to attack him, highlighting their malicious intent.
Slander refers to making false statements about someone with the intent to harm their reputation, which the psalmist experiences from those he does not know.
This verse encapsulates the theme of betrayal by showing how the psalmist's enemies take pleasure in his suffering, contrasting his sorrow with their glee.
Reflection Questionsgenerated
- How do I respond when I face adversity, and do I find comfort in God during those times?
- In what ways have I experienced betrayal, and how can I learn to forgive those who have wronged me?
- What can I learn from the psalmist's example of lamenting his situation?
- How can I support others who are experiencing hardship or betrayal in their lives?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to illustrate the psalmist's sorrow contrasted with the joy of his enemies.
"And against Me they rejoiced, and gathered themselves together" [Psalms 35:15], against Me only: they rejoicing, I sorrowful.Early Church Fathers on Psalms 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 35:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut in mine adversity they rejoiced,.... Or "at my halting" (u), either by means of falling into sin; good men are subject to slips and falls, and that to the dislocating or breaking of their bones,
Read John Gill on Psalms 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not: In mine adversity
Read Robert Jamieson on Psalms 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn mine adversity, Heb. in my halting, i.e. when I was in great danger of falling into mischief; when I had any sickness, or ill success in my affairs, and was almost lost; for such are said to halt, ,7 Zephaniah 3:19. See also . Gathered themselves together, to wit, against me, as it is expressed in the next clause; either because they were so full of joy at the tidings, that they could not contain it in their own breasts, but sought to communicate it to others; or that they might insult over me, and please and recreate themselves and one another with discourses about it; or that they might consult how to improve the advantage which they now had against me, to my utter destruction. The…
Read Matthew Poole on Psalms 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 35:15 But in mine adversity they rejoiced, and gathered themselves together: [yea], the abjects gathered themselves together against me, and I knew [it] not; they did tear [me], and ceased not:Ver. 15. But in mine adversity] Heb. in my halting; when through weakness I could not but halt before my best friends, as we say. Morbus est sic dictus quia incedere nequit nisi cum doloro quasi claudicando (Aben-Ezra). Yea, the abjects gathered themselves together] Claudi congregati sunt, et secundum claudicationem meam claudicabant, ut me deriderent, so the Syriac senseth it. They halted, as I did, by way of derision; but they should have known, first, that mocking is catching, as we say.…
Read John Trapp on Psalms 35 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) In mine adversity.—Better, at my fall.The abjects . . .—The Hebrew word occurs only here. It is derived from a root meaning to smite, but its form is perplexing. The ancient versions all give it an active sense. LXX. and Vulg. “whips”; Symmachus, “smiters”; Chaldee, “the wicked who smite me with their words,” probably a correct paraphrase. The passive, “these smitten,” or “objects,” is due to R. Kimchi. And I knew it not—i.e., either (1) “unawares,” as in Psalms 35:8; (2) “for what reason I knew not”; (3) “whom I knew not”; (4) “and I was innocent.” Of these possible explanations (2) is to be preferred.
Read Charles John Ellicott on Psalms 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. But in mine adversity they rejoiced] How David was mocked and insulted in the case of Absalom's rebellion by Shimei and others, is well known. The abjects] נכים nechim, the smiters, probably hired assassins. They were everywhere lying in wait, to take away my life.
Read AdamClarke on Psalms 35 →CambridgeThe Cambridge Bible for Schools and Colleges15. But at my halting they rejoice, and gather themselves together. Limping, like stumbling, is a figure for misfortune. Cp. Psalms 38:17; Jeremiah 20:10. Yea, the abjects] The word rendered abjects is of doubtful meaning and possibly corrupt. (1) According to the rendering of A.V., retained by R.V., the sense is, that with his other enemies were associated the lowest outcasts, a rabble of men whom he knew not (Job 30:8 ff.); for the last words of the line must be rendered with R.V. marg., and those whom I knew not. (2) But the form of the sentence rather points to a description of the conduct of the men who have been mentioned already: so (retaining or slightly altering the present text)…
Read Cambridge on Psalms 35 →Albert Barnes1798–1870Barnes' Notes on the BibleBut in mine adversity they rejoiced - Margin, as in Hebrew, “halting.” That is, when reverses and troubles came upon me; when, in my journey of life, I seemed to stumble.
Read Albert Barnes on Psalms 35 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But when I stumbled, they assembled in glee; they gathered together against me. Assailants I did not know slandered me without ceasing.
But in my adversity, they rejoiced, and gathered themselves together. The attackers gathered themselves together against me, and I didn’t know it. They tore at me, and didn’t cease.
But when I stumbled, they assembled in glee; they gathered together against me. Assailants I did not know slandered me without ceasing.
But when I stumbled, they rejoiced and gathered together; they gathered together to ambush me. They tore at me without stopping to rest.
Tyndale line
But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not:
But in mine adversity they rejoiced, and gathered themselves together: The abjects gathered themselves together against me, and I knew it not; They did tear me, and ceased not:
But when I halted they rejoiced, and gathered themselves together: the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not:
But in my adversity they rejoiced, and assembled themselves: yes , the abjects assembled themselves against me, and I knew it not; they did tear me , and ceased not:
But in mine aduersitie they reioyced, and gathered them selues together: the abiects assembled themselues against me, and knewe not: they tare me and ceased not,
Strictly literal
But at my halting they rejoiced, and gathered together: the slanderers gathered themselves together against me, and I knew [it] not; they did tear [me], and ceased not:
And — in my halting they have rejoiced, And have been gathered together, Gathered against me were the smiters, And I have not known, They have rent, and they have not ceased;
And they have rejoiced in my halting, || And have been gathered together, || The strikers were gathered against me, || And I have not known, || They have torn, and they have not ceased;
But in my downfall they rejoiced, and gathered themselves together; there gathered themselves together against me abject wretches, whom I knew not; they did tear me, and ceased not:
But when I stumbled, they rejoiced and gathered together; they gathered together against me, and I was surprised by them. They tore at me without stopping.
Simplified
But when I was in trouble, they gathered around and laughed at me. Even strangers I don't know attacked me, constantly tearing me apart.
But they took pleasure in my trouble, and came together, yes, low persons came together against me without my knowledge; they never came to an end of wounding me.
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 (MT) of Psalms 35:15 reads: "וּבְצַלְעִי֮ שָׂמְח֪וּ וְֽנֶאֱ֫סָ֥פוּ נֶאֶסְפ֬וּ עָלַ֣י נֵ֭כִים וְלֹ֣א יָדַ֑עְתִּי קָֽרְע֥וּ וְלֹא־ דָֽמּוּ׃" The Septuagint (LXX) agrees with the MT in all 11 words, though it presents them in a different order. The Dead Sea Scrolls (4Q98 and 4Q83) contain fragments that include several words from this verse, with some words being supplied by an editor. The overall content aligns with the MT and LXX, but the fragments are incomplete and require editorial restoration for a full reading.
וּבְצַלְעִי֮ שָׂמְח֪וּ וְֽנֶאֱ֫סָ֥פוּ נֶאֶסְפ֬וּ עָלַ֣י נֵ֭כִים וְלֹ֣א יָדַ֑עְתִּי קָֽרְע֥וּ וְלֹא־ דָֽמּוּ׃
11 of the 11 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.
[ובצלע׳י] [שמחו] [ונספו] נספו על׳י תכים [ולוא] [ידעתי] [קרעו] [ולוא] [דמו]
3 words on the leather — 8 supplied entire by an editor.
ובצלע׳י שמחו נאספו [ולא] [ידעתי] [קרעו] [ולא] [דמו]
8 words of the verse are on this fragment — 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 35:15
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.
צֶ֫לַע (tsela`) refers to a state of limping or stumbling, suggesting a physical or metaphorical adversity. The word is derived from a related term and is noted for its figurative use in describing hardship. It appears in contexts where movement is impaired or hindered.
צֶ֫לַע n.[m.] limping, stumbling
base
H6761 צֶ֫לַע
6761 tsela` tseh'-lah
from 6760; a limping or full (figuratively):--adversity,
halt(-ing).
see HEBREW for 06760
צֶ֫לַע (tse.la) — stumbling.
limping, stumbling
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp1bs
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
Conj | V-Niphal-Perf-3cp — Conjunction · verb niphal perfect third person common pluralHC/VNp3cp
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp1bs
נֵכֶה (nekeh) is derived from the root נָכָה (nakah), meaning 'to smite.' It generally refers to those who are smitten or stricken, as noted in Psalm 35:15, where it describes 'smitten ones.' The term carries a figurative sense of being a traducer.
[נֵכֶה] adj. id. [n.dk.ab];—pl. ψ 35:15 smitten ones
ref
H5222 נֵכֶה
5222 nekeh nay-keh'
from 5221; a smiter, i.e. (figuratively) traducer:--abject.
see HEBREW for 05221
נֵכֶה (ne.kheh) — smitten.
stricken, smitten
Adj — Noun common · masculine plural absoluteHNcmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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)
Conj | Part — Conjunction · particleHC/Tn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
The Hebrew word קָרַע (qara`) means to tear or rend, both literally and figuratively. It is often used in the context of tearing garments, but can also refer to tearing away sovereignty or opening the heavens. The word has various applications, including tearing in pieces, making something wide, and being rent, as seen in the usage of wild beasts and altars.
קָרַע 63 vb. tear
Qal tear, rend
usu. (39 t.) of rending garment
tear away or out
tear away sovereignty (under fig. of garment)
tear, rend asunder
book
= make wide, large
rend open heavens, and descend
tear, rend, of wild beasts
Niph. be rent, of garments; be rent, split asunder, of altar
base
H7167 קָרַע tear .tear, rend . . usu. (39 t.) of rending garment
. tear away or out
. tear away sovereignty (under fig. of garment)
. tear, rend asunder . book
. = make wide, large
. rend open heavens, and descend
. tear, rend, of wild beasts
. be rent, of garments; be rent, split asunder, of altar
7167 qara` kaw-rah'
a primitive root; to rend, literally or figuratively (revile,
paint the eyes, as if enlarging them):--cut out, rend, X
surely, tear.
קָרַע (qa.ra) — to tear.
1) to tear, tear in pieces
1a) (Qal)
1a1) to tear, rend
1a2) to tear away or out
1a3) to tear, rend asunder
1a3a) to make wide or large (of eyes)
1a3b) to rend open (of heavens)
1a4) to tear, rend (of wild beasts)
1b) (Niphal) to be rent, be split asunder
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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)
Conj | Part — Conjunction · particleHC/Tn
דָּמַם (damam) is a Hebrew verb primarily meaning to be silent or still, with implications of astonishment or cessation. It can also convey the idea of perishing or being destroyed. The word appears in various forms, including Qal, Niphal, Poal, and Hiphil, indicating different nuances of silence and stillness. Notably, it is associated with wailing in Isaiah 23:2.
[דָּמַם] vb. be or grow dumb, silent, still
Qal
be silent
be still (opp. to both speech and motion)
be struck dumb, astounded
Niph. be made silent, i.e. destroyed
Po. ‘composed and quieted my soul’
H1826a דָּמַם be or grow dumb, silent, still H1826b דָּמַם wail
1826 damam daw-man'
a prim root (compare 1724, 1820); to be dumb; by implication,
to be astonished, to stop; also to perish:--cease, be cut down
(off), forbear, hold peace, quiet self, rest, be silent, keep
(put to) silence, be (stand) still, tarry, wait.
see HEBREW for 01724
see HEBREW for 01820
דָּמַם (da.mam) — to silence: stationary.
: stationary
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to wail.
wail
דָּמַם (da.mam) — to silence: silent.
: silent
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to silence: destroyed.
: destroyed
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…