Psalms 36:11 — Word Study
WLCאַל־ תְּ֭בוֹאֵנִי רֶ֣גֶל גַּאֲוָ֑ה וְיַד־ רְ֝שָׁעִ֗ים אַל־ תְּנִדֵֽנִי׃
BSAto drawmâshak kindnesschêçêd to knowyâdaʻ righteousnesstsᵉdâqâh Jasharyâshâr heartlêb
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תְּ֭בוֹאֵנִי | it come to me | Verb qal jussive third person feminine singular, suffix |
| רֶ֣גֶל | [the] foot of | Noun common, feminine singular construct |
| גַּאֲוָ֑ה | pride | Noun common, feminine singular absolute |
| וְיַד־ | and [the] hand of | Conjunction, noun common both singular construct |
| רְ֝שָׁעִ֗ים | wicked [people] | Noun common, masculine plural absolute |
| אַל־ | may not | Particle |
| תְּנִדֵֽנִי׃ | it make wander me | Verb hiphil imperfect third person feminine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let not the foot of the proud come against me, nor the hand of the wicked drive me away. |
| KJV | Let not the foot of pride come against me, and let not the hand of the wicked remove me. |
| ASV | Let not the foot of pride come against me, And let not the hand of the wicked drive me away. |
| YLT | Let not a foot of pride meet me, And a hand of the wicked let not move me. |
| WEB | Don’t let the foot of pride come against me. Don’t let the hand of the wicked drive me away. |
| BBE | Let not the foot of pride come against me, or the hand of the evil-doers put me out of my place. |
The translations agree on the main terms used in this verse.
The verse consists of two main requests, each structured to express the psalmist's plea for protection.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 36:11
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 Prayer for Protectiongenerated
Psalm 36:11 is a plea for divine protection from the threats posed by the proud and wicked. The psalmist expresses a deep desire not to be overcome by arrogance or evil, seeking refuge in God's righteousness. This verse is part of a larger reflection on the nature of evil and the need for God's guidance and support, as seen in the surrounding verses of Psalm 36.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:2 | In pride the wicked pursue the needy; let them be caught in the schemes they devise. |
| 2 | Psalm 12:3–5 | May the LORD cut off all flattering lips and every boastful tongue. |
| 3 | Psalm 119:51–69 | The arrogant utterly deride me, but I do not turn from Your law. |
| 4 | Psalm 123:3–4 | Have mercy on us, O LORD, have mercy, for we have endured much contempt. |
| 5 | Job 40:11–12 | Unleash the fury of your wrath; look on every proud man and bring him low. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — גַּאֲוָה, ga'avahgenerated
The noun גַּאֲוָה (ga'avah) means pride or arrogance, often associated with a sense of superiority. It conveys the idea of something elevated or exalted, reflecting a haughty attitude. The parsing indicates it is a feminine singular noun, emphasizing its role as a subject in the context of the verse.
Pride is a recurring theme in the Psalms, where it often represents an obstacle to righteousness. In this verse, the psalmist is concerned about the foot of pride coming against him, suggesting that pride embodies a force that can lead to conflict and harm.
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 verbs in the verse are תְּבוֹאֵנִי (te.vo.'e.ni) and תְּנִדֵֽנִי (te.ni.De.ni), governing the two clauses that express the psalmist's desires. The structure is straightforward, presenting two parallel requests for protection against opposing forces.
The Hebrew word order emphasizes the subjects of pride and wickedness, placing them at the forefront of the psalmist's concerns. This arrangement highlights the urgency of the plea.
Septuagint Backgroundgenerated
The Septuagint translates גַּאֲוָה as γινώσκουσίν, which suggests a focus on knowledge or recognition of pride. This choice may imply that the translators viewed pride as something that is acknowledged and understood, rather than merely an abstract concept.
The use of παράτεινον for the Hebrew אַל indicates a desire to extend or reach out, which reflects the psalmist's plea for divine intervention.
In plain words — the whole versegenerated
Psalm 36:11 expresses a heartfelt plea for God to protect the psalmist from the threats posed by the proud and wicked. The psalmist wishes not to be harmed by their arrogance or evil actions.
Frequently Asked Questionsgenerated
The 'foot of the proud' symbolizes the aggressive and oppressive actions of those who are arrogant and seek to harm others.
The 'hand of the wicked' represents the power and influence of those who commit evil acts, indicating a desire to be shielded from their harmful intentions.
The request not to be driven away reflects a longing for stability and security in the face of adversity, emphasizing the need for God's protection.
This verse encapsulates the struggle between righteousness and wickedness, a central theme in Psalm 36, where the psalmist seeks refuge in God's righteousness amid the threats posed by the wicked.
Reflection Questionsgenerated
- In what ways have I experienced the effects of pride in my life, and how can I guard against it?
- How can I seek God's protection when I feel threatened by those who are wicked or arrogant?
- What steps can I take to ensure that I am not influenced by pride or wickedness in my own actions?
- How does understanding this verse help me to respond to challenges posed by others in my life?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Ambrose of Milan, referenced this verse to discuss themes of pride and righteousness, using it to illustrate the dangers of arrogance and the need for divine assistance.
Therefore he added most beautifully, 'Let not the foot of pride come unto me, and let not the hand of sinners move me. There have they fallen, all that work iniquity.Early Church Fathers on Psalms 36 →
"Let not the foot of pride come to me", that is, let me not fall into pride. Finally, elsewhere he remembers himself, saying: "If I have not walked in greatness." Here he prayed, there he fulfilled: he would not have fulfilled,Early Church Fathers on Psalms 36 →
And because he had spoken of pride, he added: And let not the hand of sinners move me. For just as the limbs are of Christ, so the limbs are of the devil.Early Church Fathers on Psalms 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 36:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet not the foot of pride come against me,.... Meaning some proud enemy, such an one as Ahithophel, of whom R.
Read John Gill on Psalms 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet not the foot of pride come against me, and let not the hand of the wicked remove me. Let not the foot of pride ... against me - so as suddenly to tread me down.
Read Robert Jamieson on Psalms 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf pride, i. e. of my proud and insolent enemies; the abstract being put for the concrete, as ,32: so also 13:6. Against me; or, upon me, to wit, so as to overthrow or remove me, as it is in the next clause. Remove me; either, 1. From my trust in thee, or obedience to thee. Or, 2. From my place and station; from the land of my nativity, and the place of thy worship. Or, shake me, or cast me down, i.e. subdue and destroy me.
Read Matthew Poole on Psalms 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 36:11 Let not the foot of pride come against me, and let not the hand of the wicked remove me.Ver. 11. Let not the foot of pride come against me] The wicked do manibus pedibusque obnixe omnia facere, that they may ruin the righteous (Terent.); but God can divert them, manacle them, shackle them, that they shall neither march against his people nor meddle to unsettle their faith. Nevertheless, he looketh to be sought unto for these things, Ezekiel 36:37 Daniel 10:12, I came forth for thy word, saith the angel, that is, upon thy prayer.
Read John Trapp on Psalms 36 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The foot of pride . . . the hand of the wicked.—The one tramples on the lowly; the other is full of violence. Remove.—Better, expel, but we have no indication from where. Perhaps from the Temple.
Read Charles John Ellicott on Psalms 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Let not the foot of pride come against me] Let me not be trampled under foot by proud and haughty men. Let not the hand of the wicked remove me.] תנדני tenideni, shake me, or cause me to wander. Both these verses may have immediate respect to the captives in Babylon. The Jews were, when compared with the Babylonians, the people that knew God; for in Jewry was God known, Psalms 76:1; and the psalmist prays against the treatment which the Jews had received from the proud and insolent Babylonians during the seventy years of their captivity: "Restore us to our own land; and let not the proud foot or the violent hand ever remove us from our country and its blessings; the temple, and…
Read AdamClarke on Psalms 36 →CambridgeThe Cambridge Bible for Schools and Colleges11. Let me not be trampled under foot by proud oppressors, or driven from my home by wicked violence. This verse clearly refers to Psalms 36:1-4. The Psalmist is himself in danger of falling a victim to the ruthless oppressors there described. remove me] R.V. drive me away, from hearth and home to become a wanderer and a vagabond. The word may be used of exile (2 Kings 21:8; Jeremiah 4:1); but there is not the slightest hint here of an impending invasion. What the Psalmist fears is treatment like that described in Micah 2:9, leaving him a homeless beggar (Job 15:23; Psalms 109:10).
Read Cambridge on Psalms 36 →Albert Barnes1798–1870Barnes' Notes on the BibleLet not the foot of pride come against me - The foot of the proud man.
Read Albert Barnes on Psalms 36 →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
Let not the foot of the proud come against me, nor the hand of the wicked drive me away.
Don’t let the foot of pride come against me. Don’t let the hand of the wicked drive me away.
Let not the foot of the proud come against me, nor the hand of the wicked drive me away.
Do not let arrogant men overtake me, or let evil men make me homeless!
Tyndale line
Let not the foot of pride come against me, and let not the hand of the wicked remove me.
Let not the foot of pride come against me, And let not the hand of the wicked drive me away.
Let not the foot of pride come against me, and let not the hand of the wicked drive me away.
Let not the foot of pride come against me, and let not the hand of the wicked remove me.
Let not ye foote of pride come against me, and let not the hand of ye wicked men moue me.
Strictly literal
Let not the foot of pride come against me, and let not the hand of the wicked drive me away.
Let not a foot of pride meet me, And a hand of the wicked let not move me.
Do not let a foot of pride meet me, || And do not let a hand of the wicked move me.
(36:12) Let not come against me the foot of pride, and let not the hand of the wicked chase me off.
Do not let the foot of the arrogant man come near to me. Do not let the hand of the wicked drive me away.
From the Latin
But the meek shall inherit the land, and shall delight in abundance of peace.
Simplified
Don't let the arrogant trample me down; don't let the wicked drive me out.
Let not the foot of pride come against me, or the hand of the evil-doers put me out of my 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 and the Septuagint agree in their wording for Psalm 36:11, maintaining the core message of the verse. Both texts emphasize the psalmist's request for protection from the proud and wicked.
אַל־ תְּ֭בוֹאֵנִי רֶ֣גֶל גַּאֲוָ֑ה וְיַד־ רְ֝שָׁעִ֗ים אַל־ תְּנִדֵֽנִי׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 36:11
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HVqj3fs/Sp1bs — Verb qal jussive third person feminine singular · suffixHVqj3fs/Sp1bs
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)
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
גַּאֲוָה (ga'avah) refers to concepts of majesty and pride, encompassing meanings like arrogance and haughtiness. It can also denote a physical rising or swelling, such as that of the sea. The word is built from the root associated with elevation, and its usage in the Old Testament reflects these themes of pride and exaltation.
גַּאֲוָה n.f. majesty, pride
rising up, swelling of the sea
majesty
pride, haughtiness
base
H1346 גַּאֲוָה majesty, pride
1346 ga`avah gah-av-aw'
from 1342; arrogance or majesty; by implication, (concretely)
ornament:--excellency, haughtiness, highness, pride, proudly,
swelling.
see HEBREW for 01342
גַּאֲוָה (ga.a.vah) — pride.
1) pride, majesty, a rising up
1a) a rising up, swelling (of the sea)
1b) majesty (of Israel)
1c) pride, haughtiness
HNcfsa — Noun common · feminine singular absoluteHNcfsa
→ General scriptures concerning Ex 18:10,11; Le 26:19; De 8:11-14,17-20; Jud 9:14,15; 1Sa 2:3-5; 1Ki 20:11; 2Ki 14:9,10; 2Ch 25:18,19; Job 11:12; 12:2,3; 13:2,5; 15:1-13; 18:3; 21:31,32; 32:9-13; 37:24; Ps 9:20; 10:2-6,11; 12:4; 18:27; 31:23; 49:11; 52:7; 73:6,8,9; 75:4-6; 101:5; 119:21,69,70,78; 138:6;
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.)
HC/Ncbsc — Conjunction · noun common both singular constructHC/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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
The Hebrew word נוּד (*nuwd*) is a primitive root meaning to move to and fro or wander. It encompasses a range of actions including shaking, fluttering, and showing grief, as well as more figurative uses like taunting or consoling. The entries detail various forms and nuances, such as causing others to wander or moving oneself in grief.
נוּד vb. move to and fro, wander, shudder, shew grief
Qal
move to and fro, wander aimlessly, as fugitive
flutter
waver, wave, shake
shew grief (i.e. by shaking or nodding head)
Hiph.
cause to wander aimlessly, as fugitives
make a wagging, wag with the head
Hoph. and the worthless, like briers made to flutter (tossed away) are they
Hithpo‛lel
move oneself to and fro, sway, totter
shake oneself, in excitement
bemoan oneself
base
H5110 נוּד move to and fro, wander, shudder, shew grief
5110 nuwd nood
a primitive root; to nod, i.e. waver; figuratively, to
wander, flee, disappear; also (from shaking the head in
sympathy), to console, deplore, or (from tossing the head in
scorn) taunt:--bemoan, flee, get, mourn, make to move, take
pity, remove, shake, skip for joy, be sorry, vagabond, way,
wandering.
נוּד (nud) — to wander.
1) to shake, waver, wander, move to and fro, flutter, show grief, have compassion on
1a) (Qal)
1a1) to move to and fro, wander (aimlessly), take flight
1a2) to flutter
1a3) to waver, wave, shake
1a4) to show grief
1a4a) to lament, condole, show sympathy
1b) (Hiphil)
1b1) to cause to wander (aimlessly)
1b2) to make a wagging, wag (with the head)
1c) (Hithpolel)
1c1) to move oneself to and fro, sway, totter
1c2) to shake oneself
1c3) to bemoan oneself
HVhi3fs/Sp1bs — Verb hiphil imperfect third person feminine singular · suffixHVhi3fs/Sp1bs