Psalms 38:16 — Word Study
WLCכִּֽי־ אָ֭מַרְתִּי פֶּן־ יִשְׂמְחוּ־ לִ֑י בְּמ֥וֹט רַ֝גְלִ֗י עָלַ֥י הִגְדִּֽילוּ׃
BSAForkîy [because of this reason]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| אָ֭מַרְתִּי | I said | Verb, Qal, perfect first person common singular |
| פֶּן־ | lest | Particle |
| יִשְׂמְחוּ־ | they should rejoice | Verb, Qal, imperfect third person masculine plural |
| לִ֑י | to me | Preposition, suffix |
| בְּמ֥וֹט | when slips | Preposition, noun common both singular construct |
| רַ֝גְלִ֗י | foot my | Noun common feminine singular construct, suffix |
| עָלַ֥י | on me | Preposition, suffix |
| הִגְדִּֽילוּ׃ | they magnified themselves | Verb, Hiphil, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I said, “Let them not gloat over me— those who taunt me when my foot slips.” |
| KJV | For I said, Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me. |
| ASV | For I said, Lest they rejoice over me: When my foot slippeth, they magnify themselves against me. |
| YLT | When I said, 'Lest they rejoice over me, In the slipping of my foot against me they magnified themselves. |
| WEB | For I said, “Don’t let them gloat over me, or exalt themselves over me when my foot slips.” |
| BBE | I said, Let them not be glad over me; when my foot is moved, let them not be lifted up with pride against me. |
Where they part company is in the rendering of יִשְׂמְחוּ — see How Translations Differ.
The verse contains a main clause followed by a subordinate clause and a prepositional phrase, creating a clear structure that emphasizes the psalmist's plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 38:16
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 Lament of the Psalmistgenerated
Psalm 38:16 reflects a deep sense of distress as the psalmist calls upon God for help. He fears the mockery of his enemies, especially during moments of weakness. This verse is part of a broader lament where the psalmist expresses his pain and seeks God's mercy, as seen in the surrounding verses, particularly in Psalm 38:15 and Psalm 38:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 13:3–4 | Consider me and respond, O LORD my God. Give light to my eyes, lest I sleep in death, |
| 2 | Psalm 35:24–26 | Vindicate me by Your righteousness, O LORD my God, and do not let them gloat over me. |
| 3 | Psalm 94:18 | If I say, “My foot is slipping,” Your loving devotion, O LORD, supports me. |
| 4 | Deuteronomy 32:35 | Vengeance is Mine; I will repay. In due time their foot will slip; for their day of disaster is near, and their doom is coming quickly.” |
| 5 | Psalm 35:26 | May those who gloat in my distress be ashamed and confounded; may those who exalt themselves over me be clothed in shame and reproach. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הִגְדִּֽילוּ, hig.Di.lugenerated
The word הִגְדִּֽילוּ (hig.Di.lu) is a Hiphil verb meaning 'to magnify' or 'to make great.' It conveys the idea of self-exaltation or boasting, particularly in the context of one's enemies who take pleasure in the psalmist's misfortunes.
In this verse, it highlights the psalmist's concern that his enemies will take advantage of his struggles and celebrate his downfall. The use of this verb underscores the emotional weight of the psalmist's plea.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The verse consists of a main clause introduced by כִּי־ (ki-), 'for,' followed by a subordinate clause that expresses the psalmist's concern. The structure emphasizes the cause of the psalmist's plea, linking his statement to the fear of mockery from his enemies.
The finite verbs in the verse include אָמַרְתִּי ('A.mar.ti), 'I said,' and יִשְׂמְחוּ (yis.me.chu-), 'they should rejoice,' which together highlight the psalmist's declaration and the anticipated reaction of his enemies.
Septuagint Backgroundgenerated
In the Septuagint, the translators chose the Greek word ἐπὶ (epi) to render the Hebrew כִּי־ (ki-), indicating a causal relationship. This choice reflects the translators' understanding of the psalmist's plea as a direct appeal to God.
The choice of ἤλπισα (ēlpisā) for יִשְׂמְחוּ suggests a nuanced interpretation, as it implies a sense of expectation rather than mere rejoicing.
In plain words — the whole versegenerated
Psalm 38:16 shows the psalmist asking God not to let his enemies rejoice over him when he stumbles. This verse captures a moment of vulnerability, reflecting the psalmist's fear of mockery during difficult times.
Frequently Asked Questionsgenerated
The psalmist is expressing a desire for God to prevent his enemies from taking joy in his struggles or failures.
He feels vulnerable and fears that his enemies will exploit his weaknesses, particularly when he falters.
This verse is part of a larger lament where the psalmist seeks God's mercy and expresses his distress over his sin and suffering.
The psalmist's plea highlights the importance of seeking God's help in times of trouble and the emotional weight of feeling attacked by others.
Reflection Questionsgenerated
- In what ways have I felt vulnerable, and how can I seek God's help during those times?
- How do I respond to others' struggles or failures? Do I gloat, or do I offer support?
- What does it mean to me to ask God for protection from those who would take joy in my misfortunes?
- How can I apply the psalmist's example of turning to God in prayer during difficult moments?
The early church on this verse — how the Fathers read it
Augustine of Hippo quotes this verse to illustrate the psalmist's plea against his enemies who rejoice at his misfortunes.
"For I said, Let not mine enemies ever rejoice over me. And when my feet slip, they magnify themselves against me" [Psalms 38:16].Early Church Fathers on Psalms 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 38:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I said, [hear me],.... This he had expressed in prayer to God; he had committed his cause to him, and entreated him that he would hear and answer him; giving this as a reason, lest [otherwise]
Read John Gill on Psalms 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I said, Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me.
Read Robert Jamieson on Psalms 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI said, to wit, in my heart and prayers; I used this argument, which I knew was prevalent. Rejoice over me in my destruction, which also will reflect upon thee; who hast undertaken to defend and save me, and for whose sake I suffer so much from these wicked men, . When my foot slippeth; when I fall either into any gross sin, or into any misery, or into both, as I have now done. They magnify themselves against me; they triumph in the accomplishment of their designs or desires.
Read Matthew Poole on Psalms 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 38:16 For I said, [Hear me], lest [otherwise] they should rejoice over me: when my foot slippeth, they magnify [themselves] against me.Ver. 16. For I said, Hear me, lest otherwise, &c.] He spread their vile speeches before the Lord, as afterwards good Hezekiah did Rabshakeh’ s letter; and as it was said of Charles V., that he spake more to God than to men; so did David. His former silence, therefore, was not either from stupidity (a sheep bitten by a dog is as sensible thereof as a swine, though he make not so great a noise) or inability to make his own defence, if it had been to any purpose, for he was both innocent and eloquent; but he thought it far better to sustain himself in…
Read John Trapp on Psalms 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Lest.—It is better to carry on the force of the particle of condition: For I said, Lest they should rejoice over me: Lest, when my foot slipped, they should vaunt themselves against me.
Read Charles John Ellicott on Psalms 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. When my foot slippeth] They watched for my halting; and when my foot slipped, they rejoiced that I had fallen into sin!
Read AdamClarke on Psalms 38 →CambridgeThe Cambridge Bible for Schools and Colleges16. For I said, Lest they rejoice over me (R.V.). This was the plea which he urged in his prayer (Psalms 25:2; Psalms 35:19). The enemies of the godly man rejoice at his calamities, for they see in them a proof of God’s disfavour (Psalms 41:11). when my foot slippeth] Lit. is moved, a metaphor for misfortune of any kind (Psalms 13:4). magnify themselves] Cp. Psalms 35:26.
Read Cambridge on Psalms 38 →Albert Barnes1798–1870Barnes' Notes on the BibleFor I said - This is the prayer to which he referred in the previous verse.
Read Albert Barnes on Psalms 38 →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
For I said, “Let them not gloat over me— those who taunt me when my foot slips.”
For I said, “Don’t let them gloat over me, or exalt themselves over me when my foot slips.”
For I said, “Let them not gloat over me—those who taunt me when my foot slips.”
I have prayed for deliverance, because otherwise they will gloat over me; when my foot slips they will arrogantly taunt me.
Tyndale line
For I said, Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me.
For I said, Lest they rejoice over me: When my foot slippeth, they magnify themselves against me.
For I said, Lest they rejoice over me: when my foot slippeth, they magnify themselves against me.
For I said, Hear me , lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me.
For I said, Heare me, least they reioyce ouer me: for when my foote slippeth, they extol themselues against me.
Strictly literal
For I said, Let them not rejoice over me! When my foot slipped, they magnified [themselves] against me.
When I said, 'Lest they rejoice over me, In the slipping of my foot against me they magnified themselves.
When I said, “Lest they rejoice over me, || In the slipping of my foot they magnified themselves against me.”
(38:17) For I said, Perhaps they might rejoice over me: when my foot slippeth, they might magnify themselves over me.
I say this so that my enemies will not gloat over me. If my foot slips, they will do terrible things to me.
Simplified
I'm asking you, Lord, please don't let my enemies gloat over me, don't let them be glad when I trip up.
I said, Let them not be glad over me; when my foot is moved, let them not be lifted up with pride against 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 and the Septuagint largely agree, with eight out of nine words matched. The Dead Sea Scrolls show some differences, with five words on the leather, but four were supplied by an editor, indicating a damaged text.
כִּֽי־ אָ֭מַרְתִּי פֶּן־ יִשְׂמְחוּ־ לִ֑י בְּמ֥וֹט רַ֝גְלִ֗י עָלַ֥י הִגְדִּֽילוּ׃
8 of the 9 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.
[כי] [ל׳ך] [יהוה] [הוחלתי] אדני אתה תענ׳ני כי אלה׳י
5 words on the leather — 4 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 38:16
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
HTc — ParticleHTc
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
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
מוֹט (mot) is a Hebrew verb meaning to totter, shake, or slip. It has various forms, including Qal (to totter), Niphal (to be shaken), Hiphil (to dislodge), and Hithpael (to be greatly shaken). The entries indicate a range of meanings related to instability and movement, but do not specify any particular Old Testament verses.
[מוֹט] vb. totter, shake, slip
Qal totter, slip
Niph. be shaken, moved, overthrown
Hiph. dislodge, let fall, drop
Hithpo‛l. be greatly shaken
base
H4131 [מוֹט] totter, shake, slip
4131 mowt mote
a primitive root; to waver; by implication , to slip, shake,
fall:--be carried, cast, be out of course, be fallen in
decay, X exceedingly, fall(-ing down), be (re-)moved, be
ready, shake, slide, slip.
מוֹט (mot) — to shake.
1) to totter, shake, slip
1a) (Qal) to totter, shake, slip
1b) (Niphal) to be shaken, be moved, be overthrown
1c) (Hiphil) to dislodge, let fall, drop
1d) (Hithpael) to be greatly shaken
HR/Ncbsc — Preposition · noun common both singular constructHR/Ncbsc
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/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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
HR/Sp1bs — Preposition · suffixHR/Sp1bs
גָּדַל (gadal) is a Hebrew verb meaning to grow up or become great. It encompasses a range of meanings including to magnify, promote, and make powerful. The word has various forms, such as Qal, Piel, and Hiphil, indicating different nuances of growth and greatness. Notably, it can also imply self-magnification.
גָּדַל 115 vb. grow up, become great
Qal
grow up
become great
to be magnified
Pi.
cause to grow
make great, powerful
magnify
Pu. brought up
Hiph.
make great
magnify
do great things
Hithp. I will magnify myself
base
H1431 גָּדַל grow up, become great .. grow up
. become great
. to be magnified
. . cause to grow
. make great, powerful
. magnify
. brought up
. . make great
. magnify
. do great things
. I will magnify myself
1431 gadal gaw-dal'
a primitive root; properly, to twist (compare 1434), i.e. to
be (causatively make) large (in various senses, as in body,
mind, estate or honor, also in pride):--advance, boast, bring
up, exceed, excellent, be(-come, do, give, make, wax),
great(-er, come to...estate, + things), grow(up),increase,
lift up, magnify(-ifical), be much set by, nourish (up), pass,
promote, proudly (spoken), tower.
see HEBREW for 01434
גָּדַל (ga.dal) — to magnify.
1) to grow, become great or important, promote, make powerful, praise, magnify, do great things
1a) (Qal)
1a1) to grow up
1a2) to become great
1a3) to be magnified
1b) (Piel)
1b1) to cause to grow
1b2) to make great, powerful
1b3) to magnify
1c) (Pual) to be brought up
1d) (Hiphil)
1d1) to make great
1d2) to magnify
1d3) to do great things
1e) (Hithpael) to magnify oneself
HVhp3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp