Psalms 41:2 — Word Study
WLCיְהוָ֤ה׀ יִשְׁמְרֵ֣הוּ וִֽ֭יחַיֵּהוּ וְאֻשַּׁ֣ר בָּאָ֑רֶץ וְאַֽל־ תִּ֝תְּנֵ֗הוּ בְּנֶ֣פֶשׁ אֹיְבָֽיו׃
BSA◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֤ה׀ | Yahweh | Noun proper |
| יִשְׁמְרֵ֣הוּ | he will keep him | Verb qal imperfect third person masculine singular, suffix |
| וִֽ֭יחַיֵּהוּ | and he will preserve alive him | Conjunction, verb piel third person masculine singular, suffix |
| וְאֻשַּׁ֣ר | and he will be called blessed | Verb, Pual, sequential perfect third person masculine singular |
| בָּאָ֑רֶץ | in the land | Preposition, noun common feminine singular absolute |
| וְאַֽל־ | and may not | Conjunction, particle |
| תִּ֝תְּנֵ֗הוּ | you give him | Verb qal jussive second person masculine singular, suffix |
| בְּנֶ֣פֶשׁ | in [the] desire of | Preposition, noun common feminine singular construct |
| אֹיְבָֽיו׃ | enemies his | Verb qal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD will protect and preserve him; He will bless him in the land and refuse to surrender him to the will of his foes. |
| KJV | The LORD will preserve him, and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies. |
| ASV | Jehovah will preserve him, and keep him alive, And he shall be blessed upon the earth; And deliver not thou him unto the will of his enemies. |
| YLT | Jehovah doth preserve him and revive him, He is happy in the land, And Thou givest him not into the will of his enemies. |
| WEB | Yahweh will preserve him, and keep him alive. He shall be blessed on the earth, and he will not surrender him to the will of his enemies. |
| BBE | The Lord will keep him safe, and give him life; the Lord will let him be a blessing on the earth, and will not give him into the hand of his haters. |
The translations agree on the core meaning of the verse, emphasizing God's protective and blessing nature.
The verse consists of a main clause followed by two subordinate clauses that elaborate on the LORD's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֶשֶׁר
verbמָלַט
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 41:2
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 Assurance of God's Protectiongenerated
Psalm 41:2 is situated in a passage that highlights the blessings and protection bestowed by the LORD on those who care for the needy. This psalm reassures the faithful that God will safeguard them in times of trouble and grant them favor in the land, contrasting their plight with that of their adversaries, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 33:19 | to deliver them from death and keep them alive in famine. |
| 2 | Psalm 91:3–7 | Surely He will deliver you from the snare of the fowler, and from the deadly plague. |
| 3 | Jeremiah 45:4–5 | Thus Jeremiah was to say to Baruch: “This is what the LORD says: Throughout the land I will demolish what I have built and uproot what I have planted. |
| 4 | Psalm 128:1–6 | Blessed are all who fear the LORD, who walk in His ways! |
| 5 | 1 Timothy 4:8 | For physical exercise is of limited value, but godliness is valuable in every way, holding promise for the present life and for the one to come. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יְהוָ֤ה, Yahwehgenerated
The name יְהוָה (Yahweh) signifies the self-existent and eternal nature of God, often rendered as 'the LORD'. It is a proper name for God in the Jewish tradition, emphasizing His covenant relationship with Israel.
This name appears frequently throughout the Old Testament, underscoring God's active involvement in the world and His commitment to His people. The parsing as a noun proper indicates its unique status among names, marking it as the personal name of God.
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 verse comprises a series of clauses, with the main subject being יְהוָ֤ה (Yahweh), the finite verb יִשְׁמְרֵ֣הוּ (he will keep him) governing the structure. Following this, there are additional verbs that describe the actions of preservation and blessing.
The syntax emphasizes God's active role in the life of the faithful, with a clear sequence of actions that highlight His protective and benevolent nature.
Septuagint Backgroundgenerated
In the Septuagint, יְהוָ֤ה is rendered as μακάριος (makarios), which generally means 'blessed' or 'happy'. This choice reflects a broader interpretation, focusing on the blessed state of the one under God's protection rather than a direct translation.
The use of μακάριος indicates a shift in emphasis from the act of protection to the resultant state of being blessed, suggesting a deeper theological reflection on the relationship between divine favor and human well-being.
In plain words — the whole versegenerated
Psalm 41:2 tells us that the LORD will protect and preserve those who care for the poor, promising to bless them in the land and not allow their enemies to have power over them. This verse reassures the faithful of God's commitment to their well-being.
Frequently Asked Questionsgenerated
It signifies God's commitment to safeguard the faithful from harm and adversity, ensuring their well-being.
God blesses them by providing happiness, prosperity, and favor in their lives, as indicated in this verse.
This phrase means that God will not allow the enemies of the faithful to overpower or control them.
Caring for the poor is a reflection of righteousness and compassion, qualities that God rewards with His protection and blessings.
Reflection Questionsgenerated
- In what ways can I show care for the poor in my community?
- How have I experienced God's protection in difficult times?
- What does it mean for me to be blessed by God in my life?
- How can I trust in God's promises when facing opposition or challenges?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, discussing God's protection and the nature of true enemies, as seen in their writings.
He comments on God’s favors to him in different ways: he will give freedom from perils, he says, will closely guard him so that he will suffer nothing,Early Church Fathers on Psalms 41 →
"And deliver him not into the hand of his enemy" [Psalms 41:2]. The enemy is the devil. Let none think of a man his enemy, when he hears these words.Early Church Fathers on Psalms 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 41:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord will preserve him and keep him alive,.... Amidst a thousand deaths, to which he is exposed for making a profession of his faith in Christ; see 2 Corinthians 1:10; or this may refer to his
Read John Gill on Psalms 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD will preserve him, and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies.
Read Robert Jamieson on Psalms 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleKeep him alive, Heb. quicken him, i.e. revive and restore him. Either he will preserve him from trouble; or if God see trouble necessary or fit for him, and therefore suffer him to fall into it, he will raise him out of it. Unto the will of his enemies, i.e. to destruction, which they earnestly desire and endeavour to procure.
Read Matthew Poole on Psalms 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 41:2 The LORD will preserve him, and keep him alive; [and] he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies.Ver. 2. The Lord will preserve him, and keep him alive] Life in any sense is a singular mercy. "Why is a living man sorrowful?" Lamentations 3:39; if he be alive, though afflicted, he hath cause to be thankful; how much more if alive to righteousness! The Arabic here interpreteth it, dabit illi filios in quibus post mortem vivat, he will give him children, in whom he may live after his death. And he shall be blessed upon the earth] With wealth, and other accommodations; so that the world shall look upon him as every way blessed. And…
Read John Trapp on Psalms 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) And he shall be blessed.—Not as in margin Isaiah 9:16, and in Symmachus “called happy,” but with deeper meaning, as in Proverbs 3:18. Another derivation is possible, giving the meaning, “he shall be led aright,” i.e., shall have right moral guidance. The context, however, does not favour this. Upon the earth.—Rather, in the land, i.e., of Canaan.
Read Charles John Ellicott on Psalms 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The Lord will preserve him, and keep him alive] It is worthy of remark, that benevolent persons, who consider the poor, and especially the sick poor; who search cellars, garrets, back lanes, and such abodes of misery, to find them out, (even in the places where contagion keeps its seat,) very seldom fall a prey to their own benevolence. The Lord, in an especial manner, keeps them alive, and preserves them; while many, who endeavour to keep far from the contagion, are assailed by it, and fall victims to it. God loves the merciful man.
Read AdamClarke on Psalms 41 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. The blessings in store for the compassionate man.
Read Cambridge on Psalms 41 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord will preserve him, and keep him alive - This is a farther statement of the same principle, and it refers to a general, not a universal rule in the divine administration, that acts of piety
Read Albert Barnes on Psalms 41 →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
The LORD will protect and preserve him; He will bless him in the land and refuse to surrender him to the will of his foes.
Yahweh will preserve him, and keep him alive. He shall be blessed on the earth, and he will not surrender him to the will of his enemies.
The LORD will protect and preserve him; He will bless him in the land and refuse to give him over to the will of his foes.
May the Lord protect him and save his life! May he be blessed in the land! Do not turn him over to his enemies!
Tyndale line
The LORD will preserve him, and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies.
Jehovah will preserve him, and keep him alive, And he shall be blessed upon the earth; And deliver not thou him unto the will of his enemies.
The LORD will preserve him, and keep him alive, and he shall be blessed upon the earth; and deliver not thou him unto the will of his enemies.
The LORD will preserve him, and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him to the will of his enemies.
The Lord will keepe him, and preserue him aliue: he shalbe blessed vpon the earth, and thou wilt not deliuer him vnto the will of his enemies.
Strictly literal
Jehovah will preserve him, and keep him alive; he shall be made happy in the land; and thou wilt not deliver him to the will of his enemies.
Jehovah doth preserve him and revive him, He is happy in the land, And Thou givest him not into the will of his enemies.
YHWH preserves him and revives him, || He is blessed in the land, || And You do not give him into the will of his enemies.
(41:3) The Lord will preserve him, and keep him alive; he shall be made happy on the earth: and thou wilt not deliver him unto the revengeful desire of his enemies.
Yahweh will preserve him and keep him alive, and he will be blessed on the earth; Yahweh will not turn him over to the will of his enemies.
From the Latin
As the hart panteth after the fountains of water; so my soul panteth after thee, O God.
Simplified
The Lord protects them and keeps them alive. They will live happily in the land, and they will not be handed over to their enemies.
The Lord will keep him safe, and give him life; the Lord will let him be a blessing on the earth, and will not give him into the hand of his haters.
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 41:2 states, 'The LORD will protect and preserve him; He will bless him in the land and refuse to surrender him to the will of his foes.' The Septuagint (LXX) has a partial agreement with the MT, matching 5 of the 9 words, but its exact wording and structure differ from the MT, reflecting a different translation approach. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide an alternative reading for this verse, so they do not contribute additional differences or agreements here.
יְהוָ֤ה׀ יִשְׁמְרֵ֣הוּ וִֽ֭יחַיֵּהוּ וְאֻשַּׁ֣ר בָּאָ֑רֶץ וְאַֽל־ תִּ֝תְּנֵ֗הוּ בְּנֶ֣פֶשׁ אֹיְבָֽיו׃
5 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.
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 41:2
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.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
HVqi3ms/Sp3ms — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
HC/Vpu3ms/Sp3ms — Conjunction · verb piel third person masculine singular · suffixHC/Vpu3ms/Sp3ms
אָשַׁר (ashar) is a Hebrew verb meaning to go straight or advance, with a range of meanings including to lead, bless, or make happy. It is used in various forms, such as Qal (to go straight), Piel (to lead on), and Pual (to be made happy). The entries emphasize its figurative sense of progress and righteousness.
[אָשַׁר] vb. go straight, go on, advance
Qal go straight on in the way of understanding
Pi.
intensive go straight on, advance
causative lead on
set right, righten
pronounce happy, call blessed
Pu.
be led on
be made happy, blessed
base
H833 אָשַׁר go straight, go on, advance
833 'ashar aw-shar'
or rasher {aw-share'}; a primitive root; to be straight (used
in the widest sense, especially to be level, right, happy);
figuratively, to go forward, be honest, proper:--(call, be)
bless(-ed, happy), go, guide, lead, relieve.
אָשַׁר (a.shar) — to bless.
1) to go straight, walk, go on, advance, make progress
1a)(Qal) to go straight on, make progress
1b) (Piel)
1b1) to go straight on, advance
1b2) to lead on (causative)
1b3) to set right, righten
1b4) to pronounce happy, call blessed
1c) (Pual)
1c1) to be advanced, be led on
1c2) to be made happy, be blessed
Hc/VPq3ms — Verb · Pual · sequential perfect third person masculine singularHc/VPq3ms
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
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)
HC/Tn — Conjunction · particleHC/Tn
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqj2ms/Sp3ms — Verb qal jussive second person masculine singular · suffixHVqj2ms/Sp3ms
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HR/Ncfsc — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
HVqrmpc/Sp3ms — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms