Psalms 43:1 — Word Study
WLCשָׁפְטֵ֤נִי אֱלֹהִ֨ים׀ וְרִ֘יבָ֤ה רִיבִ֗י מִגּ֥וֹי לֹא־ חָסִ֑יד מֵ֤אִישׁ־ מִרְמָ֖ה וְעַוְלָ֣ה תְפַלְּטֵֽנִי׃
BSAVindicate meshâphaṭ [judge, plead my cause] O Godʼĕlôhîym [Elohim, the supreme Judge] and pleadrîyb [contend for, argue] my caserîyb against an ungodlylôʼ [unfaithful] nationgôwy [Gentile, non-Hebrew people] deliver mepâlaṭ▸ [rescue, save] from deceitfulmirmâh [false, cheating] and unjustʻevel [wicked, morally evil] menʼîysh
| Greek | English | Parsing |
|---|---|---|
| שָׁפְטֵ֤נִי | vindicate me | Verb qal imperative second person masculine singular, suffix |
| אֱלֹהִ֨ים׀ | O God | Noun common, masculine plural absolute |
| וְרִ֘יבָ֤ה | and conduct ! | Conjunction, verb qal imperative second person masculine singular, suffix |
| רִיבִ֗י | case my | Noun common masculine singular construct, suffix |
| מִגּ֥וֹי | from a nation | Preposition, noun common masculine singular absolute |
| לֹא־ | not | Particle |
| חָסִ֑יד | faithful | |
| מֵ֤אִישׁ־ | from a man of | Preposition, noun common masculine singular construct |
| מִרְמָ֖ה | deceit | Noun common, feminine singular absolute |
| וְעַוְלָ֣ה | and injustice | Conjunction, noun common feminine singular absolute |
| תְפַלְּטֵֽנִי׃ | you will deliver me | Verb piel imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Vindicate me, O God, and plead my case against an ungodly nation; deliver me from deceitful and unjust men. |
| KJV | Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man. |
| ASV | Judge me, O God, and plead my cause against an ungodly nation: Oh deliver me from the deceitful and unjust man. |
| YLT | Judge me, O God, And plead my cause against a nation not pious, From a man of deceit and perverseness Thou dost deliver me, |
| WEB | Vindicate me, God, and plead my cause against an ungodly nation. Oh, deliver me from deceitful and wicked men. |
| BBE | Be my judge, O God, supporting my cause against a nation without religion; O keep me from the false and evil man. |
Where they part company is in the interpretation of the plea for vindication, but all translations agree on the essence of the request.
The verse is structured around a main plea with several supporting actions, emphasizing the psalmist's urgent request for divine intervention.
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 43:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Plea for Justicegenerated
Psalm 43:1 expresses a deep yearning for divine justice. The psalmist calls upon God to vindicate him against an ungodly nation and to deliver him from deceitful and unjust men. This plea reflects the struggles faced by the faithful in a world filled with treachery and moral corruption, emphasizing the need for God's intervention and protection.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:8 | The LORD judges the peoples; vindicate me, O LORD, according to my righteousness and integrity. |
| 2 | Psalm 26:1 | Vindicate me, O LORD! For I have walked with integrity; I have trusted in the LORD without wavering. |
| 3 | Psalm 35:24 | Vindicate me by Your righteousness, O LORD my God, and do not let them gloat over me. |
| 4 | Psalm 75:7 | but it is God who judges; He brings down one and exalts another. |
| 5 | 1 Corinthians 4:4 | My conscience is clear, but that does not vindicate me. It is the Lord who judges me. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — שָׁפְטֵ֤נִי, sha.fe.Te.nigenerated
The verb שָׁפַט (shaphat) means to judge or govern, and can also imply vindication or punishment. In this context, the psalmist asks God to act as a judge, to plead his cause against those who are unrighteous.
The imperative form indicates urgency and desperation, showing that the psalmist seeks immediate action from God. This word is often used in legal contexts, emphasizing the need for justice.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of שָׁפְטֵ֤נִי as vindicate me in all versions, including the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The verse consists of a main verb phrase, שָׁפְטֵ֤נִי (vindicate me), followed by a series of clauses that elaborate on the psalmist's request. The construction emphasizes the urgency of the plea and the specific context of the psalmist's situation.
The structure is straightforward, with the imperative verb leading the sentence, indicating a direct appeal to God for justice and deliverance.
Septuagint Backgroundgenerated
The Septuagint translates שָׁפְטֵ֤נִי as judge me, using the Greek word δίκασον (dikasōn), which carries a similar legal connotation. This choice reflects a consistent understanding of the psalmist's request for divine judgment.
By using a term that emphasizes judicial authority, the Septuagint reinforces the psalmist's appeal for God's intervention in his plight.
In plain words — the whole versegenerated
Psalm 43:1 is a plea for justice where the psalmist asks God to vindicate him against an ungodly nation and to save him from deceitful and unjust men. This reflects the struggles faced by the faithful in a corrupt world.
Frequently Asked Questionsgenerated
The psalmist is asking God to judge his situation and declare him right in the face of injustice.
This term refers to people who do not follow God's ways and are seen as morally corrupt.
The psalmist seeks rescue from those who are deceitful and unjust, asking for God's protection.
It shows a deep reliance on God as the ultimate judge and protector in times of trouble.
Reflection Questionsgenerated
- In what areas of my life do I need God's vindication or justice?
- How can I seek to be a faithful person in a world that often seems unjust?
- What does it mean for me to trust in God's deliverance from deceitful people?
- How can I apply the psalmist's plea for justice in my own prayers?
The early church on this verse — how the Fathers read it
Early church fathers like Augustine of Hippo reference this psalm to discuss themes of divine judgment and mercy, illustrating its theological significance.
"Judge me, O Lord, and separate my cause from the ungodly nation" [Psalms 43:1]. I do not dread Your judgment, because I know Your mercy. "Judge me, O God," he cries.Early Church Fathers on Psalms 43 →
Some one, perchance, hears a person saying, “Judge me, O God,” and he is amazed. For one usually says, “May God pardon me;Early Church Fathers on Psalms 43 →
The psalm is without a title in the Hebrew for the reason of having a similar meaning to the preceding one.Early Church Fathers on Psalms 43 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 43:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleJudge me, O God,.... The Targum adds, with the judgment of truth; see Romans 2:2; and plead my cause; which was a righteous one; and therefore he could commit it to God to be tried and judged by him,
Read John Gill on Psalms 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryJudge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man. Judge me - vindicate me. Plead my cause against an ungodly nation.
Read Robert Jamieson on Psalms 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 43 THE This Psalm seems to have been composed by the same author, and upon the same occasion with the former. David, praying against his fierce and crafty enemies, ; and to be restored to the temple, ,3; promiseth to serve God joyfully, . He encourageth his soul to trust in God, . Judge me; or, judge or give sentence for me, as this phrase is used, , and elsewhere. Ungodly, or unmerciful, i.e. cruel or inhuman; for it is a meiosis. Nation; so he calls the company of his enemies for their great numbers, and because they were the far greatest part, and almost the whole body of the nation. Deceitful and unjust; who covereth his wicked designs with fair and false pretences; which sort of…
Read Matthew Poole on Psalms 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 43:1 Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.Ver. 1. Judge me, O God] This psalm is, as it were, an epitome or an appendix to the former, and little differing in words or matter. Plead my cause] See Psalms 35:1. Against an ungodly nation] Heb. a nation not mild or merciful; so he calleth Absalom’ s complices, who sought and would have sucked his blood. Such are a people of God’ s wrath and of his curse. O deliver me, &c.] From Absalom, or Ahithophel, or the whole faction.
Read John Trapp on Psalms 43 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXLIII. (1) An ungodly nation.—In the Hebrew simply a negative term, a nation not khasîd, i.e., not in the covenant. But naturally a positive idea of ungodliness and wickedness would attach to such a term.
Read Charles John Ellicott on Psalms 43 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XLIII The psalmist begs God to take his part against his enemies, 1, 2; to send his light and truth to guide him to the tabernacle, 3; promises, if brought thither, to be faithful in the Divine service, 4; chides himself for despondency, and takes courage, 5. NOTES ON PSALM XLIII There is no title to this Psalm in the Hebrew, nor in the Chaldee. The Syriac says it was composed "by David when Jonathan told him that Saul intended to slay him." The Arabic says of this, as of the preceding, that it is a prayer for the backsliding Jews. It is most evidently on the same subject with the forty-second Psalm, had the same author or authors, and contains the remaining part of the complaint of…
Read AdamClarke on Psalms 43 →CambridgeThe Cambridge Bible for Schools and CollegesPsalms 43:1-5. A passionate prayer for deliverance from his enemies and restoration to the privileges of the sanctuary.
Read Cambridge on Psalms 43 →Albert Barnes1798–1870Barnes' Notes on the BibleJudge me, O God - This does not mean, Pronounce sentence upon me; but, Undertake my cause; interpose in my behalf; do justice in the case.
Read Albert Barnes on Psalms 43 →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
Vindicate me, O God, and plead my case against an ungodly nation; deliver me from deceitful and unjust men.
Vindicate me, God, and plead my cause against an ungodly nation. Oh, deliver me from deceitful and wicked men.
Vindicate me, O God, and plead my case against an ungodly nation; deliver me from deceitful and unjust men.
Vindicate me, O God! Fight for me against an ungodly nation! Deliver me from deceitful and evil men!
Tyndale line
Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.
Judge me, O God, and plead my cause against an ungodly nation: Oh deliver me from the deceitful and unjust man.
Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.
Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.
Judge me, O God, and defend my cause against the vnmercifull people: deliuer mee from the deceitfull and wicked man.
Strictly literal
Judge me, O God, and plead my cause against an ungodly nation; deliver me from the deceitful and unrighteous man.
Judge me, O God, And plead my cause against a nation not pious, From a man of deceit and perverseness Thou dost deliver me,
Judge me, O God, || And plead my cause against a nation not pious, || You deliver me from a man of deceit and perverseness,
Judge me, O God, and plead my cause against an ungodly nation: from the deceitful and unjust man do thou deliver me.
Bring me justice, God, and plead my cause against an ungodly nation.
From the Latin
Unto the end, for the sons of Core, to give understanding.
Simplified
God, please vindicate me! Plead my case against an unfaithful nation; save me from these wicked and dishonest people.
Be my judge, O God, supporting my cause against a nation without religion; O keep me from the false and evil man.
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 align closely, with all 11 words matched. The Dead Sea Scrolls fragment supports the verse's content but contains only partial text, indicating some editorial restoration.
שָׁפְטֵ֤נִי אֱלֹהִ֨ים׀ וְרִ֘יבָ֤ה רִיבִ֗י מִגּ֥וֹי לֹא־ חָסִ֑יד מֵ֤אִישׁ־ מִרְמָ֖ה וְעַוְלָ֣ה תְפַלְּטֵֽנִי׃
11 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[מרמה] [ועולה] תפלט׳ני
3 words of the verse are on this fragment — 2 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 43:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
Conj | V-Qal-Impv-2ms | Suff — Conjunction · verb qal imperative second person masculine singular · suffixHC/Vqv2ms/Sh
kon'-dukt.
See ETHICS.
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
חָסִיד (chaciyd) means kind or pious, referring to someone who is religiously devoted or merciful. It encompasses terms like saint, godly, and faithful. The word is rooted in the concept of kindness, often associated with God's attributes in contexts like Jeremiah 3:12 and Psalm 145:17.
חָסִיד adj.m. kind, pious (so, as denoting active practice of חֶסֶד, kindness, Thes MV De and most, cf. קָצִיר, פָּקִיד etc.; > Hup on ψ 4:4 RVm who expl. as passive reception of י׳’s חֶסֶד, cf. שָׂכִיר, אָסִיר etc.; its used as attribute of God Je 3:12 ψ 145:17, and the context ψ 12:1 Mi 7:2 etc., favour active sense)—
kind
pious, godly
base
H2623 חָסִיד kind, pious
2623 chaciyd khaw-seed'
from 2616; properly, kind, i.e. (religiously) pious (a
saint):--godly (man), good, holy (one), merciful, saint, (un-
)godly.
see HEBREW for 02616
חָסִיד (cha.sid) — pious.
1) faithful, kind, godly, holy one, saint, pious
1a) kind
1b) pious, godly
1c) faithful ones (subst)
HAamsa — HAamsa
Faithful
As a designation of Christians, means full of faith, trustful, and not simply trustworthy (Acts 10:45; 16:1; 2 Cor. 6:15; Col. 1:2; 1 Tim. 4:3, 12; 5:16; 6:2; Titus 1:6; Eph. 1:1; 1 Cor. 4:17, etc.).
It is used also of God’s word or covenant as true and to be trusted (Ps. 119:86, 138; Isa. 25:1; 1 Tim. 1:15;
In many passages in the Bible, means "believing." Thus in Ga 3:9, believers are said to be blessed with Abraham, because of his preeminent distinction above all man for steadfast faith in God. This appellation is given in Scripture to true Christians, to indicate not only their saving faith in Christ, but their trustworthy and consistent Christian character, Ac 16:15 1Co 4:17 Eph 6:21 Col 4:9 1Pe 5:12. "A faithful saying" is one that cannot prove false, 1Ti 1:15 2Ti…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
N-fs — Noun common · feminine singular absoluteHNcfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…
The Hebrew word עָ֫וֶל (*evel*) and its variant עַוְלָה (*avlah*) both denote concepts of injustice and unrighteousness. They encompass moral evil, including violent deeds and wrongful speech. The entries highlight their usage as nouns, with no significant disagreement among lexicons.
עָ֫וֶל n.m. injustice, unrighteousness
base
עַוְלָה n.f. injustice, unrighteousness, wrong
base
H5766a עָ֫וֶל injustice, unrighteousness H5766b עַוְלָה injustice, unrighteousness, wrong
5766 `evel eh'-vel
or lavel {aw'-vel}; and (feminine) lavlah {av-law'}; or owlah
{o-law'}; or .olah {o-law'}; from 5765; (moral)
evil:--iniquity, perverseness, unjust(-ly),
unrighteousness(-ly); wicked(-ness).
see HEBREW for 05765
עָ֫וֶל (e.vel) — injustice.
injustice, unrighteousness
Another spelling of av.lah (עַוְלָה "injustice" H5766B)
עַוְלָה (av.lah) — injustice.
1) injustice, unrighteousness, wrong
1a) violent deeds of injustice
1b) injustice (of speech)
1c) injustice (generally)
Conj | N-cs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
פָּלַט (palat) is a Hebrew verb meaning to escape or slip away. It encompasses various nuances, including delivering, bringing to safety, and causing to escape, with different forms indicating active or passive meanings. The entries suggest its use in contexts of security and deliverance, though no specific Old Testament verses are cited.
[פָּלַט] vb. escape
Qal and (if) escapers of them escape.
Pi.
bring into security
cause to escape, cast forth, of cow calving
appar. intrans. be delivered
Hiph. bring into security
base
H6403 [פָּלַט] escape .and (if) escapers of them escape.
. . bring into security
. cause to escape, cast forth, of cow calving
. appar. intrans. be delivered
. bring into security
6403 palat paw-lat'
a primitive root; to slip out, i.e. escape; causatively, to
deliver:--calve, carry away safe, deliver, (cause to) escape.
פָּלַט (pa.lat) — to escape.
1) to escape, save, deliver, slip away
1a) (Qal) to escape
1b) (Piel)
1b1) to bring into security, deliver
1b2) to cause to escape, cast forth
1b3) to be delivered
1b4) to slip away
1c) (Hiphil) to bring into security, bring to safety
V-Piel-Imperf-2ms | Suff — Verb piel imperfect second person masculine singular · suffixHVpi2ms/Sp1bs