Psalms 45:5 — Word Study
WLCחִצֶּ֗יךָ שְׁנ֫וּנִ֥ים עַ֭מִּים תַּחְתֶּ֣יךָ יִפְּל֑וּ בְּ֝לֵ֗ב אוֹיְבֵ֥י הַמֶּֽלֶךְ׃
BSAgloryhâdâr to rushtsâlach to riderâkab uponʻal Chroniclesdâbâr truthʼemeth gentlenessʻanvâh Righteousnesstsedeq to shootyârâh to fearyârêʼ Ben]jaminyâmîyn
| Greek | English | Parsing |
|---|---|---|
| חִצֶּ֗יךָ | arrows your | Noun common masculine plural construct, suffix |
| שְׁנ֫וּנִ֥ים | [are] sharpened | Verb, Qal, participle (passive) masculine plural |
| עַ֭מִּים | peoples | Noun common, masculine plural absolute |
| תַּחְתֶּ֣יךָ | under you | Noun common masculine plural construct, suffix |
| יִפְּל֑וּ | they will fall | Verb, Qal, imperfect third person masculine plural |
| בְּ֝לֵ֗ב | in [the] heart of | Preposition, noun common masculine singular construct |
| אוֹיְבֵ֥י | [the] enemies of | Verb, Qal, participle (active) masculine plural common |
| הַמֶּֽלֶךְ׃ | the king | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your arrows pierce the hearts of the king’s foes; the nations fall beneath your feet. |
| KJV | Thine arrows are sharp in the heart of the king’s enemies; whereby the people fall under thee. |
| ASV | Thine arrows are sharp; The peoples fall under thee; They are in the heart of the king’s enemies. |
| YLT | Thine arrows [are] sharp, — Peoples fall under Thee — In the heart of the enemies of the king. |
| WEB | Your arrows are sharp. The nations fall under you, with arrows in the heart of the king’s enemies. |
| BBE | Your arrows are sharp in the heart of the king's haters; because of them the peoples are falling under you. |
Where they part company is not evident in this verse, as all translations agree on the key terms.
The structure consists of a main clause followed by two prepositional phrases that provide additional context about the subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצָלֵחַ
verbהוּא
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 45:5
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 Royal Psalm of Victorygenerated
Psalm 45:5 is a part of a royal psalm that celebrates the king's splendor and victories. The psalmist describes the king's arrows as instruments of divine judgment that pierce the hearts of his enemies, illustrating his power over nations and foes. The imagery evokes a sense of authority and triumph, emphasizing the king's role as a protector and warrior, with the nations submitting to his rule.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 21:12 | For You will put them to flight when Your bow is trained upon them. |
| 2 | Psalm 38:2 | For Your arrows have pierced me deeply, and Your hand has pressed down on me. |
| 3 | Numbers 24:8 | God brought him out of Egypt with strength like a wild ox, to devour hostile nations and crush their bones, to pierce them with arrows. |
| 4 | Zechariah 9:13–14 | For I will bend Judah as My bow and fit it with Ephraim. I will rouse your sons, O Zion, against the sons of Greece. I will make you like the sword of a mighty man. |
| 5 | Psalm 2:1–9 | Why do the nations rage and the peoples plot in vain? |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — חִצֶּ֗יךָ, chi.Tzei.khagenerated
The word חֵץ (chets) means 'arrow,' and it is derived from a root meaning 'to pierce.' In this verse, it refers to the king's arrows, which symbolize his power to strike down enemies. The parsing indicates it is a masculine plural noun with a possessive suffix, showing that these arrows belong to the king.
In the context of the verse, the arrows are described as שְׁנ֫וּנִ֥ים (shenan), meaning 'sharpened.' This participle suggests that the arrows are not only weapons but are also effective tools of judgment that penetrate deeply into the hearts of the king's foes.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree on the rendering of the key terms, particularly arrows for חִצֶּ֗יךָ and sharpened for שְׁנ֫וּנִ֥ים.
Sentence Structuregenerated
The main verb in this verse is יִפְּל֑וּ (yi.pe.Lu), meaning 'they will fall.' It governs the structure, indicating the action that results from the previous phrases. The subject of the verb is עַ֭מִּים ('A.mim), meaning 'peoples,' and the prepositional phrase תַּחְתֶּ֣יךָ (tach.Tei.kha), meaning 'under you,' shows the position of the nations in relation to the king.
The structure emphasizes the cause-and-effect relationship: the king's arrows lead to the downfall of his enemies, illustrating the power dynamic at play.
Septuagint Backgroundgenerated
The Septuagint translates חִצֶּ֗יךָ as καὶ (kai), indicating a straightforward rendering of 'arrows.' This suggests a direct correspondence to the Hebrew meaning without additional interpretation.
The choice of ἔντεινον for שְׁנ֫וּנִ֥ים implies a focus on the action of sharpening, reinforcing the idea of the arrows being effective weapons in battle.
In plain words — the whole versegenerated
Psalm 45:5 describes how the king's arrows pierce the hearts of his enemies, leading to their downfall. This imagery highlights the king's power and authority over nations, emphasizing that they fall beneath his feet in submission.
Frequently Asked Questionsgenerated
The arrows symbolize the king's power and authority to defeat his enemies, representing divine judgment.
The nations fall beneath the king's feet, indicating their submission and defeat.
The term 'sharpened' suggests that the arrows are effective and deadly weapons, emphasizing their ability to pierce deeply.
The king represents authority and power, and this psalm celebrates his victories and the submission of his enemies.
Reflection Questionsgenerated
- How can I recognize the authority of God in my life, similar to the king's authority in this psalm?
- In what ways do I see the effects of God's judgment in the world around me?
- What does it mean to submit to God's authority, as the nations do in this verse?
- How can I ensure that I am on the right side of God's judgment?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to illustrate the power of God's word and the authority of the king, drawing from the imagery of arrows piercing the heart.
The sharp arrows of the Mighty One are the well-aimed words that touch the hearts of the hearers, striking and wounding their keenly perceptive souls.Early Church Fathers on Psalms 45 →
Do you see the successful outcome of the war? The submission of those previously rebellious? The instruction? The catechesis? Their very fall and submission to him, you see, are for everyone the basis and foundation of their exaltation.Early Church Fathers on Psalms 45 →
"Your arrows are sharp, are most powerful" [Psalms 45:5]; words that pierce the heart, that kindle love.Early Church Fathers on Psalms 45 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 45:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThine arrows [are] sharp in the heart of the king's enemies,.... Meaning either the Jews, who were the implacable enemies of Christ, and who would not have him to reign over them; in the midst of
Read John Gill on Psalms 45 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee. Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee.
Read Robert Jamieson on Psalms 45 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThine arrows; the same thing for substance with the sword, , both noting the instruments by which he conquers his enemies; which is no other than his word, which is sharp and powerful, and pierceth the hearts of men, ; which also first wounds sinners, and then heals them; and which is for the fall as well as for the rising of many, , and for judgment as well as for mercy, ; to some a savour of death, and to others a savour of life, ; and therefore is fitly compared to arrows; which title is sometimes given to words, as , and frequently to God’ s plagues or judgments, 64:7, such as the word becomes to ungodly men by their own fault. And these metaphorical weapons are oft ascribed to Christ…
Read Matthew Poole on Psalms 45 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 45:5 Thine arrows [are] sharp in the heart of the king’ s enemies; [whereby] the people fall under thee.Ver. 5. Thine arrows are sharp, &c.] Peter’ s converts were pricked at heart; and Stephen’ s hearers were cut to the heart, Acts 2:37; Acts 7:54. Christ can fetch in his rebels afar off; he hath arrows as well as a sword, to wound them; that men may either bend or break, yield or become his footstool; one way or other he will surely have the better of them.
Read John Trapp on Psalms 45 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Thine arrows.—Our version has transposed the clauses of this verse. The original is more vivid. “Thine arrows are sharpened— The people under Thee fall— Against the heart of the king’s enemies.” The poet actually sees the battle raging before him.
Read Charles John Ellicott on Psalms 45 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Thine arrows are sharp] The arrows here may mean the convictions produced in the hearts of men by the preaching of the Gospel. The King is God himself; his enemies are sinners of all sorts. The people, the Jews, thousands of whom were pricked in their hearts under the preaching of Peter and others. All fall before Christ; those who received the word rose again by repentance and faith; those who did not, fell down-all down!
Read AdamClarke on Psalms 45 →CambridgeThe Cambridge Bible for Schools and Colleges5. As the text stands it must be rendered; Thine arrows are sharp; Peoples fall under thee: (They are) in the heart of the king’s enemies. The poet depicts the battle with rapid vigorous strokes of his pen. The king’s arrows are sharpened (Isaiah 5:28), ready for fatal effect; his enemies fall at their discharge; he rides on over their prostrate corpses; each shaft has found its mark in the heart of a foe. But the construction is abrupt, and possibly there is some error in the text.
Read Cambridge on Psalms 45 →Albert Barnes1798–1870Barnes' Notes on the BibleThine arrows are sharp in the heart ... - literally, “Thine arrows are sharp - the people under thee shall fall - in the heart of the enemies of the king.” The process of “thought” in the verse seems to be this: First.
Read Albert Barnes on Psalms 45 →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
Your arrows pierce the hearts of the king’s foes; the nations fall beneath your feet.
Your arrows are sharp. The nations fall under you, with arrows in the heart of the king’s enemies.
Your arrows pierce the hearts of the king’s foes; the nations fall beneath your feet.
Your arrows are sharp and penetrate the hearts of the king’s enemies. Nations fall at your feet.
Tyndale line
Thine arrows are sharp in the heart of the king’s enemies; whereby the people fall under thee.
Thine arrows are sharp; The peoples fall under thee; They are in the heart of the king’s enemies.
Thine arrows are sharp; the peoples fall under thee; they are in the heart of the king’s enemies.
Thy arrows are sharp in the heart of the king's enemies; by which the people fall under thee.
Thine arrowes are sharpe to pearce the heart of the Kings enemies: therefore the people shall fall vnder thee.
Strictly literal
Thine arrows are sharp — peoples fall under thee — in the heart of the king's enemies.
Thine arrows [are] sharp, — Peoples fall under Thee — In the heart of the enemies of the king.
Your arrows [are] sharp—Peoples fall under You—In the heart of the enemies of the King.
(45:6) Thy sharpened arrows—people will fall down beneath thee—[will enter] into the heart of the king's enemies.
Your arrows are sharp; the peoples fall under you; your arrows are in the hearts of the king's enemies.
From the Latin
The stream of the river maketh the city of God joyful: the most High hath sanctified his own tabernacle.
Simplified
Your sharp arrows pierce the hearts of your enemies; the nations fall under you.
Your arrows are sharp in the heart of the king's haters; because of them the peoples are falling under you.
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 on the wording of this verse, with six of the eight words matching. The Septuagint's structure is different, but it conveys the same essential meaning regarding the king's arrows and the fate of his enemies.
חִצֶּ֗יךָ שְׁנ֫וּנִ֥ים עַ֭מִּים תַּחְתֶּ֣יךָ יִפְּל֑וּ בְּ֝לֵ֗ב אוֹיְבֵ֥י הַמֶּֽלֶךְ׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 45:5
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.
חֵץ (chets) means 'arrow,' primarily found in poetic and prophetic contexts. It is derived from a root meaning 'to pierce' and can imply a wound or refer to a thunderbolt in a figurative sense. The word also encompasses related terms like 'dart' and 'shaft,' indicating its use in various forms of weaponry.
חֵץ n.m. arrow, mostly poet. and proph.
base
H2671 חֵץ arrow, mostly poet. and proph.
2671 chets khayts
from 2686; properly, a piercer, i.e. an arrow; by
implication, a wound; figuratively, (of God) thunder-bolt; (by
interchange for 6086) the shaft of a spear:--+ archer, arrow,
dart, shaft, staff, wound.
see HEBREW for 02686
see HEBREW for 06086
חֵץ (chets) — arrow.
arrow
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
שָׁנַן (shanan) primarily means to sharpen or whet. It can also refer to teaching incisively or being pierced, particularly in a figurative sense. The word appears in various forms, including Qal for sharpening and Piel for teaching. Notably, it is associated with a piercing feeling in the kidneys.
[שָׁנַן] vb. whet, sharpen
Qal whet, sharpen
Pi. teach the words incisively
Hithpō‛. in my kidneys I was pierced
base
H8150 [שָׁנַן] whet, sharpen .whet, sharpen
. teach the words incisively
. in my kidneys I was pierced
8150 shanan shaw-nan'
a primitive root; to point (transitive or intransitive);
intensively, to pierce; figuratively, to inculcate:--prick,
sharp(-en), teach diligently, whet.
שָׁנַן (sha.nan) — to sharpen.
1) to sharpen, whet
1a) (Qal) to whet, sharpen
1b) (Piel) to sharpen, teach (incisively)
1c)(Hithpolel) to be pierced
HVqsmpa — Verb · Qal · participle (passive) masculine pluralHVqsmpa
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HNcmpa — Noun common · masculine plural absoluteHNcmpa
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HR/Ncmsc — 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…
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 — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…