Psalms 50:22 — Word Study
WLCבִּֽינוּ־ נָ֣א זֹ֭את שֹׁכְחֵ֣י אֱל֑וֹהַּ פֶּן־ אֶ֝טְרֹ֗ף וְאֵ֣ין מַצִּֽיל׃
BSANownâʼ considerbîyn [think carefully about, understand] thiszôʼth you who forgetshâkach Godʼĕlôwahh [Eloah, the one true deity] lestpên [beware, be cautious] I tear you to piecesṭâraph▸ [rip apart, pull to pieces] with no oneʼayin [there being, nothing, none] to rescue younâtsal [deliver, save]
| Greek | English | Parsing |
|---|---|---|
| בִּֽינוּ־ | consider | Verb, Qal, imperative second person masculine plural |
| נָ֣א | please | Particle |
| זֹ֭את | this | Particle |
| שֹׁכְחֵ֣י | O [those who] forget | Verb, Qal, participle (active) masculine plural common |
| אֱל֑וֹהַּ | God | Noun common, masculine singular absolute |
| פֶּן־ | lest | Particle |
| אֶ֝טְרֹ֗ף | I should tear to pieces | Verb, Qal, imperfect first person common singular |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| מַצִּֽיל׃ | [will be] a deliverer | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now consider this, you who forget God, lest I tear you to pieces, with no one to rescue you: |
| KJV | Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. |
| ASV | Now consider this, ye that forget God, Lest I tear you in pieces, and there be none to deliver: |
| YLT | Understand this, I pray you, Ye who are forgetting God, Lest I tear, and there is no deliverer. |
| WEB | “Now consider this, you who forget God, lest I tear you into pieces, and there be no one to deliver. |
| BBE | Now keep this in mind, you who have no memory of God, for fear that you may be crushed under my hand, with no one to give you help: |
There are no significant differences in translation regarding the key phrases in this verse.
The verse is structured around a main command with subordinate clauses elaborating on the audience and the consequences.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָצַל
verbבִּין
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 50:22
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 Warning to the Forgetfulgenerated
Psalms 50:22 serves as a stark reminder for those who forget God, indicating that neglecting the divine carries severe repercussions. The surrounding verses emphasize accountability and the importance of recognizing God's authority, as seen in the context where the psalmist addresses the behavior of the wicked and the necessity of repentance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:18 | You ignored the Rock who brought you forth; you forgot the God who gave you birth. |
| 2 | Ecclesiastes 7:14 | In the day of prosperity, be joyful, but in the day of adversity, consider this: God has made one of these along with the other, so that a man cannot discover anything that will come after him. |
| 3 | Ezekiel 18:28 | Because he considered and turned from all the transgressions he had committed, he will surely live; he will not die. |
| 4 | Haggai 1:5 | Now this is what the LORD of Hosts says: “Consider carefully your ways. |
| 5 | Luke 15:17 | Finally he came to his senses and said, ‘How many of my father’s hired servants have plenty of food? But here I am, starving to death! |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — בִּין, bi.nu-generated
The verb בִּין (biyn) is an imperative form meaning to understand or discern. It is derived from a root that conveys the idea of mentally separating and comprehending something, often used in contexts requiring insight or wisdom.
This form is addressed to a plural audience, indicating a collective responsibility to consider their actions. The psalmist calls for a thoughtful reflection on their relationship with God, urging them to grasp the seriousness of forgetting Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which translates the key phrase as consider this.
Sentence Structuregenerated
The structure of the verse revolves around the main verb בִּֽינוּ (consider), which governs the following phrases. The imperative form indicates a direct call to action, while the subsequent clauses elaborate on the consequences of forgetting God.
The use of the particle נָא (please) adds a tone of urgency and politeness, enhancing the imperative's weight. The final clause highlights the dire outcome of neglecting God, emphasizing the absence of a deliverer.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew בִּין is rendered as σύνετε (sýnete), which also means to understand. This choice reflects a direct translation of the imperative call to discern.
The Greek translation captures the essence of the warning, maintaining the urgency of the original Hebrew text.
In plain words — the whole versegenerated
Psalms 50:22 warns those who forget God to consider the serious consequences of their actions. The psalmist emphasizes that neglecting God can lead to destruction, with no one to save them from it.
Frequently Asked Questionsgenerated
Forgetting God refers to neglecting His commands and presence in one's life, leading to a lack of awareness of His authority.
The strong warning serves to highlight the serious consequences of ignoring God, emphasizing the need for repentance.
This phrase indicates that those who forget God will find themselves without help or deliverance in times of trouble.
Regular reflection on His word, prayer, and maintaining a conscious awareness of His presence can help prevent forgetfulness.
Reflection Questionsgenerated
- In what ways might I be forgetting God in my daily life?
- How can I cultivate a deeper awareness of God's presence?
- What steps can I take to ensure I remember God's commands?
- How does understanding the consequences of forgetting God affect my relationship with Him?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to emphasize the importance of remembering God and the consequences of forgetfulness, as seen in their writings.
But, "understand these things, you that forget God" [Psalms 50:22]. See how He cries, and keeps not silence, spares not.Early Church Fathers on Psalms 50 →
Give careful thought, he is saying, to each of my words; and you who suffer forgetfulness of God—forgetfulness of God being a source of sin—cure your wounds with the remedies of repentance before you are carried off by death,Early Church Fathers on Psalms 50 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 50:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow consider this,.... The evils that had been committed, and repent of them; for repentance is an after thought and reconsideration of sin, and humiliation for it; that the Lord, was not like them,
Read John Gill on Psalms 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. Now consider this - "this," i:e., all that has gone before, of warning against hypocrites and ungodly professors.
Read Robert Jamieson on Psalms 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe that forget God; ye hypocritical and ungodly Israelites, who have forgotten the God that formed you, and made you his people, and forgotten his mercies and judgments, by which you should have been instructed, and the covenant which you made with him, and by which you stand obliged to him. Lest I tear you in pieces; lest my patience be turned into fury, and I proceed to take vengeance on you. And there be none to deliver; or, for (as the Hebrew particle is oft rendered) there is none that can or will deliver you. None can rescue you from the power of mine anger.
Read Matthew Poole on Psalms 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 50:22 Now consider this, ye that forget God, lest I tear [you] in pieces, and [there be] none to deliver.Ver. 22. Now consider this, ye that forget God] That cast him and his counsels behind your backs, before he awaken your drowsy consciences, and rouse up the lion that lieth sleeping in your bosoms, like Cain’ s dog, Genesis 4:7, with his dog-sleep; and before you come to answer for all, with flames about your ears. Lest I tear you in pieces, and there be none to deliver you] From the wolf a shepherd may rescue his lamb, not so from the hungry lion, Amos 3:12 Isaiah 31:4. God’ s power is irresistible, his punishments unavoidable.
Read John Trapp on Psalms 50 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Now consider this] Ye have forgotten your God, and sinned against him. He has marked down all your iniquities, and has them in order to exhibit against you. Beware, therefore, lest he tear you to pieces, when there is none to deliver; for none can deliver you but the Christ you reject. And how can ye escape, if ye neglect so great a salvation?
Read AdamClarke on Psalms 50 →CambridgeThe Cambridge Bible for Schools and Colleges22, 23. Practical conclusion, addressed to both classes: to the formal worshippers who ‘forget God’ by ignoring the spiritual character of the worship which He desires, as well as to the hypocrites whose conduct proves that they “refuse to have Him in their knowledge.”
Read Cambridge on Psalms 50 →Albert Barnes1798–1870Barnes' Notes on the BibleNow consider this - Understand this; give attention to this. The word “now” does not well express the force of the original.
Read Albert Barnes on Psalms 50 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Now consider this, you who forget God, lest I tear you to pieces, with no one to rescue you:
“Now consider this, you who forget God, lest I tear you into pieces, and there be no one to deliver.
Now consider this, you who forget God, lest I tear you to pieces, with no one to rescue you:
Carefully consider this, you who reject God! Otherwise I will rip you to shreds and no one will be able to rescue you.
Tyndale line
Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.
Now consider this, ye that forget God, Lest I tear you in pieces, and there be none to deliver:
Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver:
Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.
Oh cosider this, ye that forget God, least I teare you in pieces, and there be none that can deliuer you.
Strictly literal
Now consider this, ye that forget God, lest I tear in pieces, and there be no deliverer.
Understand this, I pray you, Ye who are forgetting God, Lest I tear, and there is no deliverer.
Now understand this, || You who are forgetting God, || Lest I tear, and there is no deliverer.
Do but reflect on this, ye that forget God, lest I tear [you] in pieces, with none to deliver.
Give this careful consideration, you who forget God, otherwise I will tear you to pieces, and there will be no one to come to help you!
Simplified
Think again, you people who dismiss God, or I will tear you apart, and no one will be able to save you.
Now keep this in mind, you who have no memory of God, for fear that you may be crushed under my hand, with no one to give you help:
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 Dead Sea Scrolls largely agree, with the scrolls showing minor restorations. Both texts convey the same essential warning against forgetting God and the consequences that follow.
בִּֽינוּ־ נָ֣א זֹ֭את שֹׁכְחֵ֣י אֱל֑וֹהַּ פֶּן־ אֶ֝טְרֹ֗ף וְאֵ֣ין מַצִּֽיל׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
בינו נא זאת שכחי אלוה פן אטרף ואין מציל
7 words on the leather — 2 partly restored.
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 50:22
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.
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
kon-sid'-er: In the New Testament the force of the word is brought out most vividly in Mt 6:26 (katamanthano), where it means to "examine closely," as though the observer had to bend down for this purpose, and in Lu 12:27; Heb 10:24 (katanoeo, to "observe well"), while in Heb 13:7 the anatheoreo, "look up toward" or "look again at" is consistent with the reverential regard commended in the context. Used in the Old Testament for a variety of Hebrew terms, signifying inspecting (Pr 31:16), examining (Le 13:13), giving serious thoughts to (
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
טָרַף (taraph) is a Hebrew verb meaning to tear, rend, or pluck. It can describe the action of tearing in various forms, such as being torn in pieces or providing food. The entries indicate a range of uses, from physical tearing to metaphorical feeding, with specific examples in contexts like animals being torn apart.
טָרַף vb. tear, rend, pluck
Qal tear, rend
Niph. of animal torn
Pu. Joseph has certainly been torn in pieces
Hiph. let me devour my appointed bread
base
H2963 טָרַף tear, rend, pluck
2963 taraph taw-raf'
a primitive root; to pluck off or pull to pieces; causatively
to supply with food (as in morsels):--catch, X without doubt,
feed, ravin, rend in pieces, X surely, tear (in pieces).
טָרַף (ta.raph) — to tear.
1) to tear, rend, pluck
1a) (Qal) to tear, rend
1b) (Niphal) to be torn in pieces
1c) (Poal) to be torn in pieces
1d) (Hiphil) to provide food
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
→ An appellation of Jesus Ro 11:26