Psalms 51:1 — Word Study
WLCחָנֵּ֣נִי אֱלֹהִ֣ים כְּחַסְדֶּ֑ךָ כְּרֹ֥ב רַ֝חֲמֶ֗יךָ מְחֵ֣ה פְשָׁעָֽי׃
BSAFor the choirmasternâtsach A Psalmmizmôwr of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| חָנֵּ֣נִי | show favor to me | Verb qal imperative second person masculine singular, suffix |
| אֱלֹהִ֣ים | O God | Noun common, masculine plural absolute |
| כְּחַסְדֶּ֑ךָ | according to covenant loyalty your | Preposition, noun common masculine singular construct, suffix |
| כְּרֹ֥ב | according to [the] greatness of | Preposition, noun common masculine singular construct |
| רַ֝חֲמֶ֗יךָ | compassion your | Noun common masculine plural construct, suffix |
| מְחֵ֣ה | wipe out | Verb, Qal, imperative second person masculine singular |
| פְשָׁעָֽי׃ | transgressions my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Have mercy on me, O God, according to Your loving devotion; according to Your great compassion, blot out my transgressions. |
| KJV | Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. |
| ASV | Have mercy upon me, O God, according to thy lovingkindness: According to the multitude of thy tender mercies blot out my transgressions. |
| YLT | To the Overseer. — A Psalm of David, in the coming in unto him of Nathan the prophet, when he hath gone in unto Bath-Sheba. Favour me, O God, according to Thy kindness, According to the abundance of Thy mercies, Blot out my transgressions. |
| WEB | Have mercy on me, God, according to your loving kindness. According to the multitude of your tender mercies, blot out my transgressions. |
| BBE | Have pity on me, O God, in your mercy; out of a full heart, take away my sin. |
Translations agree on the plea for mercy in חָנֵּ֣נִי — see How Translations Differ.
The sentence is structured around a main plea with supporting phrases that elaborate on the basis for that plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH4229
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 51:1
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 Mercygenerated
Psalm 51:1 is a plea from David, seeking God's mercy and forgiveness after his sin with Bathsheba. This psalm emphasizes the need for divine compassion and the hope for restoration. It reflects a deep understanding of God's character as merciful and loving, which is crucial for repentance and reconciliation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 12:1–13 | Then the LORD sent Nathan to David, and when he arrived, he said, “There were two men in a certain city, one rich and the other poor. |
| 2 | 2 Samuel 11:2–27 | One evening David got up from his bed and strolled around on the roof of the palace. And from the roof he saw a woman bathing—a very beautiful woman. |
| 3 | Psalm 25:6–7 | Remember, O LORD, Your compassion and loving devotion, for they are from age to age. |
| 4 | Psalm 109:21 | But You, O GOD, the Lord, deal kindly with me for the sake of Your name; deliver me by the goodness of Your loving devotion. |
| 5 | Psalm 119:124 | Deal with Your servant according to Your loving devotion, and teach me Your statutes. |
The Treasury of Scripture Knowledge — 28 references, hung on the phrase they belong to
The Key Word — חָנֵּ֣נִי, cho.ne.nigenerated
The verb חָנַן (chanan) means to show favor or be gracious, often implying a bending down to help someone in need. In this context, David is asking God to extend His kindness towards him, acknowledging his own unworthiness and the need for divine intervention.
The imperative form indicates a direct appeal to God, highlighting David's urgent need for mercy. This word encapsulates the essence of the relationship between God and humanity, where grace is sought in times of failure.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of חָנֵּ֣נִי as 'have mercy on me.' The BSB, KJV, ASV, YLT, WEB, and BBE all translate this phrase similarly, emphasizing the plea for divine grace.
Sentence Structuregenerated
The main clause is driven by the verb חָנֵּ֣נִי, have mercy, which governs the entire verse. The structure includes two prepositional phrases that describe the basis for this plea: God's loving devotion and great compassion.
The use of parallelism in the phrases emphasizes the depth of David's request, linking God's attributes directly to his need for forgiveness.
Septuagint Backgroundgenerated
In the Septuagint, the word used to translate חָנֵּ֣נִי is εἰς (eis), which means 'into' or 'for.' This choice reflects a broader interpretation of the plea, suggesting an entrance into a state of mercy rather than merely a request for it.
This translation choice may indicate a theological understanding of mercy as an encompassing state rather than a singular act.
In plain words — the whole versegenerated
Psalm 51:1 shows David asking God for mercy based on His kindness and compassion. He wants God to wipe away his sins, recognizing his need for forgiveness.
Frequently Asked Questionsgenerated
David is acknowledging his sin and seeking God's grace to forgive him and restore his relationship with Him.
David understands that God's character is defined by His faithful love and mercy, which gives him hope for forgiveness.
To blot out transgressions means to completely erase or remove the record of sin, signifying total forgiveness.
This verse illustrates the essence of repentance, which involves recognizing one's sins and seeking God's mercy for restoration.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's mercy and forgiveness?
- How can I better understand and reflect God's loving devotion in my relationships?
- What does it mean to me to have my transgressions blotted out?
- How can I practice compassion towards others as God has shown compassion to me?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this psalm in discussions of repentance and mercy, illustrating its significance in understanding God's forgiveness.
As the holy old man Pachomius was journeying to his own monastery and had come near the desert called Amnon, legions of demons rose both on his right hand and on his left, some following him and others running in front of him, saying,Early Church Fathers on Psalms 51 →
“I [the prodigal son] have sinned,” he says, “against heaven and before you.” He confesses what is clearly a sin to death, that you may not think that any one doing penance is rightly shut out from pardon.Early Church Fathers on Psalms 51 →
Psalms 50 [51] shows the complete repentance of a sinner when David, who had gone into Bathsheba, the wife of Uriah the Hittite and was rebuked by the prophet Nathan, said,Early Church Fathers on Psalms 51 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 51:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHave mercy upon me, O God,.... David, under a sense of sin, does not run away from God, but applies unto him, and casts himself at his feet, and upon his mercy; which shows the view he had of his
Read John Gill on Psalms 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHave mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
Read Robert Jamieson on Psalms 51 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 51 To the chief musician; to be sung by him and other sacred musicians publicly in the temple through all ages; that his repentance might be as manifest and public as his crime and scandal was. When Nathan the prophet came unto him: after his conscience was awakened by Nathan’ s words, 2 Samuel 12, and Nathan was gone, David falls very seriously upon the practice of sincere repentance, and digested his meditations into this Psalm. David prayeth to God for the remission of his original and actual sins, ,2, whereof he maketh a deep confession, ; and for the renovation of his Holy Spirit, to support himself and instruct others, ; promising him also unfeigned and sincere thankfulness…
Read Matthew Poole on Psalms 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 51:1 « To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. » Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.A Psalm of David] Who was not ashamed to do open penance here in a white sheet, as it were; so did Theodosius the emperor, at the reprehension of Ambrose, after the slaughter at Thessalonica; he spent eight months, saith Theodoret, in weeping and lamentation; he fell down on his face in the place of the penitents, and said, My soul is glued to the earth, &c. Henry IV (then king of Navarre only, afterwards of France also)…
Read John Trapp on Psalms 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Blot out.—The figure is most probably, as in Exodus 32:32-33, taken from the custom of erasing a written record (comp. Numbers 5:23; Psalms 69:28). So LXX. and Vulg. Isaiah, however (Isaiah 44:22) uses the same word in a different connection, “I will blot out thy sins as a cloud.” A fine thought that the error and guilt that cloud the mind and conscience can be cleared off like a mist by a breath from heaven. Transgressions.—See Psalms 32:1. The word seems to imply a wilful throwing off of authority or restraint, perhaps here the breach of the covenant-relation irrespective of any particular sin by which the breach was brought about. Whether it is an individual or the community that…
Read Charles John Ellicott on Psalms 51 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LI The psalmist, with a deeply penitent heart, prays for remission of sins, 1-4; which he confesses, and deeply deplores, 5-14; states his willingness to offer sacrifice, but is convinced that God prefers a broken heart to all kinds of oblations, 15-17; prays for the restoration of the walls of Jerusalem, and promises that then the Lord's sacrifice shall be properly performed, 18, 19. NOTES ON PSALM LI The title is long: "To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bath-sheba." The propriety of this title has been greatly suspected, says Bishop Horsley: "That this Psalm was not written on the occasion to which the title…
Read AdamClarke on Psalms 51 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. Prayer for forgiveness and cleansing: its ground, God’s grace; its condition, man’s repentance.
Read Cambridge on Psalms 51 →Albert Barnes1798–1870Barnes' Notes on the BibleHave mercy opon me, O God - This is the utterance of a full heart; a heart crushed and broken by the consciousness of sin. The psalmist had been made to see his great guilt; and his first act is to cry out for mercy.
Read Albert Barnes on Psalms 51 →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
Have mercy on me, O God, according to Your loving devotion; according to Your great compassion, blot out my transgressions.
Have mercy on me, God, according to your loving kindness. According to the multitude of your tender mercies, blot out my transgressions.
For the choirmaster. A Psalm of David. When Nathan the prophet came to him after his adultery with Bathsheba. Have mercy on me, O God, according to Your loving devotion; according to Your great compassion, blot out my transgressions.
Have mercy on me, O God, because of your loyal love! Because of your great compassion, wipe away my rebellious acts!
Tyndale line
Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
Have mercy upon me, O God, according to thy lovingkindness: According to the multitude of thy tender mercies blot out my transgressions.
Have mercy upon me, O God, according to thy lovingkindness; according to the multitude of thy tender mercies blot out my transgressions.
To the chief Musician, A Psalm of David, when Nathan the prophet came to him, after he had gone in to Bath-sheba. Have mercy upon me, O God, according to thy loving-kindness: according to the multitude of thy tender mercies, blot out my transgressions.
To him that excelleth. A Psalme of David, when the Prophet Nathan came unto him, after he had gone in to Bath-sheba. Have mercie vpon me, O God, according to thy louing kindnes: according to the multitude of thy compassions put away mine iniquities.
Strictly literal
Be gracious unto me, O God, according to thy loving-kindness; according to the abundance of thy tender mercies, blot out my transgressions.
To the Overseer. — A Psalm of David, in the coming in unto him of Nathan the prophet, when he hath gone in unto Bath-Sheba. Favour me, O God, according to Thy kindness, According to the abundance of Thy mercies, Blot out my transgressions.
TO THE OVERSEER. A PSALM OF DAVID, IN THE COMING OF NATHAN THE PROPHET TO HIM WHEN HE HAS GONE IN TO BATHSHEBA. Favor me, O God, according to Your kindness, || According to the abundance of Your mercies, || Blot out my transgressions.
“To the chief musician, a psalm of David, (51:2) When Nathan the prophet came unto him, after he had gone in unto Bath-sheba'.” (51:3) Be gracious unto me, O God, according to thy kindness: according to the greatness of thy mercies blot out my transgressions.
Have mercy on me, God, because of your covenant faithfulness; for the sake of the multitude of your merciful actions, blot out my transgressions.
From the Latin
Unto the end, understanding for David,
Simplified
God, please be gracious to me, because of your trustworthy love, because of your infinite kindness please wipe away my sins.
Have pity on me, O God, in your mercy; out of a full heart, take away my sin.
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 reads חָנֵּ֣נִי אֱלֹהִ֣ים כְּחַסְדֶּ֑ךָ כְּרֹ֥ב רַ֝חֲמֶ֗יךָ מְחֵ֣ה פְשָׁעָֽי׃, while the Septuagint matches only three of the seven words. The Dead Sea Scrolls contain fragments that do not include the full verse but affirm the themes of mercy and repentance.
חָנֵּ֣נִי אֱלֹהִ֣ים כְּחַסְדֶּ֑ךָ כְּרֹ֥ב רַ֝חֲמֶ֗יךָ מְחֵ֣ה פְשָׁעָֽי׃
3 of the 7 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.
למנצח מזמור לדוד
3 words of the verse are on this fragment. The rest of the verse is not on it.
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 51:1
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.
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
HVqv2ms/Sp1bs — 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)
HNcmpa — 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…
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
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…
רַחַם (racham) primarily means 'womb' and is associated with the idea of nurturing. It also refers to 'compassion' in its plural form, רַחֲמִים (rachamim), indicating a deep, tender love or mercy. The word is built from a root that conveys a sense of cherishing, often linked to the maternal aspect of compassion.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
רַחֲמִים n.m. abs. pl. intens. compassion
base
H7356a רֶ֫חֶם, רַ֫חַם womb H7356b רַחֲמִים abs. pl. intens. compassion
7356 racham rakh'-am
from 7355; compassion (in the plural); by extension, the womb
(as cherishing the fetus); by implication, a maiden:--
bowels, compassion, damsel, tender love, (great, tender)
mercy, pity, womb.
see HEBREW for 07355
רַחַם (ra.cham) — womb.
womb
Another spelling of re.chem (רֶ֫חֶם "womb" H7358)
רַחֲמִים (ra.cha.mim) — compassion.
compassion
Aramaic equivalent: re.chem (רַחֲמִין "compassion" H7359)
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
The Hebrew word מָחָה (machah) primarily means to wipe or erase, with implications of obliteration or destruction. It can denote actions like striking or smoothing, and has various grammatical forms indicating different nuances, such as being wiped out or blotted from memory. Notably, it appears in Numbers 34:11 and Isaiah 25:6.
H4229a מָחָה wipe, wipe out H4229b מָחָה strike H4229c מָחָה vb. denom. only Pu. Pt. fat pieces full of marrow
4229 machah maw-khaw'
a primitive root; properly, to stroke or rub; by implication,
to erase; also to smooth (as if with oil), i.e. grease or make
fat; also to touch, i.e. reach to:--abolish, blot out,
destroy, full of marrow, put out, reach unto, X utterly, wipe
(away, out).
מָחָה (ma.chah) — to wipe.
1) to wipe, wipe out
1a) (Qal)
1a1) to wipe
1a2) to blot out, obliterate
1a3) to blot out, exterminate
1b) (Niphal)
1b1) to be wiped out
1b2) to be blotted out
1b3) to be exterminated
1c) (Hiphil) to blot out (from memory)
מָחָה (ma.chah) — to strike.
(Qal) to strike
מָחָה (ma.chah) — be marrow.
(Pual) full of marrow (participle)
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs