Psalms 57:3 — Word Study
WLCיִשְׁלַ֤ח מִשָּׁמַ֨יִם׀ וְֽיוֹשִׁיעֵ֗נִי חֵרֵ֣ף שֹׁאֲפִ֣י סֶ֑לָה יִשְׁלַ֥ח אֱ֝לֹהִ֗ים חַסְדּ֥וֹ וַאֲמִתּֽוֹ׃
BSAGodʼĕlôhîym [Elohim, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| יִשְׁלַ֤ח | he will send | Verb, Qal, imperfect third person masculine singular |
| מִשָּׁמַ֨יִם׀ | from heaven | Preposition, noun common masculine plural absolute |
| וְֽיוֹשִׁיעֵ֗נִי | and he will save me | Conjunction, verb hiphil third person masculine singular, suffix |
| חֵרֵ֣ף | he will reproach | Verb, Piel, perfect third person masculine singular |
| שֹׁאֲפִ֣י | [one who] crushes me | Verb qal participle (active) masculine singular common, suffix |
| סֶ֑לָה | Selah | Particle |
| יִשְׁלַ֥ח | he will send | Verb, Qal, imperfect third person masculine singular |
| אֱ֝לֹהִ֗ים | God | Noun common, masculine plural absolute |
| חַסְדּ֥וֹ | covenant loyalty his | Noun common masculine singular construct, suffix |
| וַאֲמִתּֽוֹ׃ | and faithfulness his | Conjunction, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He reaches down from heaven and saves me; He rebukes those who trample me. Selah God sends forth His loving devotion and His truth. |
| KJV | He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth. |
| ASV | He will send from heaven, and save me, When he that would swallow me up reproacheth; [Selah God will send forth his lovingkindness and his truth. |
| YLT | He sendeth from the heaven, and saveth me, He reproached — who is panting after me. Selah. God sendeth forth His kindness and His truth. |
| WEB | He will send from heaven, and save me, he rebukes the one who is pursuing me. Selah. God will send out his loving kindness and his truth. |
| BBE | He will send from heaven, and take me from the power of him whose desire is for my destruction. God will send out his mercy and his good faith. |
Translations agree on the main themes of divine sending and saving, with no significant differences noted.
The structure consists of a main clause followed by a subordinate clause and an interjection, emphasizing the primary action of God and its consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectH430
verbקָרָא
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 57:3
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 Cry for Help and Assurancegenerated
Psalms 57:3 is part of a prayer where the psalmist cries out to God for salvation and protection from enemies. The psalm reflects themes of divine rescue and the steadfastness of God's character, particularly His lovingkindness and truth, which are emphasized throughout the psalm. This cry for help is set against the backdrop of distress, as the psalmist feels oppressed and seeks assurance of God's intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:6–50 | In my distress I called upon the LORD; I cried to my God for help. From His temple He heard my voice, and my cry for His help reached His ears. |
| 2 | Psalm 144:5–7 | Part Your heavens, O LORD, and come down; touch the mountains, that they may smoke. |
| 3 | Matthew 28:2–6 | Suddenly there was a great earthquake, for an angel of the Lord descended from heaven, rolled away the stone, and sat on it. |
| 4 | Acts 12:11 | Then Peter came to himself and said, “Now I know for sure that the Lord has sent His angel and rescued me from Herod’s grasp and from everything the Jewish people were anticipating.” |
| 5 | Psalm 56:1–2 | Be merciful to me, O God, for men are hounding me; all day they press their attack. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יִשְׁלַ֤ח, yish.Lachgenerated
The Hebrew verb שָׁלַח (shalach) means 'to send' and is used here in the imperfect tense, indicating an action that will occur. This verb conveys the idea of God sending forth help and intervention from heaven, emphasizing His active role in the psalmist's deliverance.
The use of this verb in the context of divine action highlights God's initiative in salvation, suggesting a powerful and purposeful sending that aligns with the psalmist's plea for rescue.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB) as the base text.
Sentence Structuregenerated
The finite verb יִשְׁלַ֤ח (yishlach) governs the main action of the verse, with several phrases elaborating on the context and consequences of this action. The structure indicates a clear cause-and-effect relationship, where God's sending leads to the psalmist's salvation.
The sentence structure reveals a complex interplay of actions: the psalmist's cry, God's response, and the subsequent assurance of His lovingkindness and truth. This layered structure enhances the emotional weight of the plea for help.
Septuagint Backgroundgenerated
The Septuagint translates יִשְׁלַ֤ח as κεκράχομαι, which suggests a sense of being called or summoned. This choice may reflect an interpretation of God's action as not just sending but also invoking a response, emphasizing the relational aspect of divine intervention.
This translation choice indicates a slight widening of meaning, focusing on God's active engagement rather than merely the act of sending.
In plain words — the whole versegenerated
Psalms 57:3 expresses a deep trust in God, who reaches down from heaven to save the psalmist from those who oppress him. The verse highlights God's lovingkindness and truth, assuring the believer of His faithful presence.
Frequently Asked Questionsgenerated
This phrase signifies God's active intervention in human affairs, demonstrating His willingness to help and save those in distress.
The oppressors are described as those who trample or crush the psalmist, indicating a sense of violence and hostility.
Selah is a term used in the Psalms that suggests a pause for reflection, inviting the reader to contemplate the meaning of the preceding verses.
The verse emphasizes God's lovingkindness and truth, portraying Him as a faithful and reliable protector.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's saving intervention?
- How can I reflect on God's lovingkindness and truth in my daily life?
- What does it mean for me to trust in God's protection amidst challenges?
- How can I apply the themes of this psalm in my interactions with others?
The early church on this verse — how the Fathers read it
Early commentators, including Augustine of Hippo, reference this verse to highlight God's saving actions and the nature of Christ's incarnation.
"He has sent from heaven and has saved me" [Psalms 57:3]. Now the Man Himself, now the Flesh Itself, now the Son of God after His partaking of ourselves, of Him it is manifest,Early Church Fathers on Psalms 57 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 57:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe shall send from heaven, and save me,.... His angel, as the Targum adds; or his angels, as Kimchi; who are ministering spirits, sent forth by him, to encamp about his people, and guard them, as
Read John Gill on Psalms 57 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe shall send from heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth. He shall send from heaven. What "He shall send" follows in the next clause.
Read Robert Jamieson on Psalms 57 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe shall send, either, 1. His angels, as . Or, 2. His help. Or, 3. His hand; which is understood after this verb, , by comparing , where it is expressed. Or rather, 4. His mercy and his truth as it here follows, where also this verb is repeated before those words. Save me from the reproach of him that would swallow me up, i.e. from that shameful destruction which they design to bring upon me. Or rather, as it is rendered in the margin of our Bible, and by many others, and as it is in the Hebrew, he hath reproached (i.e. he will certainly put to shame or reproach) him that would swallow me up, by disappointing his expectation, and delivering me from his rage. Shall send forth his mercy and…
Read Matthew Poole on Psalms 57 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 57:3 He shall send from heaven, and save me [from] the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth.Ver. 3. He shall send from heaven and save me] Rather than fail, I shall have an angel to rescue me; for although the Lord usually worketh by means, yet he can work by miracles, and will do it if there be a just occasion; howsoever, his mercy and his truth he will be sure to send, and that is enough, He will be seen in the mount, he will repent for his servants when he seeth their power is gone, Deuteronomy 32:36, when there is dignus vindice nodus, an extremity fit for Divine power to interpose.
Read John Trapp on Psalms 57 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) He shall send . . .—The selah in the middle of this verse is as much out of place as in Psalms 55:19. The LXX. place it after Psalms 57:2. The marginal correction of the second clause is decidedly to be adopted, the word “reproach” is here being used in the sense of “rebuke.” For the verb “send,” used absolutely, comp. Psalms 18:16.
Read Charles John Ellicott on Psalms 57 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. He shall send from heaven, and save me] Were there no human agents or earthly means that he could employ, he would send his angels from heaven to rescue me from my enemies. Or, He will give his command from heaven that this may be done on earth. Selah] I think this word should be at the end of the verse. God shall send forth his mercy and his truth.] Here mercy and truth are personified. They are the messengers that God will send from heaven to save me. His mercy ever inclines him to help and save the distressed. This he has promised to do; and his truth binds him to fulfil the promises or engagements his mercy has made, both to saints and sinners.
Read AdamClarke on Psalms 57 →CambridgeThe Cambridge Bible for Schools and Colleges3. He shall send from heaven] There is no need to supply an object to the verb here. The object is introduced when the verb is repeated according to the characteristic peculiarity of this Psalm. For the meaning cp. Psalms 20:2, and perhaps Psalms 18:16, though see note there. from the reproach &c.] Better, (For) he that would swallow me up (or, crush me, Psalms 56:1, note) hath reproached. The object of the verb may be God, Whom the enemy blasphemes in denying His willingness to help His servant (Isaiah 37:23-24); or the Psalmist, whom he taunts with being deserted by his God (Psalms 42:10; Psalms 55:12). The rendering of A.V. marg., he reproacheth him that would swallow me up, is contrary…
Read Cambridge on Psalms 57 →Albert Barnes1798–1870Barnes' Notes on the BibleHe shall send from heaven - That is, from himself; or, he will interpose to save me.
Read Albert Barnes on Psalms 57 →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
He reaches down from heaven and saves me; He rebukes those who trample me. Selah God sends forth His loving devotion and His truth.
He will send from heaven, and save me, he rebukes the one who is pursuing me. Selah. God will send out his loving kindness and his truth.
He reaches down from heaven and saves me; He rebukes those who trample me. Selah God sends forth His loving devotion and His truth.
May he send help from heaven and deliver me from my enemies who hurl insults! (Selah) May God send his loyal love and faithfulness!
Tyndale line
He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth.
He will send from heaven, and save me, When he that would swallow me up reproacheth; [Selah God will send forth his lovingkindness and his truth.
He shall send from heaven, and save me, when he that would swallow me up reproacheth; Selah God shall send forth his mercy and his truth.
He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth.
He will send from heauen, and saue me from the reproofe of him that would swallowe me. Selah. God wil send his mercy, and his trueth.
Strictly literal
He will send from the heavens and save me; he hath covered with reproach him that would swallow me up. Selah. God hath sent forth his loving-kindness and his truth.
He sendeth from the heaven, and saveth me, He reproached — who is panting after me. Selah. God sendeth forth His kindness and His truth.
He sends from the heavens, and saves me, || He reproached [the one] who is panting after me. Selah. God sends forth His kindness and His truth.
(57:4) He will send from heaven, and save me, though he that longeth to swallow me up utter reproach. Selah. God will send forth his kindness and his truth.
He will send help from heaven and save me, he is angry with those who crush me. Selah God will send me his loving kindness and his faithfulness.
From the Latin
For in your heart you work iniquity: your hands forge injustice in the earth.
Simplified
From heaven he sends his help, and he saves me. He defeats those who persecute me. Selah. God sends me his unfailing love, showing he is completely trustworthy.
He will send from heaven, and take me from the power of him whose desire is for my destruction. God will send out his mercy and his good faith.
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 show some correspondence in the wording of Psalms 57:3, although the Septuagint's structure differs. Both texts affirm the core themes of divine rescue and the characteristics of God.
יִשְׁלַ֤ח מִשָּׁמַ֨יִם׀ וְֽיוֹשִׁיעֵ֗נִי חֵרֵ֣ף שֹׁאֲפִ֣י סֶ֑לָה יִשְׁלַ֥ח אֱ֝לֹהִ֗ים חַסְדּ֥וֹ וַאֲמִתּֽוֹ׃
4 of the 10 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 57:3
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.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
hev'-'n.
See ASTRONOMY.
Heaven
(1.) Definitions. The phrase “heaven and earth” is used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion there were three heavens,
(a) The firmament, as “fowls of the heaven” (Gen. 2:19; 7:3, 23; Ps. 8:8, etc.), “the eagles of heaven” (Lam. 4:19), etc.
(b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29).
There are four Hebrew words thus rendered in the Old Testament which we may briefly notice. Raki’a , Authorized Version, firmament. [FIRMAMENT] Shamayim . This is the word used in the expression "the heaven and the earth," or "the upper and lower regions." (Genesis 1:1) Marom , used for heaven in (Psalms 18:16; Isaiah 24:18; Jeremiah 25:30). Properly speaking it means a mountain as in (Psalms 102:19; Ezekiel 17:23) Shechakim , "expanses," with reference to the extent of heaven. (33:26; Job 35:5) St. Paul’s expression "third heaven," (
In the Bible, means primarily the region of the air and clouds, and of the planets and stars, but chiefly the world of holy bliss above the visible heavens. It is called "the third heaven," "the highest heaven," and "the heaven of heavens," expressions nearly synonymous. There holy beings are to dwell, seeing all of God that it is possible for creatures to see. Thither Christ ascended, to intercede for his people and prepare for them a place where all shall at length be gathered, to go no more out forever, Eph 4:10 Heb 8:1 9:24-28.
In this life we can know but little of the location and appearance of heaven, or of the employments and blessedness of its inhabitants. The Scriptures inform us that all sin, and every other evil, are forever excluded; no fruits of sin will be found…
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
HC/Vhu3ms/Sp1bs — Conjunction · verb hiphil third person masculine singular · suffixHC/Vhu3ms/Sp1bs
The Hebrew word חָרַף (charaph) has a range of meanings including to reproach, taunt, and defame, as well as to remain in harvest time and to acquire. It is built from a primitive root and can be used in various forms, such as Qal and Piel. Notably, it appears in Isaiah 18:6 and Leviticus 19:20.
H2778a [חָרַף] reproach H2778b חָרַף vb. denom. remain in harvest time H2778c חָרַף acquire
2778 charaph. khaw-raf'
a primitive root; to pull off, i.e. (by implication) to
expose (as by stripping); specifically, to betroth (as if a
surrender); figuratively, to carp at, i.e. defame;
denominative (from 2779) to spend the winter:--betroth,
blaspheme, defy, jeopard, rail, reproach, upbraid.
see HEBREW for 02779
חָרַף (cha.raph) — to taunt.
1) to reproach, taunt, blaspheme, defy, jeopardise, rail, upbraid
1a) (Qal) to reproach
1b) (Piel) to reproach, defy, taunt
חָרַף (cha.raph) — to winter.
(Qal) to winter, spend harvest time, remain in harvest time
חָרַף (cha.raph) — to acquire.
(Niphal) to acquire, be betrothed
HVpp3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
שָׁאַף (sha'aph) is a Hebrew verb with two primary meanings: to gasp or pant, often in a context of longing or desire, and to crush or trample. The word conveys both a sense of eager inhalation and a physical act of crushing. It appears in various forms, indicating both emotional and physical intensity.
שָׁאַף vb. gasp, pant, pant after, long for
base
[שָׁאַף] vb. crush, trample on
base
H7602a שָׁאַף gasp, pant, pant after, long for H7602b שָׁאַף crush, trample on
7602 sha'aph shaw-af'
a primitive root; to inhale eagerly; figuratively, to cover;
by implication, to be angry; also to hasten:--desire
(earnestly), devour, haste, pant, snuff up, swallow up.
שָׁאַף (sha.aph) — to long for.
1) to gasp, pant, pant after, long for, breathe heavily
1a) (Qal)
1a1) to gasp, pant after, snuff up
1a2) to gasp or pant (with desire), pant after, be eager for
1a3) to thirst for one's blood (from actions of animals) (fig)
שָׁאַף (sha.aph) — to crush.
1) to crush, trample, trample upon
1a) (Qal) to trample upon, crush
HVqrmsc/Sp1bs — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp1bs
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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)
Prep | N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אֱמֶת (emeth) encompasses concepts of firmness, faithfulness, and truth. It signifies reliability and stability, often in the context of ethical or religious knowledge. The word can also function as an adverb meaning 'in truth' or 'truly.' There is a consistent emphasis on its meanings related to certainty and trustworthiness across the entries.
אֱמֶת n.f. firmness, faithfulness
reliability, sureness
stability, continuance
faithfulness, reliableness
truth
adv. in truth, truly
base
H571 אֱמֶת firmness, faithfulness . reliability, sureness
. stability, continuance
. faithfulness, reliableness
. truth
. adv. in truth, truly
571 'emeth eh'-meth
contracted from 539; stability; (figuratively) certainty,
truth, trustworthiness:--assured(-ly), establishment,
faithful, right, sure, true (-ly, -th), verity.
see HEBREW for 0539
אֱמֶת (e.met) — truth: faithful.
: faithful
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: true.
: true
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: certain.
: certain/fixed
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
HC/Ncfsc/Sp3ms — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms