Psalms 62:10 — Word Study
WLCאַל־ תִּבְטְח֣וּ בְעֹשֶׁק֮ וּבְגָזֵ֪ל אַל־ תֶּ֫הְבָּ֥לוּ חַ֤יִל׀ כִּֽי־ יָנ֑וּב אַל־ תָּשִׁ֥יתוּ לֵֽב׃
BSAsurelyʼak vanityhebel sonbên the man (Adam)ʼâdâm liekâzâb sonbên manʼîysh balancemôʼzên to ascendʻâlâh they(masc.)hêm vanityhebel unitednessyachad
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּבְטְח֣וּ | you trust | Verb, Qal, jussive second person masculine plural |
| בְעֹשֶׁק֮ | in extortion | Preposition, noun common masculine singular absolute |
| וּבְגָזֵ֪ל | and in robbery | Conjunction, preposition, noun common masculine singular absolute |
| אַל־ | may not | Particle |
| תֶּ֫הְבָּ֥לוּ | you put vain hope | Verb, Qal, jussive second person masculine plural |
| חַ֤יִל׀ | wealth | Noun common, masculine singular absolute |
| כִּֽי־ | if | Particle |
| יָנ֑וּב | it will bear fruit | Verb, Qal, imperfect third person masculine singular |
| אַל־ | may not | Particle |
| תָּשִׁ֥יתוּ | you set | Verb, Qal, jussive second person masculine plural |
| לֵֽב׃ | heart | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Place no trust in extortion, or false hope in stolen goods. If your riches increase, do not set your heart upon them. |
| KJV | Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them. |
| ASV | Trust not in oppression, And become not vain in robbery: If riches increase, set not your heart thereon. |
| YLT | Trust not in oppression, And in robbery become not vain, Wealth — when it increaseth — set not the heart. |
| WEB | Don’t trust in oppression. Don’t become vain in robbery. If riches increase, don’t set your heart on them. |
| BBE | Have no faith in the rewards of evil-doing, or in profits wrongly made: if your wealth is increased, do not put your hopes on it. |
Where they part company is in the interpretations of בְעֹשֶׁק and וּבְגָזֵ֪ל — see How Translations Differ.
The verse consists of a main clause with prohibitive phrases and a conditional clause leading to a directive, emphasizing the importance of trust and focus.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהֶבֶל
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 62:10
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 Reflection on Trust and Wealthgenerated
Psalm 62:10 emphasizes the importance of placing trust in God rather than in dishonest means or material wealth. The psalmist reflects on the transient nature of human riches and the futility of relying on them. This theme resonates throughout the Psalms, where trust in God is often contrasted with the instability of worldly possessions, as seen in Psalm 49:6-9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 20:19–29 | For he has oppressed and forsaken the poor; he has seized houses he did not build. |
| 2 | Isaiah 28:15 | For you said, “We have made a covenant with death; we have fashioned an agreement with Sheol. When the overwhelming scourge passes through it will not touch us, because we have made lies our refuge and falsehood our hiding place.” |
| 3 | Isaiah 30:12 | Therefore this is what the Holy One of Israel says: “Because you have rejected this message, trusting in oppression and relying on deceit, |
| 4 | Isaiah 47:10 | You were secure in your wickedness; you said, ‘No one sees me.’ Your wisdom and knowledge led you astray; you told yourself, ‘I am, and there is none besides me.’ |
| 5 | Isaiah 59:4 | No one calls for justice; no one pleads his case honestly. They rely on empty pleas; they tell lies; they conceive mischief and give birth to iniquity. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — תִּבְטְח֣וּ, tiv.te.Chugenerated
The verb בָּטַח (batach) means to trust or have confidence in something. It is a Qal form, indicating a straightforward action of placing faith in someone or something. In this verse, the psalmist uses it to emphasize a prohibition against trusting in extortion or dishonest gain.
The jussive form indicates a strong recommendation or command, suggesting that the audience should actively avoid placing their trust in these negative sources. The psalmist contrasts this with the idea of trusting in God, who is steadfast and reliable.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses trust for תִּבְטְח֣וּ and hope for תֶּ֫הְבָּ֥לוּ.
Sentence Structuregenerated
The main clause is introduced by the verb תִּבְטְח֣וּ, you trust, which governs the prohibitive phrases that follow. The structure emphasizes the commands not to trust in dishonest gain or to place hope in wealth.
The sentence includes a series of prohibitive clauses, each beginning with the negative particle אַל (al), which underscores the psalmist's urgent warning against misplaced trust.
Septuagint Backgroundgenerated
The Septuagint translates תִּבְטְח֣וּ as μάταιοι (mātaioi), meaning 'vain' or 'empty.' This choice reflects a broader interpretation, suggesting that trust in extortion is not only unwise but ultimately futile.
The translation of בְעֹשֶׁק and וּבְגָזֵ֪ל as ἀνθρώπων (anthrōpōn) indicates a focus on human actions, emphasizing the moral implications of relying on dishonest practices.
In plain words — the whole versegenerated
Psalm 62:10 warns against trusting in dishonest gain or putting hope in wealth. It reminds us that if our riches increase, we should not let our hearts be consumed by them, as true trust should be placed in God.
Frequently Asked Questionsgenerated
Trusting in extortion means relying on dishonest or unethical means to gain wealth, which the psalmist warns against.
Setting our hearts on wealth can lead to misplaced priorities and distract us from trusting in God and His provision.
In today's context, this verse encourages us to evaluate our trust in material possessions and to focus on spiritual wealth instead.
The heart represents our inner thoughts and affections, and this verse cautions us to guard our hearts against the lure of wealth.
Reflection Questionsgenerated
- In what areas of my life do I find myself placing trust in material wealth rather than in God?
- How can I cultivate a heart that values spiritual wealth over earthly possessions?
- What steps can I take to ensure that my trust remains anchored in God?
- How does this verse challenge my understanding of success and security?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 62:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTrust not in oppression,.... Either in the power of oppressing others; see Isaiah 30:12; or in riches gotten by oppression, which being put into a man's hand by his friend, he keeps, and will not
Read John Gill on Psalms 62 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySurely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.
Read Robert Jamieson on Psalms 62 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTrust not in oppression; as you may not trust any other men, so neither must you trust to yourselves, nor to your own wit, or industry, or courage, by which you may oppress others, and so think to secure and enrich yourselves. Become not vain; lifting up and feeding yourselves with vain hopes, and expectations of safety and felicity, from those riches which you take from others by robbery or violence. Set not your heart upon them; so as to please yourselves immoderately in them, to place your hope, and trust, and chief joy in them, or to grow proud and insolent because of them.
Read Matthew Poole on Psalms 62 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 62:10 Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart [upon them].Ver. 10. Trust not in oppression, &c.] In the fail of persons. Some may think that things may be trusted to, as wealth, wit, power, &c., but especially wealth, 1 Timothy 6:17. Trust not to that, saith the Psalmist, whether it will be ill or well gotten, unless you covet to be deceived; for, first, he who getteth riches and not by right shall leave them in the midst of his days, and in his end be a fool, a poor fool God will make of him, Jeremiah 17:11, Male parta male dilabentur. If riches increase] Though by means lawful and laudable, though they come in at the street…
Read John Trapp on Psalms 62 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) If riches increase.—Even if by honest means you grow rich, distrust your wealth.
Read Charles John Ellicott on Psalms 62 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Trust not in oppression] Do not suppose that my unnatural son and his partisans can succeed. Become not vain in robbery] If ye have laid your hands on the spoils of my house, do not imagine that these ill-gotten riches will prosper. God will soon scatter them to all the winds of heaven. All oppressors come to an untimely end; and all property acquired by injustice has God's curse on it.
Read AdamClarke on Psalms 62 →CambridgeThe Cambridge Bible for Schools and Colleges10. The first two lines (cp. Psalms 62:9 a, 11 a, b) are a rhythmical division of what is logically one sentence: put not vain trust in oppression and robbery.’ Do not rely, for you will only be deceived, upon wealth and material resources amassed by violence and wrong, instead of trusting in God (Psalms 62:8). It is a warning against the old temptation to follow might rather than right. ‘Oppression and robbery’ are often coupled. See Leviticus 6:2; Leviticus 6:4; Ezekiel 22:29; and cp. Isaiah 30:12. if riches increase &c.] Lit. if riches grow, pay no regard. The Psalmist addresses those who were in danger of being tempted to covet the power which wealth brings, no matter what might be the…
Read Cambridge on Psalms 62 →Albert Barnes1798–1870Barnes' Notes on the BibleTrust not in oppression - The general meaning here is, that we are not to trust in anything but God. In the previous verse the psalmist had stated reasons why we should not trust in men of any rank.
Read Albert Barnes on Psalms 62 →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
Place no trust in extortion, or false hope in stolen goods. If your riches increase, do not set your heart upon them.
Don’t trust in oppression. Don’t become vain in robbery. If riches increase, don’t set your heart on them.
Place no trust in extortion or false hope in stolen goods. If your riches increase, do not set your heart upon them.
Do not trust in what you can gain by oppression! Do not put false confidence in what you can gain by robbery! If wealth increases, do not become attached to it!
Tyndale line
Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.
Trust not in oppression, And become not vain in robbery: If riches increase, set not your heart thereon.
Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart thereon.
Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them .
Trust not in oppression nor in robberie: be not vaine: if riches increase, set not your heart thereon.
Strictly literal
Put not confidence in oppression, and become not vain in robbery; if wealth increase, set not your heart upon it.
Trust not in oppression, And in robbery become not vain, Wealth — when it increaseth — set not the heart.
Do not trust in oppression, || And do not become vain in robbery, || Do not set the heart [on] wealth when it increases.
(62:11) Do not put your trust in defrauding, and be not rendered vain through robbery: if riches flourish, set not your heart [upon them].
Do not trust in oppression or robbery; and do not hope uselessly in riches, for they will bear no fruit; do not fix your heart on them.
From the Latin
But they have sought my soul in vain, they shall go into the lower parts of the earth:
Simplified
Don't trust in money made by extortion or robbery. Don't be proud of your wealth even if you are successful—don't make money what you live for.
Have no faith in the rewards of evil-doing, or in profits wrongly made: if your wealth is increased, do not put your hopes on it.
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: אַל־ תִּבְטְח֣וּ בְעֹשֶׁק֮ וּבְגָזֵ֪ל אַל־ תֶּ֫הְבָּ֥לוּ חַ֤יִל׀ כִּֽי־ יָנ֑וּב אַל־ תָּשִׁ֥יתוּ לֵֽב׃. The Septuagint closely matches, with 11 of the 12 words corresponding directly, indicating a strong textual agreement.
אַל־ תִּבְטְח֣וּ בְעֹשֶׁק֮ וּבְגָזֵ֪ל אַל־ תֶּ֫הְבָּ֥לוּ חַ֤יִל׀ כִּֽי־ יָנ֑וּב אַל־ תָּשִׁ֥יתוּ לֵֽב׃
11 of the 12 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 62:10
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
HVqj2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
→ See FAITH
- God is the true object of
- The fear of God leads to
- ENCOURAGEMENTS TO
. The everlasting strength of God
. The goodness of God
. The loving-kindness of God
עֹ֫שֶׁק (osheq) refers to oppression and extortion, encompassing concepts of injury and unjust gain. It is derived from the root word for injury and conveys a sense of distress and deceitful acquisition. The term is used in contexts related to cruel treatment and wrongful gain.
עֹ֫שֶׁק oppression, extortion
base
H6233 עֹ֫שֶׁק oppression, extortion
6233 `osheq o'-shek
from 6231; injury, fraud, (subjectively) distress,
(concretely) unjust gain:--cruelly, extortion, oppression,
thing (deceitfully gotten).
see HEBREW for 06231
עֹ֫שֶׁק (o.sheq) — oppression.
1) oppression, extortion, injury
1a) oppression
1b) extortion
1c) gain by extortion
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
eks-tor'-shun:
This particular word occurs twice in King James Version: Eze 22:12 (`osheq), and Mt 23:25 (harpage), and indicates that one who is an extortioner is guilty of snatching away from another by strife, greed and oppression that which does not lawfully belong to him. The element of covetousness and usury is involved in the meaning of this word; for it is greedily gotten gain. The publicans were considered as being specially guilty of this sin; this is clear from the Pharisee's deprecatory remark: "I am not .... an extortioner ..... as this publican" (Lu 18:11). Paul classes extortion (pleonexia, literally, "over-reaching") among a category of the grossest crimes known to humanity (
גָּזֵל (gazel) refers to robbery or plunder, specifically something taken away by violence. It is derived from the root meaning related to violence, as noted in the entries. The term captures the act of theft and its violent nature.
גָּזֵל n.[m.] robbery
base
H1498 גָּזֵל robbery
1498 gazel gaw-zale'
from 1497; robbery, or (concretely) plunder:--robbery, thing
taken away by violence.
see HEBREW for 01497
גָּזֵל (ga.zel) — robbery.
robbery, something plundered
Also means: ge.zel (גֵּזֶל "violence" H1499)
HC/R/Ncmsa — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
Robbery
Practised by the Ishmaelites (Gen. 16:12), the Chaldeans and Sabeans (Job 1:15, 17), and the men of Shechem (Judg. 9:25. See also 1 Sam. 27:6-10; 30; Hos. 4:2; 6:9). Robbers infested Judea in our Lord’s time (Luke 10:30; John 18:40; Acts 5:36, 37; 21:38; 2 Cor. 11:26). The words of the Authorized Version, “counted it not robbery to be equal,” etc. (
Robbery has ever been one of the principal employments of the nomad tribes of the East. From the time of Ishmael to the present day the Bedouin has been a "wild man," and a robber by trade. (Genesis 16:12) The Mosaic law on the subject of theft is contained in (Exodus 2:2) There seems no reason to suppose that the law underwent any alteration in Solomon’s time. Man-stealing was punishable with death. (Exodus 21:16; 24:7) Invasion of right in land was strictly forbidden. (27:17; Isaiah 5:8; Micah 2:2)
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
הָבַל (haval) means to become vain or act emptily. It can refer to individuals becoming vain themselves or being led astray, particularly by false prophets who fill others with vain hopes. The entries emphasize both the Qal form, indicating a state of vanity, and the Hiphil form, which involves causing others to become vain.
הָבַל vb. denom. act emptily, become vain
Qal they went after vanity and became vain
Hiph. cause to become vain (of false prophets) i.e. fill you with vain hopes.
base
H1891 הָבַל vb. denom. act emptily, become vain .they went after vanity and became vain
. cause to become vain (of false prophets) i.e. fill you with vain hopes.
1891 habal haw-bal'
a primitive root; to be vain in act, word, or expectation;
specifically to lead astray:--be (become, make) vain.
הָבַל (ha.val) — to become vain.
1) to act emptily, become vain, be vain
1a) (Qal)
1a1) to become vain
1a2) to be utterly vain (with cognate acc)
1b) (Hiphil)
1b1) to cause to become vain
1b2) to fill with vain hopes
HVqj2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
hop:
1. In the Old Testament:
In the Revised Version (British and American) the New Testament "hope" represents the noun elpis (52 t), and the verb elpizo (31 t). King James Version, however, renders the noun in Heb 10:23 by "faith," and for the verb gives "trust" in 18 cases (apparently without much system, e.g. in Php 2 compare 2:19 and 23; see TRUST), while in Lu 6:35 it translates apelpizo, by "hoping for nothing again" (the Revised Version (British and American) "never despairing"). But in the Old Testament there is no Hebrew word that has the exact force of "expectation of some good thing," so that in the King James Version "hope" (noun and vb.) stands for some 15 Hebrew words, nearly all of which in other places are given other translation (e.g. mibhTach, is rendered "hope"…
Hope
One of the three main elements of Christian character (1 Cor. 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Rom. 8:24; 1 John 3:2). “Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1 Pet. 3:15; Heb. 10:23). In it the whole glory of the Christian vocation is centred (Eph. 1:18; 4:4).” Unbelievers are without this hope (Eph. 2:12;
→ General scriptures concerning Ps 9:18; 16:9; 31:24; 33:18,22; 38:15; 39:7; 43:5; 71:5,14; 78:5-7; 119:74,81,116,166; 130:7; 146:5; Pr 10:28; 13:12; 14:32; 23:18; 24:14; Isa 38:18; Jer 17:7; La 3:21,24,26; Ho 2:15; Joe 3:16; Zec 9:12; Ac 23:6; 24:14,15; 26:7,8; 28:20; Ro 4:18; 5:2-5; 8:24,25; 12:12; 15:4,13;
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
HNcmsa — Noun common · masculine singular absoluteHNcmsa
→ See RICHES
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
נוּב (nuwb) is a primitive root meaning to germinate or bear fruit, often used figuratively to indicate flourishing or uttering words. It appears in various forms, such as making something flourish or bringing forth fruit. The entries suggest a poetic usage, particularly in relation to wisdom and prosperity.
[נוּב] vb. bear fruit (poet.)
Qal only fig., abs. of righteous under fig. of tree; if wealth beareth fruit; beareth the fruit of wisdom.
Po‛l. fig. for makes to flourish.
base
H5107 נוּב
5107 nuwb noob
a primitive root; to germinate, i.e. (figuratively) to
(causatively, make) flourish; also (of words), to
utter:--bring forth (fruit), make cheerful, increase.
נוּב (nuv) — to bear fruit.
1) to bear fruit
1a) (Qal) to bear fruit
1b) (Pilel) to make to flourish (fig.)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
froot.
See FOOD; BOTANY, and special articles on APPLE; FIG; VINE, etc.
Fruit
A word as used in Scripture denoting produce in general, whether vegetable or animal. The Hebrews divided the fruits of the land into three classes:,
(1.) The fruit of the field, “corn-fruit” (Heb. dagan); all kinds of grain and pulse.
(2.) The fruit of the vine, “vintage-fruit” (Heb. tirosh); grapes, whether moist or dried.
(3.) “Orchard-fruits” (Heb. yitshar), as dates, figs, citrons, etc.
Injunctions concerning offerings and tithes were expressed by these Hebrew terms alone (Num. 18:12; Deut. 14:23). This word “fruit” is also used of children or offspring (Gen. 30:2; Deut. 7:13; Luke 1:42;
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
HVqj2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;