Psalms 68:23 — Word Study
WLCלְמַ֤עַן׀ תִּֽמְחַ֥ץ רַגְלְךָ֗ בְּ֫דָ֥ם לְשׁ֥וֹן כְּלָבֶ֑יךָ מֵאֹיְבִ֥ים מִנֵּֽהוּ׃
BSAto sayʼâmar LordʼĂdônây BashanBâshân to returnshûwb to returnshûwb depthmᵉtsôwlâh Westyâm
| Greek | English | Parsing |
|---|---|---|
| לְמַ֤עַן׀ | so that | Particle |
| תִּֽמְחַ֥ץ | it may smash | Verb, Qal, jussive second person masculine singular |
| רַגְלְךָ֗ | foot your | Noun common feminine singular construct, suffix |
| בְּ֫דָ֥ם | in blood | Preposition, noun common masculine singular absolute |
| לְשׁ֥וֹן | [the] tongue of | Noun common, both singular construct |
| כְּלָבֶ֑יךָ | dogs your | Noun common masculine plural construct, suffix |
| מֵאֹיְבִ֥ים | [will be] from [the] enemies | Preposition, verb qal participle (active) masculine plural |
| מִנֵּֽהוּ׃ | portion its | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | that your foot may be dipped in the blood of your foes— the tongues of your dogs in the same.” |
| KJV | That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same. |
| ASV | That thou mayest crush them, dipping thy foot in blood, That the tongue of thy dogs may have its portion from thine enemies. |
| YLT | So that thou dashest thy foot in blood, [In the blood of] enemies — the tongue of Thy dogs.' |
| WEB | that you may crush them, dipping your foot in blood, that the tongues of your dogs may have their portion from your enemies.” |
| BBE | So that your foot may be red with blood, and the tongues of your dogs with the same. |
Where they part company is תִּֽמְחַ֥ץ — see How Translations Differ.
The main clause presents the action of dipping the foot, with additional phrases providing context and purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲדֹנָי
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 68:23
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 — God's Triumph Over Enemiesgenerated
Psalms 68:23 speaks of a powerful image where the foot is dipped in the blood of foes, symbolizing victory and dominance. This verse follows a declaration of God's intention to rescue His people from their enemies, emphasizing His role as a protector and deliverer. The surrounding verses describe a procession of God, celebrating His might and the joy of His people in their deliverance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 58:10 | The righteous will rejoice when they see they are avenged; they will wash their feet in the blood of the wicked. |
| 2 | Isaiah 63:1–6 | Who is this coming from Edom, from Bozrah with crimson-stained garments? Who is this robed in splendor, marching in the greatness of His strength? “It is I, proclaiming vindication, mighty to save.” |
| 3 | 1 Kings 21:19 | Tell him that this is what the LORD says: ‘Have you not murdered a man and seized his land?’ Then tell him that this is also what the LORD says: ‘In the place where the dogs licked up the blood of Naboth, there also the dogs will lick up your blood—yes, yours!’ ” |
| 4 | 1 Kings 22:38 | And the chariot was washed at the pool of Samaria where the prostitutes bathed, and the dogs licked up Ahab’s blood, according to the word that the LORD had spoken. |
| 5 | 2 Kings 9:33–37 | “Throw her down!” yelled Jehu. So they threw her down, and her blood splattered on the wall and on the horses as they trampled her underfoot. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תִּֽמְחַ֥ץ, tim.Chatzgenerated
The verb תִּֽמְחַ֥ץ (tim.Chatz) is a jussive form, indicating a wish or desire for action. It means to smash or crush, conveying a sense of violent victory over adversaries. This word is often used in contexts of warfare or intense conflict, emphasizing the severity of the action.
The jussive mood suggests an imperative quality, as if the psalmist is calling for this action to take place. This reflects the intensity of the psalmist's desire for God's intervention and the ultimate triumph over enemies.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb תִּֽמְחַ֥ץ governs the sentence, expressing the action of smashing. The structure of the verse is complex, with the subject and various phrases detailing the conditions and consequences of this action.
The sentence begins with a purpose clause introduced by לְמַ֤עַן, indicating the intention behind the action. The foot and the blood are presented as direct objects, highlighting the vivid imagery of victory.
Septuagint Backgroundgenerated
The Septuagint translates תִּֽמְחַ֥ץ with ἐπιστρέψω, which means 'to turn back' or 'to return.' This choice may reflect a broader interpretation of the action, suggesting not only the act of crushing but also a return to a state of victory or dominance.
This translation indicates a shift in focus from the violent action to the result of that action, emphasizing the restoration of God's people.
In plain words — the whole versegenerated
Psalms 68:23 describes a scene of victory where the foot is dipped in the blood of enemies, suggesting a complete triumph. The verse uses strong imagery to convey the power of God in delivering His people from their foes.
Frequently Asked Questionsgenerated
This imagery symbolizes total victory over enemies, indicating that the psalmist sees God's deliverance as a powerful and decisive act.
Dogs in this context may symbolize loyalty and companionship, but they also carry connotations of being lowly or despised, reflecting the complete humiliation of enemies.
This verse is part of a larger narrative where God promises to rescue His people from their enemies, emphasizing His power and the joy of His followers.
Blood often symbolizes life, sacrifice, and covenant in the Bible, representing both the cost of victory and the seriousness of God's deliverance.
Reflection Questionsgenerated
- What does the imagery of blood and victory mean to me in my own life?
- How can I recognize God's deliverance in my circumstances?
- In what ways do I see God working to defeat my own enemies or challenges?
- How can I express gratitude for the victories God has given me?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss themes of victory and the nature of dogs in biblical texts, arguing from its imagery.
Likewise, in the same psalm, where it says, "the tongue of your dogs from the enemies by the same," dogs should not always be taken in an evil sense,Early Church Fathers on Psalms 68 →
But on the other hand, dogs licked the wounds of the poor man lying there. Sometimes in sacred speech preachers are understood by dogs.Early Church Fathers on Psalms 68 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat thy foot may be dipped in the blood of [thine] enemies,.... This verse is in connection with Psalms 68:21, with Psalms 68:23 being to be read in a parenthesis: the sense is, that the Messiah
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd as it was at the Red Sea and at Bashan before, so yet again thine enemies shall be slain in such great numbers, that thou mayst wade in their blood, and thy dogs lick it up in the field.
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:23 That thy foot may be dipped in the blood of [thine] enemies, [and] the tongue of thy dogs in the same.Ver. 23. That thy foot may be dipped] Heb. redded, imbrued, made gore bloody. Hereby is implied a very great slaughter. Confer Revelation 19:17-18; Revelation 19:21.
Read John Trapp on Psalms 68 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) That thy foot.—This makes an unnecessary transposition of a very involved sentence. The image is perfectly clear, though the syntax, as often happens in all languages, goes tripping itself up. The conqueror, after wading in the blood of his enemies, is met by the dogs, who lick his gory feet. With a change of one letter we may render, “That thou mayest wash thy foot in blood—yea, the tongue of thy dogs in (the blood of) thine enemies.
Read Charles John Ellicott on Psalms 68 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. That thy foot may be dipped in the blood] God will make such a slaughter among his enemies, the Amorites, that thou shalt walk over their dead bodies; and beasts of prey shall feed upon them.
Read AdamClarke on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges23. That thou mayest dip thy foot in blood, That the tongue of thy dogs may have its portion from (thine) enemies. This rendering of the R.V. probably gives the right sense, though the Heb. presents some difficulties. For dip should probably be read wash, as in Psalms 58:10, which passage (with the notes) should be compared. The thought of the approaching vengeance upon the enemies of Israel is a prominent one in Isaiah 40-66. See e.g. Isaiah 41:15 f.; Isaiah 49:26; Isaiah 63:1 ff. The judgement of the oppressor is in fact the necessary condition of the deliverance of the oppressed, indispensable moreover as the vindication of God’s eternal justice.
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleThat thy foot may be dipped in the blood of thine enemies ... - Margin, “red.” A more literal rendering would be, “That thou mayest crush - thy foot in blood - the tongue of thy dogs from the
Read Albert Barnes on Psalms 68 →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
that your foot may be dipped in the blood of your foes— the tongues of your dogs in the same.”
that you may crush them, dipping your foot in blood, that the tongues of your dogs may have their portion from your enemies.”
that your foot may be dipped in the blood of your foes—the tongues of your dogs in the same.”
so that your feet may stomp in their blood, and your dogs may eat their portion of the enemies’ corpses.”
Tyndale line
That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.
That thou mayest crush them, dipping thy foot in blood, That the tongue of thy dogs may have its portion from thine enemies.
That thou mayest dip thy foot in blood, that the tongue of thy dogs may have its portion from thine enemies.
That thy foot may be dipped in the blood of thy enemies, and the tongue of thy dogs in the same.
That thy foote may bee dipped in blood, and the tongue of thy dogges in the blood of the enemies, euen in it.
Strictly literal
That thou mayest dip thy foot in blood: the tongue of thy dogs has its portion from enemies.
So that thou dashest thy foot in blood, [In the blood of] enemies — the tongue of Thy dogs.'
So that you dash your foot || In the blood of enemies—the tongue of Your dogs.”
(68:24) In order that thou mayest wade with thy feet in blood, feeding the tongue of thy dogs from the enemies' blood.
so that you may crush your enemies, dipping your foot in blood, and so that the tongues of your dogs may have their share from your enemies.”
From the Latin
Let their table become as a snare before them, and a recompense, and a stumblingblock.
Simplified
so that you may walk in their blood. Even your dogs will have their share of your enemies.”
So that your foot may be red with blood, and the tongues of your dogs with the same.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in the wording of this verse, with six of the eight words matched. The Septuagint's translation reflects a different word order and interpretation but retains the core imagery of triumph.
לְמַ֤עַן׀ תִּֽמְחַ֥ץ רַגְלְךָ֗ בְּ֫דָ֥ם לְשׁ֥וֹן כְּלָבֶ֑יךָ מֵאֹיְבִ֥ים מִנֵּֽהוּ׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 68:23
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.
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
HTc — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
מָחַץ (machats) is a Hebrew verb meaning to smite through, wound severely, or shatter. It is built from a primitive root and encompasses actions like crushing, smashing, or violently plunging. The entries indicate a range of meanings that include both literal and figurative uses, such as to subdue or destroy.
מָחַץ vb. smite through, wound severely, shatter
base
H4272 מָחַץ smite through, wound severely, shatter
4272 machats maw-khats'
a primitive root; to dash asunder; by implication, to crush,
smash or violently plunge; figuratively, to subdue or
destroy:--dip, pierce (through), smite (through), strike
through, wound.
מָחַץ (ma.chats) — to wound.
1) to smite through, shatter, wound severely
1a) (Qal)
1a1) to shatter
1a2) shattering (participle)
HVqj2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
HNcfsc/Sp2ms — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
HNcbsc — Noun common · both singular constructHNcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word כֶּ֫לֶב (*keleb*) means 'dog' and can refer to the animal literally or figuratively in contexts of contempt or abasement. It also denotes male cult prostitutes in a euphemistic sense. The term appears in various Old Testament verses, often associated with negative connotations, such as in 1 Samuel 17:43 and 2 Samuel 9:8.
כֶּ֫לֶב n.m. I S 24:15 dog (NH id.; Ph. כלב; Aram. כֶּ֫לְבָּא, Syriac; Ar. Arabic; Eth. Ethiopic As. kalbu DI HWB 328)—abs. כ׳ Ju 7:5 + 16 t., כָּ֑לֶב ψ 59:7, 15; pl. כְּלָבִים 1 K 14:11 + 12 t.; cstr. כַּלְבֵי Jb 30:1; sf. כְּלָבֶיךָ ψ 68:24;—dog:
lit. 1 K 14:11 16:4 21:19, 19, 23, 24 22:38 2 K 9:10, 36 (all of fierce, hungry dogs, devouring dead bodies and licking blood); cf. Je 15:3 and (לְשׁוֹן כְּלָבֶיךָ) ψ 68:24; eating torn flesh, Ex 22:30 (E), כַּלְבֵי צֹאנִי = my sheep-dogs, only Jb 30:1 (in both these with implied inferiority); dog-sacrifice was a heathen rite Read the full entry →
H3611 כֶּ֫לֶב dog
3611 keleb keh'-leb
from an unused root means. to yelp, or else to attack; a dog;
hence (by euphemism) a male prostitute:--dog.
כֶּ֫לֶב (ke.lev) — dog.
1) dog
1a) dog (literal)
1b) contempt or abasement (fig.)
1c) of pagan sacrifice
1d) of male cult prostitute (fig.)
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
HR/Vqrmpa — Preposition · verb qal participle (active) masculine pluralHR/Vqrmpa
- Christ prayed for his
- The lives of, to be spared
- The goods of, to be taken care of
Ex 23:4,5
- SHOULD BE
. Loved
. Prayed for
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms