Psalms 69:19 — Word Study
WLCאַתָּ֤ה יָדַ֗עְתָּ חֶרְפָּתִ֣י וּ֭בָשְׁתִּי וּכְלִמָּתִ֑י נֶ֝גְדְּךָ֗ כָּל־ צוֹרְרָֽי׃
BSAto presentqârab to(wards)ʼêl soulnephesh to redeemgâʼal becausemaʻan enemyʼôyêb to ransompâdâh
| Greek | English | Parsing |
|---|---|---|
| אַתָּ֤ה | you | Pronoun |
| יָדַ֗עְתָּ | you know | Verb, Qal, perfect second person masculine singular |
| חֶרְפָּתִ֣י | reproach my | Noun common feminine singular construct, suffix |
| וּ֭בָשְׁתִּי | and shame my | Conjunction, noun common feminine singular construct, suffix |
| וּכְלִמָּתִ֑י | and ignominy my | Conjunction, noun common feminine singular construct, suffix |
| נֶ֝גְדְּךָ֗ | [are] before you | Suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| צוֹרְרָֽי׃ | opposers my | Verb qal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You know my reproach, my shame and disgrace. All my adversaries are before You. |
| KJV | Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee. |
| ASV | Thou knowest my reproach, and my shame, and my dishonor: Mine adversaries are all before thee. |
| YLT | Thou — Thou hast known my reproach, And my shame, and my blushing, Before Thee [are] all mine adversaries. |
| WEB | You know my reproach, my shame, and my dishonor. My adversaries are all before you. |
| BBE | You have seen my shame, how I was laughed at and made low; my haters are all before you. |
The translations agree on the meanings of the key terms in this verse.
The sentence has two main clauses, each conveying key aspects of the psalmist's emotional state and the presence of his adversaries.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקָרַב
verbה
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 69:19
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 Lament of Sufferinggenerated
Psalm 69:19 is part of a lament where the psalmist cries out to God about his deep feelings of shame and reproach. He acknowledges that God knows his suffering and that all his enemies are present before Him. This verse highlights the psalmist's vulnerability and his reliance on God's awareness of his plight, as he faces ridicule and scorn from his adversaries. The surrounding verses further illustrate the intensity of his emotional turmoil and the absence of comfort in his distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 69:7–9 | For I have endured scorn for Your sake, and shame has covered my face. |
| 2 | Psalm 22:6–7 | But I am a worm and not a man, scorned by men and despised by the people. |
| 3 | Isaiah 53:3 | He was despised and rejected by men, a man of sorrows, acquainted with grief. Like one from whom men hide their faces, He was despised, and we esteemed Him not. |
| 4 | Hebrews 12:2 | Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before Him endured the cross, scorning its shame, and sat down at the right hand of the throne of God. |
| 5 | 1 Peter 2:23 | When they heaped abuse on Him, He did not retaliate; when He suffered, He made no threats, but entrusted Himself to Him who judges justly. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חֶרְפָּתִי, cher.pa.Tigenerated
The word חֶרְפָּה (cherpah) means reproach or shame, often used to describe scorn or disgrace. It conveys a strong sense of humiliation and is often linked to the experience of being dishonored.
In this verse, it emphasizes the psalmist's feelings of being looked down upon and ridiculed by others, highlighting his emotional suffering in the presence of God.
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 finite verb יָדַעְתָּ (you know) governs the entire verse, with the subject אַתָּ֤ה (you) preceding it. The structure emphasizes the direct address to God, establishing an intimate connection.
The verse contains multiple noun phrases that list the psalmist's feelings of reproach, shame, and disgrace, culminating in the declaration that all his adversaries are before God.
Septuagint Backgroundgenerated
The Septuagint translates יָדַעְתָּ as πρόσξες (you know), which captures the same sense of intimate knowledge. This choice reflects the translators' understanding of God's awareness of human suffering.
The translation of חֶרְפָּתִי as ψυξῇ suggests a focus on the emotional weight of reproach, aligning with the psalmist's lament.
In plain words — the whole versegenerated
Psalm 69:19 expresses the psalmist's feelings of reproach, shame, and disgrace, acknowledging that God is aware of his suffering. He states that all his adversaries are present before God, highlighting his vulnerability and the weight of his emotional pain.
Frequently Asked Questionsgenerated
The psalmist is expressing feelings of humiliation and dishonor, which come from being scorned or ridiculed by others.
Addressing God directly emphasizes the psalmist's reliance on Him and acknowledges God's awareness of his suffering.
The adversaries represent the external pressures and ridicule the psalmist faces, intensifying his feelings of shame and vulnerability.
This verse encapsulates the theme of lament, where the psalmist cries out to God about his suffering and seeks acknowledgment and relief from his emotional pain.
Reflection Questionsgenerated
- In what ways have I experienced feelings of reproach or shame in my own life?
- How can I bring my feelings of vulnerability before God, as the psalmist does?
- What does it mean for me to know that God is aware of my struggles and adversaries?
- How can I support others who may be feeling shame or reproach in their lives?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, using it to discuss the themes of reproach and shame in the context of suffering.
"You know my reproach, and my confusion, and my shame" [Psalms 69:19]. What is reproach? What is confusion? What shame? Reproach is that which the enemy casts in the teeth.Early Church Fathers on Psalms 69 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 69:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast known my reproach, and my shame, and my dishonour,.... A heap of words to express the greatness of the contempt that was cast upon him, and the injury that was done to his person and
Read John Gill on Psalms 69 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
Read Robert Jamieson on Psalms 69 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hast known my reproach, & c.; thou seest how much of it I suffer, and that for thy sake; as he said, . Are all before thee; thou knowest them thoroughly, and all their injurious and wicked devices and implacable malice against me, and all their impiety and contempt of thee; for which they deserve to be utterly and speedily destroyed.
Read Matthew Poole on Psalms 69 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 69:19 Thou hast known my reproach, and my shame, and my dishonour: mine adversaries [are] all before thee.Ver. 19. Thou hast known my reproach] That is enough for David, that God taketh cognizance of the injuries and indignities cast upon him; for he will surely right him.
Read John Trapp on Psalms 69 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Thou hast known my reproach] This is one of the most forcible appeals to mercy and compassion that was ever made. The language of these two verses is inimitable; and the sentiment cannot be mended. I can devise no comment that would not lessen their effect.
Read AdamClarke on Psalms 69 →
CambridgeThe Cambridge Bible for Schools and Colleges19–21. Once more he lays before God the severity of his sufferings, and the inhumanity of his enemies.
Read Cambridge on Psalms 69 →
Albert Barnes1798–1870Barnes' Notes on the BibleThou hast known my reproach - The reproach that has come upon me; the shame and contempt which I am called to endure.
Read Albert Barnes on Psalms 69 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. Thou hast known—He returns to a review of his miserable state, and of the conduct of his enemies, and comforts himself in the thought that all is “known” to God, and this appeal to the
Read Daniel Denison Whedon on Psalms 69 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You know my reproach, my shame and disgrace. All my adversaries are before You.
You know my reproach, my shame, and my dishonor. My adversaries are all before you.
You know my reproach, my shame and disgrace. All my adversaries are before You.
You know how I am insulted, humiliated and disgraced; you can see all my enemies.
Tyndale line
Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
Thou knowest my reproach, and my shame, and my dishonor: Mine adversaries are all before thee.
Thou knowest my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
Thou hast known my reproach, and my shame, and my dishonor: my adversaries are all before thee.
Thou hast knowen my reproofe and my shame, and my dishonour: all mine aduersaries are before thee.
Strictly literal
Thou knowest my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
Thou — Thou hast known my reproach, And my shame, and my blushing, Before Thee [are] all mine adversaries.
You have known my reproach, || And my shame, and my blushing, || All my adversaries [are] before You.
(69:20) Thou well knowest my reproach, and my shame, and my confusion: before thee are all my assailants.
You know my rebuke, my shame, and my dishonor; my adversaries are all before you.
Simplified
You—you know my shame, my disgrace, my humiliation. You see everything my enemies are doing.
You have seen my shame, how I was laughed at and made low; my haters are all before you.
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 of Psalms 69:19 reads: 'You know my reproach, my shame and disgrace. All my adversaries are before You.' The Septuagint shows some agreement with the Masoretic Text, matching 5 of the 8 words in a different order, but does not provide a direct translation of the verse as it stands. The Dead Sea Scrolls fragment 4Q83 contains parts of the verse, but includes some restored and supplied words, making it difficult to ascertain a direct comparison with the Masoretic Text. Overall, while the Septuagint and the Dead Sea Scrolls provide some insights, they do not fully align with the wording of the Masoretic Text in this instance.
אַתָּ֤ה יָדַ֗עְתָּ חֶרְפָּתִ֣י וּ֭בָשְׁתִּי וּכְלִמָּתִ֑י נֶ֝גְדְּךָ֗ כָּל־ צוֹרְרָֽי׃
5 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.
קרב על נפש׳י גאל׳ה למען [איב׳י]
6 words of the verse are on this fragment — 1 partly restored, 1 supplied entire by an editor.
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 69:19
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
חֶרְפָּה (cherpah) means reproach or taunt, often associated with shame or disgrace. It can refer to the condition of being reproached or the object of reproach itself. The word is derived from חָרַף (charaf), which relates to scorn or rebuke.
חֶרְפָּה n.f. reproach
taunt of enemy
reproach which rests upon one, condition of shame, disgrace
a reproach, the object of reproach, the person or thing reproached
base
H2781 חֶרְפָּה reproach . taunt of enemy
. reproach which rests upon one, condition of shame, disgrace
. a reproach, the object of reproach, the person or thing reproached
2781 cherpah kher-paw'
from 2778; contumely, disgrace, the pudenda:--rebuke,
reproach(-fully), shame.
see HEBREW for 02778
חֶרְפָּה (cher.pah) — reproach.
1) reproach, scorn
1a) taunt, scorn (upon enemy)
1b) reproach (resting upon condition of shame, disgrace)
1c) a reproach (an object)
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
בֹּ֫שֶׁת (bosheth) means 'shame' in Hebrew, encompassing both the feeling and the condition, as well as its cause. It can also refer to a shameful thing or an idol. The word is derived from a root meaning to be ashamed, and is noted in various contexts in the Old Testament.
בֹּ֫שֶׁת n.f. shame
shame
shameful thing
base
H1322 בֹּ֫שֶׁת shame
1322 bosheth bo'-sheth
from 954; shame (the feeling and the condition, as well as
its cause); by implication (specifically) an idol:--ashamed,
confusion, + greatly, (put to) shame(-ful thing).
see HEBREW for 0954
בֹּ֫שֶׁת (bo.shet) — shame.
1) shame
1a) shame
1b) shameful thing
HC/Ncfsc/Sp1bs — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
כְּלִמָּה (klimmah) refers to concepts of disgrace, reproach, and shame. It encompasses meanings such as insult, dishonor, and ignominy. The word is derived from a root that suggests confusion or dishonor, reflecting a range of negative social perceptions.
כְּלִמָּה n.f. insult, reproach, ignominy
base
H3639 כְּלִמָּה insult, reproach, ignominy
3639 klimmah kel-im-maw'
from 3637; disgrace:--confusion, dishonour, reproach, shame.
see HEBREW for 03637
כְּלִמָּה (ke.lim.mah) — shame.
1) disgrace, reproach, shame, confusion, dishonour, insult, ignominy
1a) insult, reproach
1b) reproach, ignominy
HC/Ncfsc/Sp1bs — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
HAcmsc/Sp2ms — SuffixHAcmsc/Sp2ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word צָרַר (tsarar) is built from a primitive root meaning to bind or confine. It covers a range of meanings including to besiege, cause distress, and show hostility. The word can also denote making a rival-wife. Notably, it appears in Leviticus 18:18.
צוּר vb. confine, bind, besiege
base
צָרַר vb. bind, tie up, be restricted, narrow, scant, cramped
trans.
Qal bind or tie up
Pu. tied up (mended by tying)
intrans.
Qal be scant, cramped, in straits
Hiph. make narrow for, press hard upon, cause distress to
base
[צָרַר] vb. denom. Hiph. suffer distress
base
צָרַר vb. shew hostility toward, vex
base
[צָרַר] vb. denom. make a rival-wife;—Qal Lv 18:18
ref
H6887a צוּר confine, bind, besiege H6887b צָרַר bind, tie up, be restricted, narrow, scant, cramped H6887c צָרַר vb. denom. Hiph. suffer distress H6887d צָרַר shew hostility toward, vex H6887e צָרַר vb. denom. make a rival-wife
6887 tsarar tsaw-rar'
a primitive root; to cramp, literally or figuratively,
transitive or intransitive (as follows):--adversary, (be in)
afflict(-ion), beseige, bind (up), (be in, bring) distress,
enemy, narrower, oppress, pangs, shut up, be in a strait
(trouble), vex.
צָרַר (tsa.rar) — to confine.
to confine, besiege
Another spelling of tsur (צוּר "to confine" H6696A)
צָרַר (tsa.rar) — to constrain.
1) to bind, be narrow, be in distress, make narrow, cause distress, besiege, be straitened, be bound
1a) (Qal)
1a1) to bind, tie up, shut up
1a2) to be scant, be cramped, be in straits
1b) (Pual) to be bound, be tied up
1c) (Hiphil)
1c1) to make narrow for, cause distress to, press hard upon
צָרַר (tsa.rar) — to distress.
to suffer distress
צָרַר (tsa.rar) — to vex.
to show hostility toward, vex
צָרַר (tsa.rar) — to rival.
to make a rival-wife
HVqrmpc/Sp1bs — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
