Psalms 7:10 — Word Study
WLCמָֽגִנִּ֥י עַל־ אֱלֹהִ֑ים מ֝וֹשִׁ֗יעַ יִשְׁרֵי־ לֵֽב׃
BSAGodʼĕlôhîym [Elohim, the supreme Protector]
| Greek | English | Parsing |
|---|---|---|
| מָֽגִנִּ֥י | shield my | Noun common both singular construct, suffix |
| עַל־ | [is] on | Preposition |
| אֱלֹהִ֑ים | God | Noun common, masculine plural absolute |
| מ֝וֹשִׁ֗יעַ | a deliverer | Verb, Hiphil, participle (active) masculine singular |
| יִשְׁרֵי־ | of [people] upright of | |
| 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 | My shield is with God, who saves the upright in heart. |
| KJV | My defence is of God, which saveth the upright in heart. |
| ASV | My shield is with God, Who saveth the upright in heart. |
| YLT | My shield [is] on God, Saviour of the upright in heart! |
| WEB | My shield is with God, who saves the upright in heart. |
| BBE | God, who is the saviour of the upright in heart, is my breastplate. |
The translations agree on the essential meaning of the verse, with slight variations in wording.
The sentence has a main clause with a relative clause providing additional information about God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
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 7:10
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 — Trust in God's Protectiongenerated
Psalm 7:10 emphasizes God's role as a shield for those who are righteous in heart. The psalmist contrasts the fate of the wicked with the protection afforded to the upright, highlighting the theme of divine justice and mercy. This verse is part of a larger plea for God to act against evil, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 3:3 | But You, O LORD, are a shield around me, my glory, and the One who lifts my head. |
| 2 | Psalm 18:1–2 | I love You, O LORD, my strength. |
| 3 | Psalm 84:11 | For the LORD God is a sun and a shield; the LORD gives grace and glory; He withholds no good thing from those who walk with integrity. |
| 4 | Psalm 89:18 | Surely our shield belongs to the LORD, and our king to the Holy One of Israel. |
| 5 | Genesis 15:1 | After these events, the word of the LORD came to Abram in a vision: “Do not be afraid, Abram. I am your shield, your very great reward.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מ֝וֹשִׁ֗יעַ, mo.Shi.a'generated
The word מ֝וֹשִׁ֗יעַ (mo.Shi.a') is a participle from the root יָשַׁע (yasha`), meaning 'to save' or 'to deliver.' It indicates an active role in bringing about salvation, suggesting that God is not only a passive protector but also actively rescues those who are righteous.
In this verse, it emphasizes God's ability to save those who are upright in heart, reinforcing the idea that true deliverance comes from Him alone. The word carries a sense of urgency and assurance that God will intervene on behalf of the faithful.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is examined in the Berean Standard Bible, which uses the term saves for מ֝וֹשִׁ֗יעַ.
Sentence Structuregenerated
The finite verb מ֝וֹשִׁ֗יעַ (saves) governs the entire sentence, with the subject מָֽגִנִּ֥י (my shield) and the predicate עַל־ אֱלֹהִ֑ים (with God) providing clarity on who is acting and what is being stated.
The structure emphasizes the relationship between the psalmist's trust in God as a shield and the assurance of salvation for the upright, creating a clear connection between protection and righteousness.
Septuagint Backgroundgenerated
The Septuagint translates מ֝וֹשִׁ֗יעַ as ἁμαρτωλῶν (sinners), indicating a broader interpretation that encompasses not just the act of saving but also the moral state of those being saved.
This choice reflects an understanding of the contrast between the righteous and the unrighteous, highlighting God's role in delivering the upright from the wicked.
In plain words — the whole versegenerated
Psalm 7:10 expresses the psalmist's confidence that God is a shield for those who are righteous in heart. God acts as a protector and savior, ensuring that the upright are safe from the wicked.
Frequently Asked Questionsgenerated
It means that God provides protection and defense against harm, much like a physical shield would in battle.
The upright in heart are those who live righteously and justly, aligning their thoughts and actions with God's will.
God saves the upright by delivering them from danger, injustice, and moral struggles, providing them with safety and security.
The heart represents the inner being, including emotions and thoughts, indicating that true righteousness comes from within.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my life?
- How can I cultivate a heart that is upright and pleasing to God?
- What does it mean for me to trust in God as my shield?
- How can I share the message of God's saving power with others?
The early church on this verse — how the Fathers read it
The early church fathers reference this verse to discuss God's role as a protector and savior, emphasizing the importance of righteousness in the heart.
My help is not from wealth or from corporal resources or from my own power and strength nor from human ties of kinship, but “my help is from God.” What assistance the Lord sends to those who fear him,Early Church Fathers on Psalms 7 →
"My righteous help is from the Lord, who makes whole the upright in heart" [Psalms 7:10].Early Church Fathers on Psalms 7 →
Medicine has two functions, one whereby infirmity is cured, the other whereby good health is maintained.… In the former case it is said, “Save me, Lord, because of your mercy.” In the latter case, “my righteous help is from the Lord,Early Church Fathers on Psalms 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 7:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy defence [is] of God,.... Or "my shield [is] in" or "of God" (e); God was his shield, his protector and defender; see Psalms 3:3; or "my shield [is] with God"; that is, Christ, who was the shield
Read John Gill on Psalms 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy defence is of God, which saveth the upright in heart. Defence - Hebrew 'buckler' (cf. note, Psalms 5:12). Is of God - literally, 'upon God.' Upon Him it rests to hold Him buckler over me.
Read Robert Jamieson on Psalms 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy defence is of God, Heb. My shield is upon God; he doth as it were carry my shield before me. See . He doth and will protect me against all mine enemies. Which saveth the upright in heart; and therefore me, whom he knoweth to be sincere and honest in my carriage toward him and toward Saul.
Read Matthew Poole on Psalms 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 7:10 My defence [is] of God, which saveth the upright in heart.Ver. 10. My defence is of God] Heb. My buckler is upon God. Which saveth the upright in heart] Of which number I know myself to he one; and do, therefore, look for his salvation.
Read John Trapp on Psalms 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) My defence.—Literally, as in margin, my shield is upon God. (Comp. Psalms 62:7, “In God is my salvation,” where the Hebrew is as here, “God is my shield-bearer.”) Another explanation appears in Milton’s translation— “On God is cast My defence, and in Him lies, In Him who both just and wise, Saves the upright at heart at last.”
Read Charles John Ellicott on Psalms 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. My defence is of God] I now leave my cause in the hands of my Judge. I have no uneasy or fearful apprehensions, because I know God will save the upright in heart.
Read AdamClarke on Psalms 7 →CambridgeThe Cambridge Bible for Schools and Colleges10. My defence is of God] R.V., my shield is with God. Lit. my shield is upon God; it rests with God to defend me. Cp. Psalms 62:7.
Read Cambridge on Psalms 7 →Albert Barnes1798–1870Barnes' Notes on the BibleMy defense is of God - The meaning here is, that God was his protector, and that in his troubles he confided in him. The original word here, as in Psalms 3:3, note; Psalms 5:12, note; is “shield.” See the notes at thoses verses.
Read Albert Barnes on Psalms 7 →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
My shield is with God, who saves the upright in heart.
My shield is with God, who saves the upright in heart.
My shield is with God, who saves the upright in heart.
The Exalted God is my shield, the one who delivers the morally upright.
Tyndale line
My defence is of God, which saveth the upright in heart.
My shield is with God, Who saveth the upright in heart.
My shield is with God, which saveth the upright in heart.
My defense is from God, who saveth the upright in heart.
My defence is in God, who preserueth the vpright in heart.
Strictly literal
My shield is with God, who saveth the upright in heart.
My shield [is] on God, Saviour of the upright in heart!
My shield [is] on God, || Savior of the upright in heart!
(7:11) My protection is by God, who saveth the upright in heath.
My shield comes from God, the one who saves the upright in heart.
From the Latin
The wickedness of sinners shall be brought to nought: and thou shalt direct the just: the searcher of hearts and reins is God.
Simplified
The Most High God is my defense, the one who saves those who live right.
God, who is the saviour of the upright in heart, is my breastplate.
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 agree on the wording of this verse, with all six Hebrew words matched in the Greek translation. This consistency indicates a shared understanding of the text's meaning across these traditions.
מָֽגִנִּ֥י עַל־ אֱלֹהִ֑ים מ֝וֹשִׁ֗יעַ יִשְׁרֵי־ לֵֽב׃
6 of the 6 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 7:10
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.
מָגֵן (magen) means 'shield' and can refer to both a small shield or buckler and a figurative protector. It can also denote the scaly hide of a crocodile. The word is feminine in plural form, מִגִּנָּה (mginnah), and is derived from a root meaning to cover or protect.
מָגֵן n.m. & f. shield
base
H4043 מָגֵן shield
4043 magen maw-gane'
also (in plural) feminine mginnah {meg-in-naw'}; from 1598; a
shield (i.e. the small one or buckler); figuratively, a
protector; also the scaly hide of the crocodile:--X armed,
buckler, defence, ruler, + scale, shield.
see HEBREW for 01598
מָגֵן (ma.gen) — shield.
shield, buckler
HNcbsc/Sp1ms — Noun common both singular construct · suffixHNcbsc/Sp1ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
HVhrmsa — Verb · Hiphil · participle (active) masculine singularHVhrmsa
→ An appellation of Jesus Ro 11:26
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
HAampc — HAampc
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 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;