Psalms 7:6 — Word Study
WLCק֘וּמָ֤ה יְהוָ֨ה׀ בְּאַפֶּ֗ךָ הִ֭נָּשֵׂא בְּעַבְר֣וֹת צוֹרְרָ֑י וְע֥וּרָה אֵ֝לַ֗י מִשְׁפָּ֥ט צִוִּֽיתָ׃
BSAto pursuerâdaph enemyʼôyêb soulnephesh to overtakenâsag to tramplerâmaç landʼerets alivechay glorykâbôwd dustʻâphâr to dwellshâkan Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| ק֘וּמָ֤ה | arise ! | Verb qal imperative second person masculine singular, suffix |
| יְהוָ֨ה׀ | O Yahweh | Noun proper |
| בְּאַפֶּ֗ךָ | in anger your | Preposition, noun common masculine singular construct, suffix |
| הִ֭נָּשֵׂא | raise yourself | Verb, Niphal, imperative second person masculine singular |
| בְּעַבְר֣וֹת | on [the] furi of | Preposition, noun common feminine plural construct |
| צוֹרְרָ֑י | opposers my | Verb qal participle (active) masculine plural common, suffix |
| וְע֥וּרָה | and awake ! | Conjunction, verb qal imperative second person masculine singular, suffix |
| אֵ֝לַ֗י | to me | Preposition, suffix |
| מִשְׁפָּ֥ט | justice | Noun common, masculine singular absolute |
| צִוִּֽיתָ׃ | you have commanded | Verb, Piel, perfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Arise, O LORD, in Your anger; rise up against the fury of my enemies. Awake, my God, and ordain judgment. |
| KJV | Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded. |
| ASV | Arise, O Jehovah, in thine anger; Lift up thyself against the rage of mine adversaries, And awake for me; thou hast commanded judgment. |
| YLT | Rise, O Jehovah, in Thine anger, Be lifted up at the wrath of mine adversaries, And awake Thou for me: Judgment Thou hast commanded: |
| WEB | Arise, Yahweh, in your anger. Lift up yourself against the rage of my adversaries. Awake for me. You have commanded judgment. |
| BBE | Come up, Lord, in your wrath; be lifted up against my haters; be awake, my God, give orders for the judging. |
The translations agree on the rendering of מִשְׁפָּט as judgment.
The sentence is structured around a main imperative verb with additional phrases that expand on the nature of the request.
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 7:6
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 Plea for Justicegenerated
Psalm 7:6 is a heartfelt cry for help, where the psalmist asks the LORD to rise in anger against his enemies. This plea reflects a deep sense of injustice and a desire for divine intervention. The surrounding verses highlight the psalmist's vulnerability and the need for God's righteous judgment, reinforcing the theme of seeking justice amidst adversity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 3:7 | Arise, O LORD! Save me, O my God! Strike all my enemies on the jaw; break the teeth of the wicked. |
| 2 | Psalm 12:5 | “For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.” |
| 3 | Psalm 35:1–23 | Contend with my opponents, O LORD; fight against those who fight against me. |
| 4 | Psalm 44:26 | Rise up; be our help! Redeem us on account of Your loving devotion. |
| 5 | Psalm 68:1–2 | God arises. His enemies are scattered, and those who hate Him flee His presence. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — מִשְׁפָּ֥ט, mish.Patgenerated
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice. It encompasses various aspects such as legal rights, ordinances, and decisions, indicating both divine and human law. The parsing as a common noun in the singular form suggests a specific instance of judgment, highlighting the psalmist's request for God's intervention in a particular situation.
In this verse, מִשְׁפָּט conveys the psalmist's plea for a just ruling from God, emphasizing the importance of divine justice in the face of personal persecution. This word is central to the psalmist's appeal for vindication against his adversaries.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of מִשְׁפָּט as judgment in all versions.
Sentence Structuregenerated
The verse is structured around a series of imperative verbs, with the main finite verb being ק֘וּמָ֤ה (ku.Mah), arise. The psalmist calls upon the LORD to act, with several phrases elaborating on the nature of this action: rising in anger, raising oneself against enemies, and ordaining judgment.
This structure emphasizes urgency and the need for immediate divine action, with the imperative forms highlighting the psalmist's direct appeal to God.
Septuagint Backgroundgenerated
The Septuagint translates ק֘וּמָ֤ה as ἐξθρὸς (exthros), which conveys a sense of rising against an adversary. This choice suggests a focus on the confrontation aspect of the psalmist's plea, emphasizing the need for God to take a stand against the enemies.
The translation of מִשְׁפָּט is rendered in a way that aligns with the theme of justice, reinforcing the psalmist's call for divine judgment.
In plain words — the whole versegenerated
Psalm 7:6 is a plea to the LORD to rise in anger against the psalmist's enemies and to bring about justice. The psalmist expresses a deep need for God's intervention in a time of distress, seeking vindication from those who oppose him.
Frequently Asked Questionsgenerated
The psalmist is appealing for God's active involvement against his enemies, seeking divine justice and intervention in the face of oppression.
Judgment is central to the psalmist's plea, as he requests God to ordain justice in response to the wrongs he has faced from his adversaries.
Invoking God's name emphasizes the psalmist's reliance on the divine for strength and justice, highlighting the sacredness of the relationship between the psalmist and God.
The psalmist's plea teaches us the importance of turning to God in times of distress and seeking His justice in our struggles against oppression.
Reflection Questionsgenerated
- In what situations have I felt the need to call on God for justice?
- How can I apply the psalmist's example of seeking divine intervention in my own life?
- What does it mean to me to trust in God's judgment during difficult times?
- How can I support others who are seeking justice in their lives?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss God's justice and intervention against adversaries. Their insights are drawn from various works, emphasizing the theological implications of the psalmist's plea.
So, it is spoken: He asks that God on high appear at the borders of his enemies. Then, he says, their iniquities that make them my enemies will end. Perhaps the boundaries of the enemies refer to the “pride” in which they have rejoiced.Early Church Fathers on Psalms 7 →
The mass of adversaries cannot otherwise be destroyed, if the Lord has not risen on our behalf, and death must by all means precede the resurrection.Early Church Fathers on Psalms 7 →
Arise, in order that a vast multitude may believe in you, for after you have risen, what else would we pray for? Return to the Father. “Above them on high be enthroned.” For whose sake? For the assembly of the peoples.Early Church Fathers on Psalms 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 7:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleArise, O Lord, in thine anger,.... This and the following phrase do not suppose local motion in God, to whom it cannot belong, being infinite and immense, but are spoken of him after the manner of
Read John Gill on Psalms 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryArise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded.
Read Robert Jamieson on Psalms 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleArise in thine anger; oppose thy just anger to their causeless and sinful rage against me. Lift up thyself, that thou mayst give them a deadly blow. A metaphor from men who arise and lift up themselves to do so. Heb. be thou exalted; glorify thyself, and show thyself to be above them. To the judgment that thou hast commanded; to execute that just and righteous sentence of Saul’ s deposition, and my advancement, which thou hast commanded, i.e. appointed, and declared by thy holy prophet Samuel.
Read Matthew Poole on Psalms 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 7:6 Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me [to] the judgment [that] thou hast commanded.Ver. 6. Arise, O Lord, in thine anger] Here David repeateth and reinforceth his suit, filling his mouth with arguments for that purpose, such as he well knew would be of avail. Lift up thyself &c.] Wherein they deal proudly be thou above them, to control and topple them over. And awake for me] Sometimes God seemeth to be asleep, we must awake him; to forget, we must remind him; to have lost his mercy, we must find it for him. "Where is thy zeal and thy strength?" &c., Isaiah 63:15 To the judyment that thou hast commanded] That is…
Read John Trapp on Psalms 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) In the rapid succession of abrupt utterance of feeling in ejaculations, we see the excitement of the poet’s mind. Of the rage.—Better, against the rage, unless we may correct to “in thy rage.” The LXX. and Vulg. read, “in the ends of,” which Jerome explains as meaning, “exalt thyself by making an end of my enemies.” Syriac, “Be thou lifted up upon the necks of my enemies.” And awake for me.—Better, arranged in two petitions: yea, awake for me; prepare the judgment. There is some difficulty about the syntax of the last clause, but the imperatives suit the parallelism of the context better than the past tenses.
Read Charles John Ellicott on Psalms 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Arise, O Lord, in thine anger] To thee I commit my cause; arise, and sit on the throne of thy judgment in my behalf.
Read AdamClarke on Psalms 7 →CambridgeThe Cambridge Bible for Schools and Colleges6–8. Conscious of his integrity, David appeals to Jehovah, as the Judge of the world, to hold an assize, and vindicate his innocence.
Read Cambridge on Psalms 7 →Albert Barnes1798–1870Barnes' Notes on the BibleArise, O Lord, in thine anger - That is, to punish him who thus unjustly persecutes me. See the notes at Psalms 3:7. Lift up thyself - As if he had been lying in repose and inaction.
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
Arise, O LORD, in Your anger; rise up against the fury of my enemies. Awake, my God, and ordain judgment.
Arise, Yahweh, in your anger. Lift up yourself against the rage of my adversaries. Awake for me. You have commanded judgment.
Arise, O LORD, in Your anger; rise up against the fury of my enemies. Awake, my God, and ordain judgment.
Stand up angrily, Lord! Rise up with raging fury against my enemies! Wake up for my sake and execute the judgment you have decreed for them!
Tyndale line
Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded.
Arise, O Jehovah, in thine anger; Lift up thyself against the rage of mine adversaries, And awake for me; thou hast commanded judgment.
Arise, O LORD, in thine anger, lift up thyself against the rage of mine adversaries: and awake for me; thou hast commanded judgment.
Arise, O LORD, in thy anger, lift up thyself because of the rage of my enemies: and awake for me to the judgment that thou hast commanded.
Arise, O Lord, in thy wrath, and lift vp thy selfe against the rage of mine enemies, and awake for mee according to the iudgement that thou hast appointed.
Strictly literal
Arise, Jehovah, in thine anger; lift thyself up against the raging of mine oppressors, and awake for me: thou hast commanded judgment.
Rise, O Jehovah, in Thine anger, Be lifted up at the wrath of mine adversaries, And awake Thou for me: Judgment Thou hast commanded:
Rise, O YHWH, in Your anger, || Be lifted up at the wrath of my adversaries, || And awake Yourself for me: You have commanded judgment.
(7:7) Arise, O Lord, in thy anger, lift up thyself because of the rage of my enemies: and awake for me [to] the judgment that thou hast commanded.
Arise, Yahweh, in your anger; stand up against the rage of my enemies; wake up for my sake and carry out the righteous decrees that you have commanded for them.
From the Latin
Let the enemy pursue my soul, and take it, and tread down my life on the earth, and bring down my glory to the dust.
Simplified
Stand up, Lord, in your anger, rise up against the fury of my enemies; wake up, Lord, and bring me justice!
Come up, Lord, in your wrath; be lifted up against my haters; be awake, my God, give orders for the judging.
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 in their wording for Psalm 7:6, with a complete match of the ten words. This consistency indicates a shared understanding of the text across these ancient witnesses.
ק֘וּמָ֤ה יְהוָ֨ה׀ בְּאַפֶּ֗ךָ הִ֭נָּשֵׂא בְּעַבְר֣וֹת צוֹרְרָ֑י וְע֥וּרָה אֵ֝לַ֗י מִשְׁפָּ֥ט צִוִּֽיתָ׃
10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 7:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
HVqv2ms/Sh — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
HVNv2ms — Verb · Niphal · imperative second person masculine singularHVNv2ms
עֶבְרָה (*'ebrah*) is a feminine noun derived from the root word for overflow. It encompasses meanings such as outburst, excess, and fury, often relating to intense emotions like anger and arrogance. The entries consistently highlight its association with passionate outpourings, particularly in contexts of rage.
עֶבְרָה n.f. overflow, arrogance, fury
base
H5678 עֶבְרָה overflow, arrogance, fury
5678 `ebrah eb-raw'
feminine of 5676; an outburst of passion:--anger, rage,
wrath.
see HEBREW for 05676
עֶבְרָה (ev.rah) — fury.
1) outpouring, overflow, excess, fury, wrath, arrogance
1a) overflow, excess, outburst
1b) arrogance
1c) overflowing rage or fury
HR/Ncfpc — Preposition · noun common feminine plural constructHR/Ncfpc
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 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
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
HC/Vqv2ms/Sh — Conjunction · verb qal imperative second person masculine singular · suffixHC/Vqv2ms/Sh
a-wak' yaqats, ("to waken"; `ur, "to rouse up" from sleep; egeiro, "to arouse from sleep"): The ordinary terms for awaking from natural slumber: as of Jacob at Bethel (Ge 28:16); of Solomon at Gibeon (1Ki 3:15); of Jesus in the storm-tossed boat (Lu 8:24).
Used figure with striking effect of awaking from mental, moral and spiritual sleep: as when Deborah calls upon herself to awake to the fervor and eloquence of poetry (Jud 5:12); of Zion's awaking to moral vigor and beauty (Isa 52:1); of waking from spiritual death (Eph 5:14); from the grave in resurrection (
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
HVpp2ms — Verb · Piel · perfect second person masculine singularHVpp2ms