Psalms 71:4 — Word Study
WLCאֱֽלֹהַ֗י פַּ֭לְּטֵנִי מִיַּ֣ד רָשָׁ֑ע מִכַּ֖ף מְעַוֵּ֣ל וְחוֹמֵץ׃
BSADeliver mepâlaṭ O my Godʼĕlôhîym [supreme, Elohim] from the handyâd [an open hand; strength, a side or share] of the wickedrâshâʻ [morally wrong, guilty of sin] from the graspkaph [palm, firm hold] of the unjustʻăval [acting wrongly, deviating from right] and ruthlesschâmêts [cruel, oppressive, causing harm]
| Greek | English | Parsing |
|---|---|---|
| אֱֽלֹהַ֗י | O God my | Noun common masculine plural construct, suffix |
| פַּ֭לְּטֵנִי | deliver me | Verb piel imperative second person masculine singular, suffix |
| מִיַּ֣ד | from [the] hand of | Preposition, noun common both singular construct |
| רָשָׁ֑ע | [the] wicked | Noun common, masculine singular absolute |
| מִכַּ֖ף | from [the] hand of | Preposition, noun common feminine singular construct |
| מְעַוֵּ֣ל | [the] wrongdoer | Verb, Piel, participle (active) masculine singular |
| וְחוֹמֵץ׃ | and [the] ruthless | Conjunction, verb qal participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Deliver me, O my God, from the hand of the wicked, from the grasp of the unjust and ruthless. |
| KJV | Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man. |
| ASV | Rescue me, O my God, out of the hand of the wicked, Out of the hand of the unrighteous and cruel man. |
| YLT | O my God, cause me to escape From the hand of the wicked, From the hand of the perverse and violent. |
| WEB | Rescue me, my God, from the hand of the wicked, from the hand of the unrighteous and cruel man. |
| BBE | O my God, take me out of the hand of the sinner, out of the hand of the evil and cruel man. |
There are no significant differences among the translations on this verse.
The verse has a main clause followed by prepositional phrases that detail the sources of danger, creating a clear structure of plea and urgency.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbעָוַל
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 71:4
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 Deliverancegenerated
Psalm 71:4 expresses a heartfelt plea from the psalmist to God for deliverance from wicked individuals. This verse is part of a larger context where the psalmist seeks refuge and strength from God, emphasizing a deep reliance on divine protection. The surrounding verses highlight themes of hope and trust in God as a fortress and rock, reinforcing the psalmist's faith amidst adversity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 17:8–9 | Keep me as the apple of Your eye; hide me in the shadow of Your wings |
| 2 | Psalm 59:1–2 | Deliver me from my enemies, O my God; protect me from those who rise against me. |
| 3 | Psalm 140:1–4 | Rescue me, O LORD, from evil men. Protect me from men of violence, |
| 4 | 2 Samuel 16:21–22 | Ahithophel replied, “Sleep with your father’s concubines, whom he has left to keep the palace. When all Israel hears that you have become a stench to your father, then the hands of all who are with you will be strengthened.” |
| 5 | 2 Samuel 17:1–2 | Furthermore, Ahithophel said to Absalom, “Let me choose twelve thousand men and set out tonight in pursuit of David. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אֱלֹהַי, 'elo.Haigenerated
The word אֱלֹהִים (elohiym) is a plural noun that refers to God, often conveying the idea of divine majesty and power. It is used to denote the supreme deity in the Old Testament and can also refer to judges or mighty beings. The parsing indicates it is a noun in the construct state, showing a possessive relationship, here meaning 'my God.'
This title of God emphasizes a personal relationship, where the psalmist acknowledges God's sovereignty and authority in seeking help. The use of elo.Hai signifies both reverence and intimacy in the psalmist's appeal.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses Deliver me for the verb and maintains the direct address to God.
Sentence Structuregenerated
The verse consists of a main clause with the finite verb פַּ֭לְּטֵנִי, deliver me, followed by three prepositional phrases that specify the source of danger: מִיַּד רָשָׁע, from the hand of the wicked, מִכַּף מְעַוֵּל, from the grasp of the unjust, and the conjunction וְחוֹמֵץ, and the ruthless.
The structure emphasizes the urgency of the psalmist's plea, with the verb at the forefront, underscoring the immediate need for divine intervention.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֱלֹהַי is rendered as μου (mou), meaning 'my.' This choice emphasizes the personal relationship between the speaker and God, similar to the Hebrew.
The Greek word ἁμαρτωλοῦ is used for רָשָׁע, indicating a moral failing, which aligns with the Hebrew sense of wickedness but also highlights the sinful nature of the unjust.
In plain words — the whole versegenerated
Psalm 71:4 is a plea for help from God. The psalmist asks to be delivered from wicked people and those who act unjustly. This verse is part of a larger prayer where the psalmist expresses trust in God as a protector and refuge.
Frequently Asked Questionsgenerated
The 'hand of the wicked' refers to the power and influence of evil individuals who seek to harm or oppress.
The psalmist seeks deliverance due to the threat posed by unjust and ruthless people, emphasizing a need for divine protection.
Calling God 'my God' signifies a personal relationship and reliance on Him for help and salvation.
This verse reflects themes of trust, dependence on God, and the desire for rescue from evil, which are central to the psalmist's message.
Reflection Questionsgenerated
- In what situations have I felt the need to call on God for deliverance?
- How can I recognize and respond to unjust actions in my own life or community?
- What does it mean to me to refer to God as 'my God'?
- How can I support others who are facing wickedness or injustice?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his exposition, discussing the psalmist's plea for deliverance from sinners.
"O God, deliver me from the hand of the sinner" [Psalms 71:4]. Generally, sinners, among whom is toiling he that is now to be delivered from captivity: he that now cries,Early Church Fathers on Psalms 71 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 71:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDeliver me, O my God, out of the hand of the wicked,.... Meaning Absalom his son, as Arama, who had risen up in rebellion against him; and he may not only intend him, but all those wicked men that
Read John Gill on Psalms 71 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDeliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man. Deliver me, O my God, out of the hand of the wicked - (cf.
Read Robert Jamieson on Psalms 71 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 71:4 Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.Ver. 4. Out of the hand of the unrighteous] That seeketh by fraud to undermine me, and by force to overturn me. And cruel man] Qui totus in fermento iacet; sour as leaven, sharp as vinegar.
Read John Trapp on Psalms 71 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4-6) These verses are manifestly founded on Psalms 31:8-10; but the variations are more marked than usual, and indicate a definite purpose of adaptation rather than copying.
Read Charles John Ellicott on Psalms 71 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Out of the hand of the wicked] Probably his unnatural son Absalom, called here רשע rasha, the WICKED, because he had violated all laws, human and Divine. The unrighteous and cruel man.] Probably Ahithophel who was the iniquitous counsellor of a wicked and rebellious son.
Read AdamClarke on Psalms 71 →CambridgeThe Cambridge Bible for Schools and Colleges4–8. The ground of the Psalmist’s appeal for deliverance.
Read Cambridge on Psalms 71 →Albert Barnes1798–1870Barnes' Notes on the BibleDeliver me, O my God, out of the hand of the wicked - It is, of course, not possible now to ascertain who are particularly referred to here.
Read Albert Barnes on Psalms 71 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. The unrighteous and cruel man—If this refers to any one individual, and we have rightly judged the occasion of the psalm, the allusion might well be to Ahithophel. See our note on Psalms 55:12.
Read Daniel Denison Whedon on Psalms 71 →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
Deliver me, O my God, from the hand of the wicked, from the grasp of the unjust and ruthless.
Rescue me, my God, from the hand of the wicked, from the hand of the unrighteous and cruel man.
Deliver me, O my God, from the hand of the wicked, from the grasp of the unjust and ruthless.
My God, rescue me from the power of the wicked, from the hand of the cruel oppressor!
Tyndale line
Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.
Rescue me, O my God, out of the hand of the wicked, Out of the hand of the unrighteous and cruel man.
Rescue me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.
Deliver me, O my God, from the hand of the wicked, from the hand of the unrighteous and cruel man.
Deliuer mee, O my God, out of the hande of the wicked: out of the hande of the euill and cruell man.
Strictly literal
My God, rescue me out of the hand of the wicked, out of the hand of the unrighteous and cruel man.
O my God, cause me to escape From the hand of the wicked, From the hand of the perverse and violent.
O my God, cause me to escape || From the hand of the wicked, || From the hand of the perverse and violent.
O my God, release me out of the hand of the wicked, out of the grasp of the unrighteous and violent man.
Rescue me, my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel.
From the Latin
He shall judge the poor of the people, and he shall save the children of the poor: and he shall humble the oppressor.
Simplified
My God, rescue me from the power of the wicked, from the clutches of those who are evil and brutal.
O my God, take me out of the hand of the sinner, out of the hand of the evil and cruel man.
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 71:4 reads, 'אֱֽלֹהַ֗י פַּ֭לְּטֵנִי מִיַּ֣ד רָשָׁ֑ע מִכַּ֖ף מְעַוֵּ֣ל וְחוֹמֵץ׃', which translates to 'Deliver me, O my God, from the hand of the wicked, from the grasp of the unjust and ruthless.' The Septuagint agrees with the Masoretic Text in terms of the overall meaning and structure, as all seven words correspond one-to-one, though the word order and articles differ due to the nature of Greek syntax. The Dead Sea Scrolls (4Q83) also align closely with the Masoretic Text, preserving the same seven words with minor orthographic variations, confirming the consistency of the text across these ancient witnesses.
אֱֽלֹהַ֗י פַּ֭לְּטֵנִי מִיַּ֣ד רָשָׁ֑ע מִכַּ֖ף מְעַוֵּ֣ל וְחוֹמֵץ׃
7 of the 7 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.
אלה׳י פלט׳ני מיד רשע מכף מעול וחמוץ
7 words on the leather.
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 71:4
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.
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 | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
פָּלַט (palat) is a Hebrew verb meaning to escape or slip away. It encompasses various nuances, including delivering, bringing to safety, and causing to escape, with different forms indicating active or passive meanings. The entries suggest its use in contexts of security and deliverance, though no specific Old Testament verses are cited.
[פָּלַט] vb. escape
Qal and (if) escapers of them escape.
Pi.
bring into security
cause to escape, cast forth, of cow calving
appar. intrans. be delivered
Hiph. bring into security
base
H6403 [פָּלַט] escape .and (if) escapers of them escape.
. . bring into security
. cause to escape, cast forth, of cow calving
. appar. intrans. be delivered
. bring into security
6403 palat paw-lat'
a primitive root; to slip out, i.e. escape; causatively, to
deliver:--calve, carry away safe, deliver, (cause to) escape.
פָּלַט (pa.lat) — to escape.
1) to escape, save, deliver, slip away
1a) (Qal) to escape
1b) (Piel)
1b1) to bring into security, deliver
1b2) to cause to escape, cast forth
1b3) to be delivered
1b4) to slip away
1c) (Hiphil) to bring into security, bring to safety
V-Piel-Impv-2ms | Suff — Verb piel imperative second person masculine singular · suffixHVpv2ms/Sp1bs
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine singular absoluteHNcmsa
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
עָוַל (aval) is a verb meaning to act unjustly or wrongfully. It is derived from a primitive root that conveys the idea of moral distortion. The entries consistently emphasize its connotation of dealing unjustly, with no significant disagreement among the lexicons.
עָוַל vb. denom. act wrongfully
base
H5765 עָוַל vb. denom. act wrongfully
5765 `aval aw-val'
a primitive root; to distort (morally):--deal unjustly,
unrighteous.
עָוַל (a.val) — to act unjustly.
1) to act wrongfully or unjustly, deviate from
1a) (Piel) to act wrongfully
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
חָמֵץ (chamets) is a Hebrew word with several meanings, primarily related to being sour or leavened. It can describe something that is fermented or harsh in taste, as well as denote a color (red) or a quality (ruthless). The entries indicate its use in various contexts, including emotional states like being embittered or grieving.
חָמֵץ vb. be sour, leavened
Qal be leavened
Hithp. be soured, embittered
base
[חמץ] vb. be red
base
[חמץ] vb. be ruthless—only Qal Pt. ψ 71:4
ref
H2556a חָמֵץ be sour, leavened .be leavened
. be soured, embittered
H2556b חמץ be red H2556c חמץ be ruthless
2556 chamets khaw-mates'
a primitive root; to be pungent; i.e. in taste (sour, i.e.
literally fermented, or figuratively, harsh), in color
(dazzling):--cruel (man), dyed, be grieved, leavened.
חָמֵץ (cha.mets) — to leaven.
1) to be leavened, be sour
1a) (Qal) to be leavened
1b) (Hiphil) to taste something leavened
1c) (Hithpael) to be embittered, grieved
חָמַץ (cha.mats) — be red.
to be red
חָמַץ (cha.mats) — to oppress.
to be cruel, oppress, be ruthless
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa