Psalms 74:1 — Word Study
WLCלָמָ֣ה אֱ֭לֹהִים זָנַ֣חְתָּ לָנֶ֑צַח יֶעְשַׁ֥ן אַ֝פְּךָ֗ בְּצֹ֣אן מַרְעִיתֶֽךָ׃
BSAA Maskilmaskîyl of AsaphʼÂçâph Whymâh have You rejected us foreverzânach■ [completely, utterly, cast off, abandoned, for perpetuity, always] O Godʼĕlôhîym [Elohim, the supreme One] Why does Your angerʼaph [divine, holy, wrath, fury] smolderʻâshan▸ [burn, smoke] against the sheeptsôʼn [flock, people] of Your pasturemirʻîyth [divine, pastoral, care, guardianship]
| Greek | English | Parsing |
|---|---|---|
| לָמָ֣ה | why? | Preposition, pronoun |
| אֱ֭לֹהִים | O God | Noun common, masculine plural absolute |
| זָנַ֣חְתָּ | have you rejected [us] | Verb, Qal, perfect second person masculine singular |
| לָנֶ֑צַח | to perpetuity | Preposition, noun common masculine singular absolute |
| יֶעְשַׁ֥ן | does it smoke? | Verb, Qal, imperfect third person masculine singular |
| אַ֝פְּךָ֗ | anger your | Noun common masculine singular construct, suffix |
| בְּצֹ֣אן | on [the] sheep of | Preposition, noun common both singular construct |
| מַרְעִיתֶֽךָ׃ | pasture your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why have You rejected us forever, O God? Why does Your anger smolder against the sheep of Your pasture? |
| KJV | O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture? |
| ASV | O God, why hast thou cast us off for ever? Why doth thine anger smoke against the sheep of thy pasture? |
| YLT | An Instruction of Asaph. Why, O God, hast Thou cast off for ever? Thine anger smoketh against the flock of Thy pasture. |
| WEB | God, why have you rejected us forever? Why does your anger smolder against the sheep of your pasture? |
| BBE | Of God, why have you put us away from you for ever? why is the fire of your wrath smoking against the sheep who are your care? |
All translations agree on the meaning of זָנַחְתָּ as 'have you rejected'.
The verse consists of two main questions directed at God, emphasizing the psalmist's distress.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֱלֹהִים
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 74:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament to Godgenerated
Psalm 74:1 expresses a heartfelt plea from the psalmist, questioning why God seems to have rejected His people forever. This lament reflects the anguish of a community feeling abandoned, seeking reassurance of God's presence and care. The following verses continue this theme, reminding God of His past actions and the need for His intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:1 | Give ear, O my people, to my instruction; listen to the words of my mouth. |
| 2 | Psalm 10:1 | Why, O LORD, do You stand far off? Why do You hide in times of trouble? |
| 3 | Psalm 42:9–11 | I say to God my Rock, “Why have You forgotten me? Why must I walk in sorrow because of the enemy’s oppression?” |
| 4 | Psalm 44:9 | But You have rejected and humbled us; You no longer go forth with our armies. |
| 5 | Psalm 60:1–10 | You have rejected us, O God; You have broken us; You have been angry; restore us! |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — זָנַחְתָּ, za.Nach.tagenerated
The verb זָנַח (zanach) means to reject or cast off, indicating a strong sense of abandonment. It is used in contexts where something is deemed unwanted or disgusting, reflecting the emotional weight of the psalmist's cry.
In this verse, the second person masculine singular form emphasizes a direct address to God, intensifying the plea for understanding why this rejection has occurred. The word's root connotes a powerful act of forsaking, which is central to the psalmist's lament.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of זָנַחְתָּ as 'have you rejected' in all versions: BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The verse centers around one main clause: לָמָ֣ה אֱ֭לֹהִים זָנַ֣חְתָּ, Why have You rejected us? This is followed by a second question, יֶעְשַׁ֥ן, does Your anger smolder, which adds depth to the psalmist's inquiry.
The structure emphasizes the urgency of the psalmist's questions, with the two clauses directly addressing God's actions and feelings towards His people.
Septuagint Backgroundgenerated
The Septuagint translates זָנַחְתָּ as ἀπώσω, meaning 'I will cast away'. This choice reflects a similar sentiment of rejection but may imply a more definitive action of distancing.
This translation choice suggests a nuanced interpretation of God's relationship with His people, emphasizing the severity of the perceived abandonment.
In plain words — the whole versegenerated
Psalm 74:1 asks why God has rejected His people forever and why His anger smolders against them. It reflects deep distress and a plea for God's attention and care.
Frequently Asked Questionsgenerated
The psalmist is expressing a feeling of abandonment by God, questioning why He seems distant and unresponsive to their plight.
The reference to God's anger indicates a belief that their suffering may be a result of divine displeasure, prompting the psalmist to seek understanding and reconciliation.
This verse sets the tone for the psalm, which is a lament expressing sorrow over Israel's suffering and a plea for God's intervention and remembrance of His people.
The imagery of sheep and pasture evokes the relationship between God and His people, portraying them as His flock under His care, highlighting the pain of feeling abandoned.
Reflection Questionsgenerated
- In what ways have I felt abandoned by God, and how can I express those feelings?
- How can I remind myself of God's past faithfulness during difficult times?
- What steps can I take to seek God's presence when I feel distant from Him?
- How does understanding the imagery of God as a shepherd impact my view of His care for me?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, interpreting it as a plea from the congregation for God's attention and intervention.
"Wherefore have You repelled us, O God, unto the end?" [Psalms 74:1]. "Have repelled unto the end," in the person of the congregation which is properly called Synagogue.Early Church Fathers on Psalms 74 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 74:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO God, why hast thou cast us off for ever?..... This the church supposed because of the prevalence, oppression, and triumph of the enemy, because of the hardships and afflictions she laboured under,
Read John Gill on Psalms 74 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture? Psalms 74:1-23.
Read Robert Jamieson on Psalms 74 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 74 i.e. Composed by Asaph; either, 1. By that famous Asaph who flourished in David’ s time, and by the Spirit of God foresaw and foretold the things here mentioned. But the clear, and exact, and particular, and most pathetical description of the thing here expressed, looks much more like a narrative of what is past than a prophecy of what is to come; which usually is delivered marc darkly. Besides, such a prophecy of the destruction of the temple before it was built would have been a great discouragement to the building of it, and would probably have been taken notice of by Solomon in his prayer for it, when it was newly built. Or, 2. By some of his posterity, who is called by their…
Read Matthew Poole on Psalms 74 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 74:1 « Maschil of Asaph. » O God, why hast thou cast [us] off for ever? [why] doth thine anger smoke against the sheep of thy pasture?A Psalm of Asaph] Concerning the Babylonish captivity, saith Kimchi; which either was here foretold by David’ s Asaph, or bewailed by another of that name, who lived at that very time, when the Jews groaned under those grievous calamities. Ver. 1. O God, why hast thou cast us off for ever?] The greatness of their grief and diuturnity of their misery draw from them such expressions of discontent, as if they were doubtful of an utter dereliction. Why doth thine anger (or thy nose) smoke against the sheep of thy pasture?] Anger is a fire, and in men or…
Read John Trapp on Psalms 74 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Why hast . . .—Better, why hast thou never ceased abandoning us?Anger.—Literally, nostril, as in Psalms 18:8, “there went a smoke from his nostril.” The sheep of thy pasture.—An expression peculiar to the Asaphic psalms and Jeremiah 23:1.
Read Charles John Ellicott on Psalms 74 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXXIV The psalmist complains of the desolations of the sanctuary, and pleads with God, 1-3; shows the insolence and wickedness of their enemies, 4-8; prays to God to act for them as he had done for their fathers, whom, by his miraculous power, he had saved, 9-17; begs God to arise, and vindicate his own honour against his enemies, and the enemies of his people, 18-23. NOTES ON PSALM LXXIV The title is, Maschil of Asaph, or, "A Psalm of Asaph, to give instruction." That this Psalm was written at a time when the temple was ruined, Jerusalem burnt, and the prophets scattered or destroyed, is evident. But it is not so clear whether the desolations here refer to the days of Nebuchadnezzar…
Read AdamClarke on Psalms 74 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. An appeal to God, Who seems to have abandoned and forgotten the people and city of His choice.
Read Cambridge on Psalms 74 →Albert Barnes1798–1870Barnes' Notes on the BibleO God, why hast thou cast us off for ever? - Thou seemest to have cast us off forever, or finally. Compare Psalms 44:9, note; Psalms 13:1, note. “Why doth thine anger smoke.” See Deuteronomy 29:20.
Read Albert Barnes on Psalms 74 →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
Why have You rejected us forever, O God? Why does Your anger smolder against the sheep of Your pasture?
God, why have you rejected us forever? Why does your anger smolder against the sheep of your pasture?
A Maskil of Asaph. Why have You rejected us forever, O God? Why does Your anger smolder against the sheep of Your pasture?
Why, O God, have you permanently rejected us? Why does your anger burn against the sheep of your pasture?
Tyndale line
O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture?
O God, why hast thou cast us off for ever? Why doth thine anger smoke against the sheep of thy pasture?
O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture?
Maschil of Asaph. O God, why hast thou cast us off for ever? why doth thy anger smoke against the sheep of thy pasture?
A Psalme to give instruction, committed to Asaph. O God, why hast thou put vs away for euer? why is thy wrath kindled against the sheepe of thy pasture?
Strictly literal
Why, O God, hast thou cast off for ever? [why] doth thine anger smoke against the sheep of thy pasture?
An Instruction of Asaph. Why, O God, hast Thou cast off for ever? Thine anger smoketh against the flock of Thy pasture.
AN INSTRUCTION OF ASAPH. Why, O God, have You cast off forever? Your anger smokes against the flock of Your pasture.
“A Maskil of Assaph.” Why, O God, hast thou cast us off for ever? why will thy anger smoke against the flock of thy pasture?
God, why have you rejected us forever? Why does your anger burn against the sheep of your pasture?
From the Latin
Unto the end, corrupt not, a psalm of a canticle for Asaph.
Simplified
God, why have you rejected us? Is it forever? Why does your anger burn so hot against the sheep of your own field?
Of God, why have you put us away from you for ever? why is the fire of your wrath smoking against the sheep who are your care?
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 align closely, with seven of the eight words matched. This consistency indicates a shared understanding of the lament's core themes, although the Septuagint's word order differs.
לָמָ֣ה אֱ֭לֹהִים זָנַ֣חְתָּ לָנֶ֑צַח יֶעְשַׁ֥ן אַ֝פְּךָ֗ בְּצֹ֣אן מַרְעִיתֶֽךָ׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 74:1
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
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…
זָנַח (zanach) is a Hebrew verb that primarily means to reject or spurn, with nuances of casting off or forsaking. It also has a secondary meaning related to emitting a stench, as noted in Isaiah 19:6. The word is built from a primitive root, indicating a strong sense of pushing aside or removing.
זָנַח vb. reject, spurn
Qal reject
Hiph. (late) reject
base
[זָנַח] stink, emit stench;—only Hiph. Is 19:6
ref
H2186a זָנַח reject, spurn H2186b זָנַח stink, emit stench
2186 zanach zaw-nakh'
a primitive root meaning to push aside, i.e. reject, forsake,
fail:--cast away (off), remove far away (off).
זָנַח (za.nach) — to reject.
1) to cast off, reject, spurn
1a) (Qal) to reject
1b) (Hiphil) to forcefully reject someone
זָנַח (za.nach) — to stink.
1) to stink, emit stench, become odious
1a) (Hiphil) stink (perfect)
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
עָשַׁן (ashan) is a verb meaning to smoke, with a figurative sense of being angry or furious. The entries indicate it can refer to both literal smoke and the emotional state of wrath. There is no significant disagreement among the lexicons regarding its meanings.
עָשַׁן vb. denom. smoke, be wroth
base
H6225 עָשַׁן vb. denom. smoke, be wroth
6225 `ashan aw-shan'
a primitive root; to smoke, whether literal or
figurative:--be angry (be on a) smoke.
עָשַׁן (a.shan) — be angry.
1) to smoke, be angry, be wroth
1a) (Qal)
1a1) to smoke
1a2) to fume, be wroth, be furious
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
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…
מַרְעִית (mir`iyth) refers to concepts related to pasturing and shepherding, including pasturage and a flock. It is derived from a root meaning to feed. The term encompasses both the act of grazing and the collective group of animals being tended.
[מַרְעִית] n.f. pasturing, shepherding, pasturage
base
H4830 [מַרְעִית] pasturing, shepherding, pasturage
4830 mir`iyth meer-eeth'
from 7462 in the sense of feeding; pasturage; concretely, a
flock:--flock, pasture.
see HEBREW for 07462
מַרְעִית (mir.it) — pasturing.
1) pasturing, pasturage, shepherding
1a) pasturing, shepherding
1b) pasturage
1c) flock (meton)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms