Psalms 76:10 — Word Study
WLCכִּֽי־ חֲמַ֣ת אָדָ֣ם תּוֹדֶ֑ךָּ שְׁאֵרִ֖ית חֵמֹ֣ת תַּחְגֹּֽר׃
BSA-kamaiqûwm justicemishpâṭ Godʼĕlôhîym to saveyâshaʻ allkôl poorʻânâv landʼerets Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| חֲמַ֣ת | [the] anger of | Noun common, feminine singular construct |
| אָדָ֣ם | humankind | Noun common, masculine singular absolute |
| תּוֹדֶ֑ךָּ | it will praise you | Verb hiphil imperfect third person feminine singular, suffix |
| שְׁאֵרִ֖ית | [the] remainder of | Noun common, feminine singular construct |
| חֵמֹ֣ת | anger | Noun common, feminine plural absolute |
| תַּחְגֹּֽר׃ | you will gird on | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Even the wrath of man shall praise You; with the survivors of wrath You will clothe Yourself. |
| KJV | Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain. |
| ASV | Surely the wrath of man shall praise thee: The residue of wrath shalt thou gird upon thee. |
| YLT | For the fierceness of man praiseth Thee, The remnant of fierceness Thou girdest on. |
| WEB | Surely the wrath of man praises you. The survivors of your wrath are restrained. |
| BBE | The ... will give you praise; the rest of ... |
Where they part company is חֲמַ֣ת — see How Translations Differ.
The sentence has one main clause and two subordinate phrases that clarify the subjects involved.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכֹּל
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 76:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Sovereignty of God Over Wrathgenerated
Psalms 76:10 reflects on the idea that human anger, rather than being a force against God, can serve to bring Him praise. This verse is situated in a context where God's power is acknowledged, particularly in His judgment and salvation for the lowly, as seen in the surrounding verses. The psalmist emphasizes that even the fiercest human emotions can be woven into God's plan, highlighting His ultimate control over all circumstances.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 37:18–20 | Now Joseph’s brothers saw him in the distance, and before he arrived, they plotted to kill him. |
| 2 | Genesis 50:20 | As for you, what you intended against me for evil, God intended for good, in order to accomplish a day like this—to preserve the lives of many people. |
| 3 | Exodus 9:16–17 | But I have raised you up for this very purpose, that I might display My power to you, and that My name might be proclaimed in all the earth. |
| 4 | Exodus 15:9–11 | The enemy declared, ‘I will pursue, I will overtake. I will divide the spoils; I will gorge myself on them. I will draw my sword; my hand will destroy them.’ |
| 5 | Exodus 18:11 | Now I know that the LORD is greater than all other gods, for He did this when they treated Israel with arrogance.” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חֲמַ֣ת, cha.Matgenerated
The word חֲמַ֣ת (cha.Mat) refers to intense anger or rage, often depicted as a burning fire. It encompasses both human anger and divine wrath, illustrating the powerful emotions that can arise in response to injustice or suffering.
In this verse, the psalmist asserts that even this anger will contribute to the praise of God. The use of the noun in a construct form with אָדָ֣ם ('a.Dam) emphasizes the collective nature of human wrath, suggesting that all of humanity's anger can serve a higher purpose.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb תּוֹדֶ֑ךָּ (to.De.ka) governs the main clause, asserting that human anger shall praise God. The structure is straightforward, with a subject and an object clearly defined.
The noun phrases חֲמַ֣ת אָדָ֣ם (cha.Mat 'a.Dam) and שְׁאֵרִ֖ית חֵמֹ֣ת (she.'e.Rit che.Mot) serve as subjects and objects, respectively, indicating the relationship between human emotions and divine action.
Septuagint Backgroundgenerated
The Septuagint translates חֲמַ֣ת as ἀναστῆναι (anastēnai), which suggests a notion of rising up or being stirred. This choice indicates a dynamic interpretation of anger, possibly emphasizing its active role in God's purposes.
The use of σῶσαι (sōsai) for the concept of 'survivors' in the LXX aligns with the theme of preservation and divine salvation, reinforcing the idea that God uses even the remnants of wrath for His glory.
In plain words — the whole versegenerated
Psalms 76:10 tells us that even human anger can bring praise to God. This verse highlights that those who remain after anger will be used by God, showing His power over all situations.
Frequently Asked Questionsgenerated
It means that even the intense anger and emotions of humanity can ultimately serve to glorify God, as He can use all circumstances for His purpose.
The survivors refer to those who remain after the outpouring of anger, possibly indicating those who have been preserved through trials and are now able to honor God.
Anger, when directed towards injustice or sin, can lead to actions that honor God, as He can turn human emotions into a means of fulfilling His plans.
To clothe oneself suggests embracing or surrounding oneself with those who have endured trials, indicating God's care and protection over them.
Reflection Questionsgenerated
- How can I see God's hand at work in the midst of anger or conflict in my life?
- In what ways can I honor God even when I feel intense emotions like anger?
- Who are the 'survivors' in my life that I can support and uplift?
- How can I better understand the purpose behind my own feelings of anger or frustration?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights its theological implications. Augustine of Hippo reflects on the relationship between human emotions and divine purpose, emphasizing the importance of confession and unity with Christ.
The first is the thought, the latter are the remnants of the thought. What is the first thought? That from whence we begin, that good thought whence you will begin to confess. Confession unites us to Christ.Early Church Fathers on Psalms 76 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 76:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSurely the wrath of man shall praise thee,.... Either the wrath which comes from God, and has man for its object; and that either as it regards the people of God; so the Targum, "when thou art angry
Read John Gill on Psalms 76 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou art more glorious and excellent than the mountains of prey.
Read Robert Jamieson on Psalms 76 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe wrath of man shall praise thee; the blasphemous speeches and furious attempts of thine enemies shall serve thy glory, and cause thy people and others to praise and magnify thee for that admirable wisdom, and power, and faithfulness, and goodness which thou shalt discover upon that occasion. The remainder of wrath shalt thou restrain; thou shalt prevent and disappoint the succeeding malicious designs of thine enemies, who will meditate revenge for those shameful and terrible overthrows. Or, the remainder of wrath thou shalt gird thyself with, i.e. put it on as an ornament, which the girdle was; thou shalt adorn thyself with it, as a conqueror doth with the spoils of his enemies.
Read Matthew Poole on Psalms 76 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 76:10 Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.Ver. 10. Surely the wrath of man shall praise thee] As when Sennacherib’ s army was destroyed, the Israelites sang praise, yea, the Egyptians built altars, as Isaiah 19:19. God by his wisdom ordereth and draweth the blind and brute motions of the worst creatures unto his own honour; as the huntsman doth the rage of the dog to his pleasure; or the mariner the blowing of the wind to his voyage; or the artist, the heat of the fire to his work; or the physician, the bloodthirstiness of the leech to a cure, saith a reverend man. The remainder of wrath shall thou restrain] Heb. shall thou gird; that…
Read John Trapp on Psalms 76 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Surely.—The text of this verse as it stands is unintelligible— “Surely the wrath of man shall praise Thee; The residue of wrath Thou shalt gird Thyself with.” But the LXX. and Vulg. suggest the necessary emendation— “ Surely the wrath of man shall praise Thee, And the residue of wraths do Thee honour,” where the residue of wrath, like Virgil’s reliquiœ Danaum (Æn. 1:30), means those that escape the enemies’ rage, i.e., the Israelites. Possibly we should render, “and those who remain from their wrath shall celebrate a festival,” since the suggested emendation is the word used in that sense. And we must therefore think of the escape of Israel from Egypt (see above), and the festival…
Read Charles John Ellicott on Psalms 76 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Surely the wrath of man shall praise thee] The rage of Sennacherib shall only serve to manifest thy glory. The stronger he is, and the more he threatens, and the weaker thy people, the more shall thy majesty and mercy appear in his destruction and their support. The remainder of wrath shalt thou restrain.] The Hebrew gives rather a different sense: "Thou shalt gird thyself with the remainder of wrath." Even after thou hast sent this signal destruction upon Sennacherib and his army, thou wilt continue to pursue the remnant of the persecutors of thy people; their wrath shall be the cause of the excitement of thy justice to destroy them. As a man girds himself with his girdle, that…
Read AdamClarke on Psalms 76 →
Albert Barnes1798–1870Barnes' Notes on the BibleSurely the wrath of man shall praise thee - It shall be the occasion of praise; or, honor shall accrue to thee from it, “as if” it were employed in thy praise, and “as if” it were voluntarily engaged in promoting thy glory.
Read Albert Barnes on Psalms 76 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. The wrath of man shall praise thee—As furnishing an occasion for the display of the divine character and attributes in delivering his people and punishing sin, and hence the increased praises of the triumphant righteous.
Read Daniel Denison Whedon on Psalms 76 →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
Even the wrath of man shall praise You; with the survivors of wrath You will clothe Yourself.
Surely the wrath of man praises you. The survivors of your wrath are restrained.
Even the wrath of man shall praise You; with the survivors of wrath You will clothe Yourself.
Certainly your angry judgment upon men will bring you praise; you reveal your anger in full measure.
Tyndale line
Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.
Surely the wrath of man shall praise thee: The residue of wrath shalt thou gird upon thee.
Surely the wrath of man shall praise thee: the residue of wrath shalt thou gird upon thee.
Surely the wrath of man shall praise thee: the remainder of wrath wilt thou restrain.
Surely the rage of man shall turne to thy praise: the remnant of the rage shalt thou restrayne.
Strictly literal
For the fury of man shall praise thee; the remainder of fury wilt thou gird on thyself.
For the fierceness of man praiseth Thee, The remnant of fierceness Thou girdest on.
For the fierceness of man praises You, || You gird on the remnant of fierceness.
(76:11) For the fury of man shall praise thee: the remainder of the fury wilt thou gird about thee.
Surely your angry judgment against humanity will bring you praise; you gird yourself with what is left of your anger.
From the Latin
Or will God forget to shew mercy? or will he in his anger shut up his mercies?
Simplified
Even human anger against you makes you look glorious, for you wear it alike a crown.
The ... will give you praise; the rest of ...
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 76:10 reads, 'Even the wrath of man shall praise You; with the survivors of wrath You will clothe Yourself.' The Septuagint aligns closely with the Masoretic Text, with all seven words matched in a word-by-word correspondence, though the order and articles differ due to the nature of Greek syntax. The Dead Sea Scrolls (4Q87) do not preserve this verse, as they contain only fragments that have been supplemented by an editor, indicating a significant divergence from the Masoretic Text in terms of content. Overall, the Septuagint agrees with the Masoretic Text, while the Dead Sea Scrolls do not provide a direct comparison for this particular verse.
כִּֽי־ חֲמַ֣ת אָדָ֣ם תּוֹדֶ֑ךָּ שְׁאֵרִ֖ית חֵמֹ֣ת תַּחְגֹּֽר׃
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.
[למשפט] [אלוהים] [להושיע] [כול] [ענוי] [ארץ] [סלה]
nothing on the leather here — 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 76:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HNcmsa — Noun common · masculine singular absoluteHNcmsa
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
HVhi3fs/Sp2ms — Verb hiphil imperfect third person feminine singular · suffixHVhi3fs/Sp2ms
שְׁאֵרִית (sh'eriyth) refers to a remnant or remainder, indicating what is left over or surviving. It encompasses concepts like residue, descendants, and what has escaped. The word is derived from a root meaning to remain, and it is used in contexts related to survival or continuation.
שְׁאֵרִית n.f. rest, residue, remnant, remainder
base
H7611 שְׁאֵרִית rest, residue, remnant, remainder
7611 sh'eriyth sheh-ay-reeth'
from 7604; a remainder or residual (surviving, final)
portion:--that had escaped, be left, posterity, remain(-der),
remnant, residue, rest.
see HEBREW for 07604
שְׁאֵרִית (she.e.rit) — remnant.
1) rest, residue, remainder, remnant
1a) rest, what is left
1b) remainder, descendants
HNcfsc — Noun common · feminine singular constructHNcfsc
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 חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
חָגַר (chagar) is a Hebrew verb meaning to gird or to put on a belt. It is a primitive root that conveys the action of binding or restraining oneself, often in preparation for action. The entries consistently emphasize its use in the context of girding on clothing or armor.
[חָגַר] vb. gird, gird on, gird oneself
base
H2296 [חָגַר] gird, gird on, gird oneself
2296 chagar khaw-gar'
a primitive root; to gird on (as a belt, armor, etc.):--be
able to put on, be afraid, appointed, gird, restrain, X on
every side.
חָגַר (cha.gar) — to gird.
1) to gird, gird on, gird oneself, put on a belt
1a)(Qal)
1a1) to gird
1a2) to gird on, bind on
1a3) to gird oneself
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
