Psalms 79:11 — Word Study
WLCתָּ֤ב֣וֹא לְפָנֶיךָ֮ אֶנְקַ֪ת אָ֫סִ֥יר כְּגֹ֥דֶל זְרוֹעֲךָ֑ ה֝וֹתֵ֗ר בְּנֵ֣י תְמוּתָֽה׃
BSAMay the groansʼănâqâh [intense, sorrowful, a loud cry of pain] of the captivesʼaççîyr [bound, captive, prisoner] reach Youbôwʼ▸ by the strengthgôdel [mighty, powerful] of Your armzᵉrôwaʻ [stretched out] preserveyâthar [keep safe, rescue] those condemnedbên [sons or descendants, appointed, destined] to deathtᵉmûwthâh [physical death or execution, the end of life, separation from God]
| Greek | English | Parsing |
|---|---|---|
| תָּ֤ב֣וֹא | may it come | Verb, Qal, imperfect third person feminine singular |
| לְפָנֶיךָ֮ | before you | Preposition, noun common masculine plural construct, suffix |
| אֶנְקַ֪ת | [the] groaning of | Noun common, feminine singular construct |
| אָ֫סִ֥יר | [the] prisoner | Noun common, masculine singular absolute |
| כְּגֹ֥דֶל | according to [the] greatness of | Preposition, noun common masculine singular construct |
| זְרוֹעֲךָ֑ | arm your | Noun common feminine singular construct, suffix |
| ה֝וֹתֵ֗ר | leave over | Verb, Hiphil, imperative second person masculine singular |
| בְּנֵ֣י | [the] sons of | Noun common, masculine plural construct |
| תְמוּתָֽה׃ | death | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May the groans of the captives reach You; by the strength of Your arm preserve those condemned to death. |
| KJV | Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die; |
| ASV | Let the sighing of the prisoner come before thee: According to the greatness of thy power preserve thou those that are appointed to death; |
| YLT | Let the groaning of the prisoner come in before Thee, According to the greatness of Thine arm, Leave Thou the sons of death. |
| WEB | Let the sighing of the prisoner come before you. According to the greatness of your power, preserve those who are sentenced to death. |
| BBE | Let the cry of the prisoner come before you; with your strong arm make free the children of death; |
Where they part company is in the rendering of תָּ֤ב֣וֹא — see How Translations Differ.
The verse contains two main clauses, each expressing a plea for divine intervention, with additional phrases providing context and emphasis.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 79:11
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 Cry for Deliverancegenerated
Psalm 79:11 expresses a heartfelt plea from the psalmist, who is in distress over the plight of the captives. The psalmist asks God to hear their groans and to act with strength to save those condemned to die. This verse is part of a larger lament that reflects on the suffering of God's people and their need for divine rescue, similar to other psalms that call for God's intervention in times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 12:5 | “For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.” |
| 2 | Psalm 69:33 | For the LORD listens to the needy and does not despise His captive people. |
| 3 | Psalm 102:20 | to hear a prisoner’s groaning, to release those condemned to death, |
| 4 | Exodus 2:23–24 | After a long time, the king of Egypt died. The Israelites groaned and cried out under their burden of slavery, and their cry for deliverance from bondage ascended to God. |
| 5 | Isaiah 42:7 | to open the eyes of the blind, to bring prisoners out of the dungeon and those sitting in darkness out from the prison house. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — אֲנָקָה, 'en.Katgenerated
The word אֲנָקָה (anaqah) refers to a loud cry of pain or sorrow, often associated with deep emotional distress. It is derived from a root that conveys the idea of groaning or lamenting. In this verse, it emphasizes the intensity of the captives' suffering and their desperate need for God's attention.
As a feminine singular noun, it indicates a specific type of vocal expression — one that carries the weight of anguish and plea for help. The use of this word highlights the emotional state of those who are bound and in despair, making their cries resonate deeply as they seek God's mercy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase the groans of the captives.
Sentence Structuregenerated
The finite verb תָּ֤ב֣וֹא (may it come) governs the main clause, expressing a wish or plea. The structure includes a prepositional phrase indicating direction (before You), followed by a noun phrase that serves as the subject of the plea (the groans of the captives). The second part of the verse introduces another clause with a verb (ה֝וֹתֵ֗ר, preserve) that calls for action based on God's strength.
The order of the words emphasizes the urgency of the captives' cries and the need for God's intervention. The psalmist's plea is structured to draw attention to the groans, establishing them as the focal point of the request.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word אֲנָקָה is rendered as στεναγμῶν (stenagmon), which also conveys a sense of deep groaning or sighing. This choice aligns with the emotional weight of the original Hebrew, emphasizing the intense suffering of the captives.
The translation reflects a consistent interpretation of the emotional state of those in bondage, maintaining the urgency of their cries for help.
In plain words — the whole versegenerated
Psalm 79:11 expresses a plea for God to hear the intense cries of the captives and to save those who are condemned to death. The psalmist is deeply concerned about the suffering of God's people and seeks divine intervention to rescue them from their dire situation.
Frequently Asked Questionsgenerated
The psalmist refers to the intense cries of those who are imprisoned and suffering, expressing their deep emotional pain and need for God's help.
The request highlights the urgency of the situation, as the psalmist seeks divine intervention to save those facing execution or death, emphasizing God's power to rescue.
This verse captures the essence of lament in Psalm 79, where the psalmist calls for God's attention to the suffering of His people and pleads for deliverance from their oppressors.
The psalmist's plea teaches us the importance of bringing our cries for help to God, trusting in His strength and power to rescue us in times of trouble.
Reflection Questionsgenerated
- In what areas of my life do I feel like a captive, and how can I bring those cries to God?
- How can I better recognize the suffering of others and respond with compassion, as the psalmist does?
- What does it mean to trust in God's strength when facing difficult situations?
- How can I incorporate lament into my prayer life, following the example of the psalmist?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 79:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet the sighing of the prisoner come before thee,.... Such as were so in a literal or spiritual sense; and the sighs and groans of such are not hid from the Lord; they come up into his ears as did
Read John Gill on Psalms 79 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die; Let the sighing of the prisoner come before thee - literally,
Read Robert Jamieson on Psalms 79 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf the prisoner; of thy poor people now in prison, or, at least, in captivity. Those that are appointed to die, Heb. the children of death, i.e. which were either designed to death, or in manifest danger of it, as being wholly in the power of their cruel and barbarous enemies.
Read Matthew Poole on Psalms 79 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 79:11 Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die;Ver. 11. Let the sighing of the prisoner, &c.] It was lately in many places of this land a like difficult thing to find a wicked man in the enemy’ s prisons or a godly man out of them. The sighs of such were shrill in God’ s ears. Preserve thou those that are appointed to die] Heb. The children of death, those that being destined to destruction, seem to be as much in death’ s power as children are in their parents’ . The Arabic rendereth it, Redime filios occisorum, Redeem the children of those who are slain, lest the name of their parents be…
Read John Trapp on Psalms 79 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Appointed to die.—See margin. This expression, as well as the “sighing of the prisoners,” occurs, Psalms 102:20, of the sufferers in the Captivity.
Read Charles John Ellicott on Psalms 79 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. The sighing of the prisoner] The poor captive Israelites in Babylon, who sigh and cry because of their bondage. Those that are appointed to die] בני תמותה beney themuthah, "sons of death." Either those who were condemned to death because of their crimes, or condemned to be destroyed by their oppressors. Both these senses apply to the Israelites: they were sons of death, i.e., worthy of death because of their sins against God; they were condemned to death or utter destruction, by their Babylonish enemies.
Read AdamClarke on Psalms 79 →CambridgeThe Cambridge Bible for Schools and Colleges11. The same phrases recur in Psalms 102:20. thy power] Lit. thine arm, a word which recalls the memories of a glorious past (Exodus 15:16; Psalms 44:3). those that are appointed to die] Lit., the sons of death. It is not necessary to understand these expressions literally of prisoners sentenced to execution: more probably they denote the prison and the living death of exile (Isaiah 42:7; Isaiah 49:9; Isaiah 61:1).
Read Cambridge on Psalms 79 →Albert Barnes1798–1870Barnes' Notes on the BibleLet the sighing of the prisoner come before thee - The sighing of him who is bound.
Read Albert Barnes on Psalms 79 →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
May the groans of the captives reach You; by the strength of Your arm preserve those condemned to death.
Let the sighing of the prisoner come before you. According to the greatness of your power, preserve those who are sentenced to death.
May the groans of the captives reach You; by the strength of Your arm preserve those condemned to death.
Listen to the painful cries of the prisoners! Use your great strength to set free those condemned to die!
Tyndale line
Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die;
Let the sighing of the prisoner come before thee: According to the greatness of thy power preserve thou those that are appointed to death;
Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to death;
Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die;
Let the sighing of the prisoners come before thee: according to thy mightie arme preserue the children of death,
Strictly literal
Let the groaning of the prisoner come before thee; according to the greatness of thine arm, preserve those that are appointed to die;
Let the groaning of the prisoner come in before Thee, According to the greatness of Thine arm, Leave Thou the sons of death.
Let the groaning of the prisoner come in before You, || According to the greatness of Your arm, || Leave the sons of death.
Let the sighing of the prisoner come before thee: according to the greatness of thy almighty power preserve thou those that are doomed to death;
May the groans of the prisoners come before you; with the greatness of your power keep the children of death alive.
From the Latin
The shadow of it covered the hills: and the branches thereof the cedars of God.
Simplified
Listen to the groans of the prisoners; with your great power save those condemned to die.
Let the cry of the prisoner come before you; with your strong arm make free the children of death;
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 Psalm 79:11 states, "תָּ֤ב֣וֹא לְפָנֶיךָ֮ אֶנְקַ֪ת אָ֫סִ֥יר כְּגֹ֥דֶל זְרוֹעֲךָ֑ ה֝וֹתֵ֗ר בְּנֵ֣י תְמוּתָֽה׃" which translates to a plea for the groans of the captives to be heard and for preservation by God's strength. The Septuagint, while not providing a direct translation, aligns closely with the Masoretic Text, matching 8 of the 9 words, indicating a strong agreement in content, although the word order and articles differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, thus supporting the Masoretic Text's reading without notable differences.
תָּ֤ב֣וֹא לְפָנֶיךָ֮ אֶנְקַ֪ת אָ֫סִ֥יר כְּגֹ֥דֶל זְרוֹעֲךָ֑ ה֝וֹתֵ֗ר בְּנֵ֣י תְמוּתָֽה׃
8 of the 9 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 79:11
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HR/Ncmpc/Sp2ms — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
אֲנָקָה (anaqah) refers to crying or groaning, often in a context of distress or lamentation. It is derived from the root word for shrieking or sighing, which suggests a deep emotional expression. The term captures the essence of vocal distress, as noted in various lexicons.
אֲנָקָה n.f. crying, groaning, in distress
base
H603 אֲנָקָה crying, groaning, in distress
603 'anaqah an-aw-kaw'
from 602; shrieking:--crying out, groaning, sighing.
see HEBREW for 0602
אֲנָקָה (a.na.qah) — groaning.
crying, groaning, lamentation
N-fs — 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 אַסִּיר (as-sir) primarily refers to 'prisoners' in a collective sense. It is derived from the root related to 'prisoner' and is noted in various lexicons as indicating captives or prisoners.
אַסִּיר n.[m.] mostly coll. prisoners
base
H616 אַסִּיר mostly coll. prisoners
616 'acciyr as-sere'
for 615: prisoner.
see HEBREW for 0615
אַסִּיר (as.sir) — prisoner.
1) prisoners (collective)
2) (CLBL) prisoner, captive
N-ms — Noun common · masculine singular absoluteHNcmsa
גֹּ֫דֶל (godel) means greatness or magnitude, and can also refer to magnificence. It has a negative connotation when used to denote pride or insolence. The word is derived from a root meaning to be great, indicating both literal and figurative senses of size or importance.
גֹּ֫דֶל n.m. greatness
greatness, magnitude
magnificence
in bad sense, = pride, insolence of heart
base
H1433 גֹּ֫דֶל greatness . greatness, magnitude
. magnificence
. in bad sense, = pride, insolence of heart
1433 godel go'-del
from 1431; magnitude (literally or figuratively):--
greatness, stout(-ness).
see HEBREW for 01431
גֹּ֫דֶל (go.del) — greatness.
1) greatness
1a) greatness, magnitude
1b) magnificence
1c) pride, insolence (bad sense)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.
זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength
arm
arm, as symbol of strength
Pl. forces, political and military
Shoulder of animal sacrificed, belonging to priest
base
H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm
. arm, as symbol of strength
. Pl. forces, political and military
. Shoulder of animal sacrificed, belonging to priest
2220 zrowa` zer-o'-ah
or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah
{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as
stretched out), or (of animals) the foreleg; figuratively,
force:--arm, + help, mighty, power, shoulder, strength.
see HEBREW for 02232
זְרוֹעַ (ze.ro.a) — arm.
1) arm, forearm, shoulder, strength
1a) arm
1b) arm (as symbol of strength)
1c) forces (political and military)
1d) shoulder (of animal sacrificed)
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
יָתַר (yathar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including leaving a remnant, excelling, and preserving alive. The entries indicate that it can express both the idea of excess and the act of leaving something behind. There are no significant disagreements among the lexicons regarding its meanings.
[יָתַר] 107 vb. remain over
Qal Pt. the remainder
Niph. be left over, remain over
Hiph.
leave over, leave
abs. leave a remnant
save over, i.e. presevre alive
excel, shew pre-eminence
shew excess = have more than enough
base
H3498 [יָתַר] remain over .Pt. the remainder
. be left over, remain over
. . . leave over, leave
. abs. leave a remnant
. save over, i.e. presevre alive
. excel, shew pre-eminence
. shew excess = have more than enough
3498 yathar yaw-thar'
a primitive root; to jut over or exceed; by implication, to
excel; (intransitively) to remain or be left; causatively, to
leave, cause to abound, preserve:--excel, leave (a remnant),
left behind, too much, make plenteous, preserve, (be, let)
remain(-der, -ing, - nant), reserve, residue, rest.
יָתַר (ya.tar) — to remain.
1) to be left over, remain, remain over, leave
1a) (Qal) remainder (participle)
1b) (Niphal) to be left over, remain over, be left behind
1c) (Hiphil)
1c1) to leave over, leave
1c2) to save over, preserve alive
1c3) to excel, show pre-eminence
1c4) to show excess, have more than enough, have an excess
V-Hiphil-Impv-2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
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…
תְּמוּתָה (tmuwthah) means 'death' and is derived from the root meaning 'to die.' It is used in contexts related to execution or doom, covering the concept of death in a general sense.
תְּמוּתָה n.f. death
base
H8546 תְּמוּתָה
8546 tmuwthah tem-oo-thaw'
from 4191; execution (as a doom):--death, die.
see HEBREW for 04191
תְּמוּתָה (te.mu.tah) — death.
death
N-fs — Noun common · feminine singular absoluteHNcfsa
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.