Psalms 88:5 — Word Study
WLCבַּמֵּתִ֗ים חָ֫פְשִׁ֥י כְּמ֤וֹ חֲלָלִ֨ים׀ שֹׁ֥כְבֵי קֶ֗בֶר אֲשֶׁ֤ר לֹ֣א זְכַרְתָּ֣ם ע֑וֹד וְ֝הֵ֗מָּה מִיָּדְךָ֥ נִגְזָֽרוּ׃
BSAto devisechâshab withʻim to go downyârad pitbôwr to behâyâh great mangeber nothingʼayin strengthʼĕyâl△
| Greek | English | Parsing |
|---|---|---|
| בַּמֵּתִ֗ים | among the dead | Preposition, verb qal participle (active) masculine plural |
| חָ֫פְשִׁ֥י | a [person] set free | |
| כְּמ֤וֹ | like | Preposition |
| חֲלָלִ֨ים׀ | [those] slain | |
| שֹׁ֥כְבֵי | [who] lie of | Verb, Qal, participle (active) masculine plural common |
| קֶ֗בֶר | [the] grave | Noun common, masculine singular absolute |
| אֲשֶׁ֤ר | whom | Particle |
| לֹ֣א | not | Particle |
| זְכַרְתָּ֣ם | you remember them | Verb qal perfect second person masculine singular, suffix |
| ע֑וֹד | again | |
| וְ֝הֵ֗מָּה | and they | Conjunction, pronoun |
| מִיָּדְךָ֥ | from hand your | Preposition, noun common both singular construct, suffix |
| נִגְזָֽרוּ׃ | they are cut off | Verb, Niphal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am forsaken among the dead, like the slain who lie in the grave, whom You remember no more, who are cut off from Your care. |
| KJV | Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand. |
| ASV | Cast off among the dead, Like the slain that lie in the grave, Whom thou rememberest no more, And they are cut off from thy hand. |
| YLT | Among the dead — free, As pierced ones lying in the grave, Whom Thou hast not remembered any more, Yea, they by Thy hand have been cut off. |
| WEB | set apart among the dead, like the slain who lie in the grave, whom you remember no more. They are cut off from your hand. |
| BBE | My soul is among the dead, like those in the underworld, to whom you give no more thought; for they are cut off from your care. |
Where they part company is חָ֫פְשִׁ֥י — see How Translations Differ.
One main clause with three subordinate phrases that elaborate on the psalmist's state of abandonment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectH1992
verbכְּ
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 88:5
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 in Despairgenerated
Psalms 88:5 captures the psalmist's profound sorrow and feelings of abandonment. He likens his state to that of the dead, emphasizing a sense of hopelessness and separation from God’s care. This lament reflects the deep emotional turmoil experienced in times of despair, echoing themes found throughout the Psalms, where the cry for help often meets silence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 14:9–12 | Sheol beneath is eager to meet you upon your arrival. It stirs the spirits of the dead to greet you— all the rulers of the earth. It makes all the kings of the nations rise from their thrones. |
| 2 | Isaiah 38:10–12 | I said, “In the prime of my life I must go through the gates of Sheol and be deprived of the remainder of my years.” |
| 3 | Ezekiel 32:18–32 | “Son of man, wail for the multitudes of Egypt, and consign her and the daughters of the mighty nations to the depths of the earth with those who descend to the Pit: |
| 4 | Psalm 136:23 | He remembered us in our low estate His loving devotion endures forever. |
| 5 | Genesis 8:1 | But God remembered Noah and all the animals and livestock that were with him in the ark. And God sent a wind over the earth, and the waters began to subside. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — חָ֫פְשִׁ֥י, cha.fe.Shigenerated
The word חָפְשִׁי (cha.fe.Shi) translates to 'a [person] set free.' It signifies a state of liberation, often in the context of being freed from bondage or obligations. This term is central to the theme of freedom in the biblical narrative, particularly concerning the Israelites' journey from slavery to liberation.
In this verse, the psalmist uses it to express a paradoxical state of being free among the dead, highlighting the irony of feeling abandoned even in a state that should imply liberation from earthly ties.
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 governing the verse is זְכַרְתָּ֣, you remember, which connects several phrases: a prepositional phrase indicating the psalmist's state, a comparative phrase likening him to the slain, and a clause describing those cut off from God's care. The structure emphasizes the psalmist's lament and the depth of his isolation.
The arrangement of phrases highlights the progression from the psalmist's condition to the stark reality of being forgotten, culminating in the acknowledgment of being cut off from divine protection.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word μετὰ (meta), meaning 'among,' to translate the Hebrew בַּמֵּתִ֗ים. This choice reflects a direct connection to the theme of being among the dead, aligning with the psalmist's expression of despair.
The translation choices in the Septuagint suggest a focus on the communal aspect of death, as it relates to the dead, which may widen the interpretation of the psalmist's experience.
In plain words — the whole versegenerated
Psalms 88:5 expresses the psalmist's feeling of abandonment among the dead, comparing himself to those who are forgotten. He feels cut off from God's care and protection, emphasizing his deep sorrow and isolation.
Frequently Asked Questionsgenerated
It signifies a deep sense of abandonment and despair, feeling forgotten by God and isolated from life.
He compares himself to the dead and the slain, highlighting his hopeless state and separation from God's care.
It emphasizes the psalmist's belief that he has been completely separated from God's protection and support.
It echoes the common biblical theme of lament, where individuals express their sorrow and seek God's presence in times of trouble.
Reflection Questionsgenerated
- What are some times in my life when I have felt abandoned or forgotten?
- How can I find hope in moments of despair, similar to the psalmist's cry?
- What does it mean for me to feel cut off from God's care, and how can I reconnect?
- In what ways can I support others who may feel forsaken or in despair?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss themes of abandonment and salvation, drawing connections to Christ's suffering and the hope of resurrection.
Nor was Mary less than was befitting the mother of Christ. When the apostles fled, she stood before the cross and with reverent gaze beheld her Son’s wounds, for she awaited not her child’s death but the world’s salvation.Early Church Fathers on Psalms 88 →
Next, David made it clear that Christ would be buried when he said, “They have put me in the lowest pit in the dark places and in the shadow of death.” Nor was David silent about the spices used on his shroud.Early Church Fathers on Psalms 88 →
"Free among the dead" [Psalms 88:5]. In these words our Lord's Person is most clearly shown: for who else is free among the dead but He who though in the likeness of sinful flesh is…Early Church Fathers on Psalms 88 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 88:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFree among the dead,.... If he was a freeman, it was only among the dead, not among the living; if he was free of any city, it was of the city of the dead; he looked upon himself as a dead man, as
Read John Gill on Psalms 88 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFree among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand. Free among the dead - i:e., severed from thy service.
Read Robert Jamieson on Psalms 88 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFree among the dead; well nigh discharged from the warfare of the present life, and entered es a member into the society of the dead; as Israelitish servants, when they were made flee, were thereby made denizens of the commonwealth of Israel. I expect no other freedom from my miseries but that which death gives, as ,18. Whom thou rememberest no more; whom thou seemest wholly to neglect and to bury in oblivion; for he speaks of these matters not as they are in truth, for he knew very well that forgetfulness was not incident to God, and that God did remember all the dead, and would call them to an account, but only as to sense and appearance, and the opinion of the world, and the state and…
Read Matthew Poole on Psalms 88 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 88:5 Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.Ver. 5. Free among the dead] Free of that company, one of the many among the manes, or ghosts; a free denizen of that society of that moiety of mankind that are dead. Yea, I am mortuorum minimus, as R. Jonah rendereth it, according to the Arabic, A mundo manumissus. Like the slain that lie in the grave] That are thrown on heaps into a pit, as after a field fought (R. David). Whom thou rememberest no more] As to this present world, and as it may seem to others, with whom out of sight out of mind; dead folk are soon forgotten. Varro thinks Lethum, death…
Read John Trapp on Psalms 88 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Free among the dead . . .—So the old versions without exception, taking chaphshî as an adjective, as in Job 3:19 (where used of an emancipated slave); 1 Samuel 17:25 (free from public burdens). So of the separate house for lepers, who were cut off from society (2 Kings 15:5). Hence some refer the psalm to Uzziah. The Targum explains, “freed from legal duties.” But plainly the meaning is here exactly that of defunctus. The verse offers an instance of introverted parallelism, and this clause answers to “they are cut off from thy hand.” Gesenius, however, makes the Hebrew word a noun (comp. Ezekiel 27:20), and renders, among the dead is my couch.Whom thou.—The dead are “clean forgotten…
Read Charles John Ellicott on Psalms 88 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Free among the dead] במתים צפשי bammethim chophshi, I rather think, means stripped among the dead. Both the fourth and fifth verses seem to allude to a field of battle: the slain and the wounded, are found scattered over the plain; the spoilers come among them, and strip, not only the dead, but those also who appear to be mortally wounded, and cannot recover, and are so feeble as not to be able to resist. Hence the psalmist says, "I am counted with them that go down into the pit; I am as a man that hath no strength," Psalms 88:4. And I am stripped among the dead, like the mortally wounded (חללים chalalim) that lie in the grave. "Free among the dead," inter mortuos liber, has been…
Read AdamClarke on Psalms 88 →CambridgeThe Cambridge Bible for Schools and Colleges5. Free among the dead] There can hardly be any allusion to Job 3:19, where the word is used of a welcome release from servitude, for it is a far-fetched interpretation to suppose that a new turn is given to the phrase and that it here means ‘dismissed against his will from the service of God.’ Render as R.V., cast off, or R.V. marg., cast away. A cognate word is used for ‘the house of separation’ in which Uzziah lived as a leper (2 Chronicles 26:21). Another but doubtful translation is, My couch is among the dead: cp. Job 17:13. the slain &c.] The slain in battle, whose corpses are flung into a nameless common grave. Cp. Ezekiel 32:24 ff. whom thou rememberest no more] Sheol is the ‘land…
Read Cambridge on Psalms 88 →Albert Barnes1798–1870Barnes' Notes on the BibleFree among the dead - Luther renders this, “I lie forgotten among the dead.” DeWette renders it, “Pertaining to the dead - (den Todten angehorend) - stricken down, like the slain, I lie in the
Read Albert Barnes on Psalms 88 →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
I am forsaken among the dead, like the slain who lie in the grave, whom You remember no more, who are cut off from Your care.
set apart among the dead, like the slain who lie in the grave, whom you remember no more. They are cut off from your hand.
I am forsaken among the dead, like the slain who lie in the grave, whom You remember no more, who are cut off from Your care.
adrift among the dead, like corpses lying in the grave, whom you remember no more, and who are cut off from your power.
Tyndale line
Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.
Cast off among the dead, Like the slain that lie in the grave, Whom thou rememberest no more, And they are cut off from thy hand.
Cast off among the dead, like the slain that lie in the grave, whom thou rememberest no more; and they are cut off from thy hand.
Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.
Free among the dead, like the slaine lying in the graue, whome thou remembrest no more, and they are cut off from thine hand.
Strictly literal
Prostrate among the dead, like the slain that lie in the grave; whom thou rememberest no more, and who are cut off from thy hand.
Among the dead — free, As pierced ones lying in the grave, Whom Thou hast not remembered any more, Yea, they by Thy hand have been cut off.
Among the dead—free, || As pierced ones lying in the grave, || Whom You have not remembered anymore, || Indeed, they have been cut off by Your hand.
(88:6) Free among the dead, like the slain that dwell in the grave, whom thou rememberest no more; and those that are cut off by thy hand.
I am abandoned among the dead; I am like the dead who lie in the grave, about whom you care no more because they are cut off from your power.
From the Latin
Thy seed will I settle for ever. And I will build up thy throne unto generation and generation.
Simplified
I am abandoned among the dead, lying like a corpse in the grave, forgotten and beyond your care.
My soul is among the dead, like those in the underworld, to whom you give no more thought; for they are cut off from 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 states, "I am forsaken among the dead, like the slain who lie in the grave, whom You remember no more, who are cut off from Your care." The Septuagint has a partial correspondence with the Masoretic Text, but its wording and structure differ significantly, lacking a direct translation of the Hebrew phrases. The Dead Sea Scrolls (4Q87) contain fragments that suggest a similar theme, with some words partially restored and others supplied by an editor, indicating that while there is a thematic connection, the exact wording is not fully preserved. Overall, the Masoretic Text stands as the most complete and coherent witness for this verse, while the other texts provide limited support and variations.
בַּמֵּתִ֗ים חָ֫פְשִׁ֥י כְּמ֤וֹ חֲלָלִ֨ים׀ שֹׁ֥כְבֵי קֶ֗בֶר אֲשֶׁ֤ר לֹ֣א זְכַרְתָּ֣ם ע֑וֹד וְ֝הֵ֗מָּה מִיָּדְךָ֥ נִגְזָֽרוּ׃
7 of the 13 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.
[נחשבתי] [עם] יורדי [בור] הייתי
5 words of the verse are on this fragment — 2 partly restored, 3 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 88:5
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.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
HRd/Vqrmpa — Preposition · verb qal participle (active) masculine pluralHRd/Vqrmpa
ded (muth; nekros): Used in several senses:
(1) as a substantive, denoting the body deprived of life, as when Abraham speaks of burying his dead (Ge 23);
(2) as a collective noun including all those that have passed away from life (as Re 20:12). In several passages dead in this sense is used in contrast to the quick or living (as Nu 16:48). This collective mode of expression is used when resurrection is described as "rising from the dead";
חָפְשִׁי (chophshiy) means 'free,' indicating a state of exemption from bondage, taxes, or obligations. It is derived from the root word for freedom (H2666). The term is used in contexts relating to liberty, particularly in reference to freedom from slavery or financial burdens.
חָפְשִׁי adj. free
base
H2670 חָפְשִׁי free
2670 chophshiy khof-shee'
from 2666; exempt (from bondage, tax or care):--free,
liberty.
see HEBREW for 02666
חׇפְשִׁי (choph.shi) — free.
1) free
1a) free (from slavery)
1b) free (from taxes or obligations)
HAamsa — HAamsa
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
HR — PrepositionHR
חָלָל (chalal) primarily means 'pierced' or 'slain,' often in a context of fatal wounding. It can also refer to something that is 'profaned' or 'defiled.' The word is built from the root associated with piercing and carries both literal and figurative meanings related to death and pollution.
חָלָל 90 n.m. pierced
pierced, fatally wounded
slain
base
חָלָל adj. profaned
base
H2491a חָלָל pierced H2491b חָלָל profaned
2491 chalal khaw-lawl'
from 2490; pierced (especially to death); figuratively,
polluted:--kill, profane, slain (man), X slew, (deadly)
wounded.
see HEBREW for 02490
חָלָל (cha.lal) — slain: killed.
: killed
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
Also means: cha.lal (חָלָל ": wounded" H2491H)
חָלָל (cha.lal) — profaned.
adj
1) (CLBL) profaned
1a) defiled, profaned (by divorce)
חָלָל (cha.lal) — slain: wounded.
: wounded
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
HAampa — HAampa
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
HVqrmpc — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
קֶ֫בֶר (qeber) refers to a grave or sepulchre, indicating a burial place. It is derived from the root word for 'to bury' and is used in contexts related to tombs. The entries consistently define it as a place of interment without notable disagreement.
קֶ֫בֶר 67 n.m. grave, sepulchre
base
H6913 קֶ֫בֶר grave, sepulchre
6913 qeber, keh'-ber
or (feminine) qibrah {kib-raw'}; from 6912; a
sepulchre:--burying place, grave, sepulchre.
see HEBREW for 06912
קֶ֫בֶר (qe.ver) — grave.
grave, sepulchre, tomb
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Grave
Among the ancient Hebrews graves were outside of cities in the open field (Luke 7:12; John 11:30). Kings (1 Kings 2:10) and prophets (1 Sam. 25:1) were generally buried within cities. Graves were generally grottoes or caves, natural or hewn out in rocks (Isa. 22:16; Matt. 27:60). There were family cemeteries (Gen. 47:29; 50:5; 2 Sam. 19:37). Public burial-places were assigned to the poor (Jer.…
[BURIAL, SEPULCHRES]
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
HVqp2ms/Sp3mp — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp3mp
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
HAcmsa — HAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HC/Pp3mp — Conjunction · pronounHC/Pp3mp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HR/Ncbsc/Sp2ms — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp2ms
גָּזַר (gazár) is a Hebrew verb meaning to cut or divide. It encompasses a range of actions including cutting down, cutting off, and making decrees. The word can also imply destruction or exclusion. Notably, it is used in contexts such as dividing the Red Sea, indicating its significance in biblical narratives.
גָּזַר vb. cut, divide
Qal
divide, cut in two
divide the Red Sea
cut down
cut off (piece of meat to eat, but obj. not expr.)
cut off, i.e. destroy, exterminate
decree
Niph.
be cut off, separated, excluded
be cut off = destroyed, exterminate
be decreed
base
H1504 גָּזַר cut, divide .. divide, cut in two
. divide the Red Sea
. cut down
. cut off (piece of meat to eat, but obj. not expr.)
. cut off, i.e. destroy, exterminate
. decree
. . be cut off, separated, excluded
. be cut off = destroyed, exterminate
. be decreed
1504 gazar gaw-zar'
a primitive root; to cut down or off; (figuratively) to
destroy, divide, exclude, or decide:--cut down (off), decree,
divide, snatch.
גָּזַר (ga.zar) — to cut.
1) to cut, divide, cut down, cut off, cut in two, snatch, decree
1a) (Qal)
1a1) to cut in two, divide
1a2) to cut down
1a3) to cut off, destroy, exterminate
1a4) to decree
1b) (Niphal)
1b1) to be cut off, separated, excluded
1b2) to be destroyed, cut off
1b3) to be decreed
HVNp3cp — Verb · Niphal · perfect third person common pluralHVNp3cp