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Psalms 88:8 — Word Study

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WLCהִרְחַ֥קְתָּ מְיֻדָּעַ֗י מִ֫מֶּ֥נִּי שַׁתַּ֣נִי תוֹעֵב֣וֹת לָ֑מוֹ כָּ֝לֻ֗א וְלֹ֣א אֵצֵֽא׃

BSAuponʻal to supportçâmak ragechêmâh allkôl wavemishbâr be occupiedʻânâh Selahçelâh

Word
Listen & take awayPsalms 88
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 8 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration ('e.Tze') — no per-word recordings of the Hebrew exist to link to.
Take it away
Psalms 88:8quick helps
In a sentenceThe psalmist expresses deep anguish over the loss of friends and feeling repulsive, while trapped and unable to escape.
Who is speakingThe psalmist, lamenting his situation before God.
Where we areIn a lament, the psalmist cries out about his isolation and despair.
The hard wordתוֹעֵב֣וֹת
Take awayThe psalmist feels abandoned and confined, highlighting his emotional and physical struggles.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbעַל The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 88:8

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 of Despairgenerated

7Your wrath weighs heavily upon me; all Your waves have submerged me. Selah
8You have removed my friends from me; You have made me repulsive to them; I am confined and cannot escape.
9My eyes grow dim with grief. I call to You daily, O LORD; I spread out my hands to You.
10Do You work wonders for the dead? Do departed spirits rise up to praise You? Selah

Psalm 88:8 reveals the psalmist's profound sense of isolation as he feels that God has distanced him from his friends, making him seem repulsive to them. This lament captures a moment of deep emotional pain and abandonment, reflecting the psalmist's desperate plea for understanding and relief from his suffering, which continues in the following verses as he calls out to the Lord in grief.


Cross References

ReferenceText (BSB)
1Psalm 88:18You have removed my beloved and my friend; darkness is my closest companion.
2Psalm 31:11Among all my enemies I am a disgrace, and among my neighbors even more. I am dreaded by my friends— they flee when they see me on the street.
3Psalm 143:4My spirit grows faint within me; my heart is dismayed inside me.
41 Samuel 23:18–20So the two of them made a covenant before the LORD. And David remained in Horesh, while Jonathan went home.
5Job 19:13–19He has removed my brothers from me; my acquaintances have abandoned me.

The Key Word תוֹעֵב֣וֹת, to.'e.Votgenerated

The word תוֹעֵבַה (to'evah) means 'abomination' and is used to describe something that is morally or ritually repulsive. The psalmist uses it to express how he feels seen by others, indicating that he has become something detestable in their eyes.

This word is rooted in the concept of disgust and can refer to idolatry or other forms of wickedness. The emotional weight it carries in this context highlights the psalmist's feelings of shame and isolation.


How Translations Differ — measured against the Berean Standard Biblegenerated

In the Berean Standard Bible, the verse uses the term repulsive to translate תוֹעֵב֣וֹת, which aligns with the KJV and ASV.


Sentence Structuregenerated

The main verb of the verse is הִרְחַ֥קְתָּ, you have removed, which governs the entire structure. The sentence includes multiple clauses that describe the effects of this removal, including the psalmist's feelings of being made repulsive and confined.

The Hebrew structure places the verb at the forefront, establishing the action of removal as central to the psalmist's lament, followed by the consequences of that action.


Septuagint Backgroundgenerated

The Septuagint translates הִרְחַ֥קְתָּ with ἐπ’, indicating a sense of distancing. This choice reflects a similar understanding of separation as in the Hebrew text.

However, the LXX does not provide a direct equivalent for תוֹעֵב֣וֹת, which suggests a potential interpretive difference in how the Greek translators understood the emotional weight of the psalmist's experience.


In plain words — the whole versegenerated

Psalm 88:8 shows the psalmist feeling abandoned by his friends and made to feel repulsive. He expresses his deep sorrow and confinement, unable to escape his situation. This verse captures his emotional pain and longing for connection.


Frequently Asked Questionsgenerated

What does it mean that my friends have been removed?

It indicates a deep sense of isolation and abandonment, where the psalmist feels cut off from those he once relied on.

Why does the psalmist say he has become repulsive?

This reflects his feelings of shame and how he perceives others view him due to his suffering.

What does it mean to be confined?

It signifies a feeling of being trapped, both emotionally and physically, unable to find relief.

How does this verse connect to the overall theme of the psalm?

It encapsulates the psalmist's despair and cries for help, setting the stage for his plea to God throughout the psalm.


Reflection Questionsgenerated

  1. In what ways have I felt isolated or abandoned by those around me?
  2. How can I better understand and support others who may feel repulsive or rejected?
  3. What does it mean to me to feel confined, and how do I seek escape from such feelings?
  4. How can I express my feelings of despair to God, as the psalmist does?

The early church on this verse — how the Fathers read it

Augustine of Hippo interprets this verse to highlight the universal experience of feeling abandoned, suggesting that the acquaintances referred to are all men.

Augustine of HippoExposition on Psalms 88 354–430
"You have put Mine acquaintance far from Me" [Psalms 88:8]. If we understand by acquaintance those whom He knew, it will be all men;
Early Church Fathers on Psalms 88 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Psalms 88:8 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Thou hast put away mine acquaintance far from me,.... His familiar friends, who were well known to him, and he to them: it is a mercy and privilege to have good acquaintance, and hearty faithful

Read John Gill on Psalms 88 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth. Thou hast put away mine acquaintance far from me.

Read Robert Jamieson on Psalms 88 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

I am so sad a spectacle of thy vengeance that my friends avoid and detest me, lest by conversing with me they should either be filled with terrors, which men naturally abhor, or be made partakers of my guilt or plagues. I am shut up; either in the pit or deep, mentioned , or in my own house or chamber, being afraid or ashamed to go abroad.

Read Matthew Poole on Psalms 88 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Psalms 88:8 Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: [I am] shut up, and I cannot come forth.Ver. 8. Thou hast put away mine acquaintance, &c.] Job and David complain of the like misery. Optimum solatium sodalitium; but woe to him that is alone. I am shut up] Miserably inclaved in this forlorn comfortless condition, a perpetual prisoner.

Read John Trapp on Psalms 88 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(8) I am shut up.—Not necessarily an actual imprisonment or incarceration on account of leprosy, but another figurative way of describing great trouble. Job 19:8 seems to have been before the poet.

Read Charles John Ellicott on Psalms 88 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 8. Thou hast made me an abomination] This verse has been supposed to express the state of a leper, who, because of the infectious nature of his disease, is separated from his family - is abominable to all, and at last shut up in a separate house, whence he does not come out to mingle with society.

Read AdamClarke on Psalms 88 →
CambridgeThe Cambridge Bible for Schools and Colleges

8. Like Job he is deserted even by his familiar friends (not merely acquaintance, as A.V.), and this is due to the act of God, Who has smitten him with a sickness which makes them loathe even the sight of him. Cp. Psalms 31:11; Job 19:13 ff., Job 19:19. He seems to describe himself as a leper like Job. Leprosy was a living death (Numbers 12:12): more than any other disease it was regarded as the direct ‘stroke’ of God (Job 19:21). The leper was cut off from all society and even from taking part in the public worship of God, and was compelled to live alone (Leviticus 13:46; 2 Chronicles 26:21). The reference is of course not to the temporary seclusion for the purpose of ascertaining whether…

Read Cambridge on Psalms 88 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Thou hast put away mine acquaintance far from me - The same ground of complaint, or expression of the depth of affliction, occurs elsewhere, Psalms 31:11; Psalms 38:11; Psalms 69:8. See also Job 19:13-17.

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

BSBBerean Standard Bible2020

You have removed my friends from me; You have made me repulsive to them; I am confined and cannot escape.

WEBWorld English Bible2000

You have taken my friends from me. You have made me an abomination to them. I am confined, and I can’t escape.

MSBMajority Standard Bible2022

You have removed my friends from me; You have made me repulsive to them; I am confined and cannot escape.

NETBNew English Translation2006

You cause those who know me to keep their distance; you make me an appalling sight to them. I am trapped and cannot get free.

Tyndale line

KJVKing James Version1611

Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.

ASVAmerican Standard Version1901

Thou hast put mine acquaintance far from me; Thou hast made me an abomination unto them: I am shut up, and I cannot come forth.

RVARevised Version, American1894

Thou hast put mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.

NWBWebster's Bible1833

Thou hast put away my acquaintance far from me; thou hast made me an abomination to them: I am shut up, and I cannot come forth.

GNVGeneva Bible1599

Thou hast put away mine acquaintance farre from me, and made mee to be abhorred of them: I am shut vp, and cannot get foorth.

Strictly literal

DBYDarby Translation1890

Thou hast put my familiar friends far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.

YLTYoung's Literal Translation1862

Thou hast put mine acquaintance far from me, Thou hast made me an abomination to them, Shut up — I go not forth.

LSVLiteral Standard Version2020

You have put my acquaintance far from me, || You have made me an abomination to them, || Shut up—I do not go forth.

ILTInterlinear Literal Translation2000

(88:9) Thou hast removed my acquaintances far from me; thou hast rendered me an abomination unto them: I am imprisoned, and I cannot go forth.

ULBUnlocked Literal Bible2017

Because of you, my acquaintances avoid me. You have made me a shocking sight to them. I am hemmed in and I cannot escape.

From the Latin

DRADouay-Rheims (Challoner)1899

God, who is glorified in the assembly of the saints: great and terrible above all them that are about him.

Simplified

FBVFree Bible Version2020

You have made my friends avoid me by making me look repulsive to them. I'm trapped, I can't go out.

BBEBible in Basic English1949

You have sent my friends far away from me; you have made me a disgusting thing in their eyes: I am shut up, and not able to come out.

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.

clauseverbהִרְחַ֥קְתָּyou.have.removed.far.awaynoun phrase · objectמְיֻדָּעַ֗acquaintancesיmyprepositional phrase · prepositionalמִ֫מֶּ֥fromנִּיmeclauseverbשַׁתַּ֣youobjectנִיhave.made.mesecond objectתוֹעֵב֣וֹתabominationsprepositional phrase · prepositionalלָ֑toמוֹthemclauseclauseverbכָּ֝לֻ֗א[I.am].shut.upוְandclauseadverbialלֹ֣אnotverbאֵצֵֽאI.will.go.out

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text and the Septuagint largely agree in the wording of this verse, with six out of nine words matched. The differences in word order and the absence of a direct equivalent for some terms in the Septuagint highlight variations in interpretation.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

הִרְחַ֥קְתָּ מְיֻדָּעַ֗י מִ֫מֶּ֥נִּי שַׁתַּ֣נִי תוֹעֵב֣וֹת לָ֑מוֹ כָּ֝לֻ֗א וְלֹ֣א אֵצֵֽא׃

Septuagintthe Greek the translators chose, word by word
הִרְחַ֥קְתָּἐπ’מְיֻדָּעַ֗יἐπεστηρίξθηמִ֫מֶּ֥נִּיσουשַׁתַּ֣נִיπάνταςלָ֑מוֹἐπήγαγεςכָּ֝לֻ֗אδιάψαλμα

6 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.

Psalms 88:8רָחַקyou have reyou have removeרָחַקיָדַעacquaintancacquaintances mיָדַעמִן־from mefrom meמִן־שִׁיתyou have mayou have made mשִׁיתתּוֹעֵבַהabominationabominationsתּוֹעֵבַההֶםto themto themהֶםכָּלָא[I am] shut[I am] shut upכָּלָאלֹאand notand notלֹאיָצָאI will go oI will go outיָצָאמֵןstringstringמֵןתַּעָבto abhorto abhorתַּעָבעָ֫וֶלinjusticeinjusticeעָ֫וֶלאֲנִיIIאֲנִיבִּיןto understto understandבִּיןרָחַקto removeto removeרָחַקיָתַרto remainto remainיָתַרעֵ֫דֶרflockflockעֵ֫דֶרחֹ֫שֶׁךְdarknessdarknessחֹ֫שֶׁךְשִׁקּוּץabominatioabominationשִׁקּוּץבּוֹשׁbe ashamedbe ashamedבּוֹשׁטַלdewdewטַלתְּהוֹםabyssabyssתְּהוֹםיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדקָרָאto encountto encounter: mקָרָאגּוֹרָלallottedallottedגּוֹרָל
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Psalms 88:8

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.

you have removed far away acquaintances my from me you have made me abominations to them [I am] shut up and not I will go out
הִרְחַ֥קְתָּhir.Chak.ta you have removed far away H7368 Verb · Hiphil · perfect second person masculine singular
57× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To remove or go far away, as in Genesis 21:16 where Hagar is sent away by Abraham. It means to create distance or separate oneself from something or someone.
Tyndale gloss
to remove
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).

Brown-Driver-Briggs Hebrew Lexicon (full)

רָחַק vb. be, or become, far, distant

Qal be far, distant

Pi. send far away

Hiph.

dir. caus. make, or exhibit, distance, be gone for

indir. caus. remove, put far away

base

Brown-Driver-Briggs glosses

H7368 רָחַק be, or become, far, distant

Strong's Hebrew Dictionary

7368 rachaq raw-khak'

a primitive root; to widen (in any direction), i.e.

(intransitively) recede or (transitively) remove (literally or

figuratively, of place or relation):--(a-, be, cast, drive,

get, go, keep (self), put, remove, be too, (wander), withdraw)

far (away, off), loose, X refrain, very, (be) a good way

(off).

Translators Brief Hebrew Lexicon

רָחַק (ra.chaq) — to remove.

v

1) to be or become far, be or become distant, be removed, go far away

1a) (Qal) to be far, be distant

1b) (Piel) to send far away, extend

1c) (Hiphil)

1c1) to make or exhibit distance, be gone far

1c2) to remove, put far away

2) (Niphal) loose

v inf (as adv)

3) at a distance

Morphologythe parsing behind the code
Berean parsing
HVhp2ms — Verb · Hiphil · perfect second person masculine singular
HVhp2ms
you have removed far away acquaintances my from me you have made me abominations to them [I am] shut up and not I will go out
מְיֻדָּעַ֗יme.yu.da.'Ai acquaintances my H3045 Verb pual participle (passive) masculine plural common · suffix
945× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to know means to ascertain by seeing, and is used in many senses, including to learn, perceive, and recognize, as seen in various KJV translations.
Tyndale gloss
to know
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָדַע 943 vb. know

Qal

know, learn to know

perceive

perceive and see; find out and discern

discriminate, distinguish

know by experience

recognize, admit, acknowledge, confess

consider

not know = not expect

know a person, be acquainted with

know a person carnally, of sexual intercourse

know how, to do a thing, be able to do it

be skilful in

abs. have knowledge, be wise

Niph.

be made known, be or become known, of things

make oneself known of pers.

be perceived

be instructed

Pi. cause to know

Pu. known

Hiph. make known, declare

Hoph. made known

Hithp. make oneself known

base

Brown-Driver-Briggs glosses

H3045 יָדַע know .. . know, learn to know

. perceive

. perceive and see; find out and discern

. discriminate, distinguish

. know by experience

. recognize, admit, acknowledge, confess

. consider

. not know = not expect

. know a person, be acquainted with

. know a person carnally, of sexual intercourse

. . know how, to do a thing, be able to do it

. be skilful in

. abs. have knowledge, be wise

. . be made known, be or become known, of things

. make oneself known of pers.

. be perceived

. be instructed

. cause to know

. known

. make known, declare

. made known

. make oneself known

Strong's Hebrew Dictionary

3045 yada` yaw-dah'

a primitive root; to know (properly, to ascertain by seeing);

used in a great variety of senses, figuratively, literally,

euphemistically and inferentially (including observation,

care, recognition; and causatively, instruction, designation,

punishment, etc.) (as follow):--acknowledge, acquaintance(-ted

with), advise, answer, appoint, assuredly, be aware,

(un-)awares, can(-not), certainly, comprehend, consider, X

could they, cunning, declare, be diligent, (can, cause to)

discern, discover, endued with, familiar friend, famous, feel,

can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause

to let, make) know, (come to give, have, take) knowledge, have

(knowledge), (be, make, make to be, make self) known, + be

learned, + lie by man, mark, perceive, privy to, X

prognosticator, regard, have respect, skilful, shew, can (man

of) skill, be sure, of a surety, teach, (can) tell,

Read the full entry →
Translators Brief Hebrew Lexicon

יָדַע (ya.da) — to know.

1) to know

1a) (Qal)

1a1) to know

1a1a) to know, learn to know

1a1b) to perceive

1a1c) to perceive and see, find out and discern

1a1d) to discriminate, distinguish

1a1e) to know by experience

1a1f) to recognise, admit, acknowledge, confess

1a1g) to consider

1a2) to know, be acquainted with

1a3) to know (a person carnally)

1a4) to know how, be skilful in

1a5) to have knowledge, be wise

1b) (Niphal)

1b1) to be made known, be or become known, be revealed

1b2) to make oneself known

1b3) to be perceived

1b4) to be instructed

1c) (Piel) to cause to know

1d) (Poal) to cause to know

1e) (Pual)

1e1) to be known

1e2) known, one known, acquaintance (participle)

1f) (Hiphil) to make known, declare

1g) (Hophal) to be made known

1h) (Hithpael) to make oneself known, reveal oneself

Aramaic equivalent: ye.da (יְדַע "to know" H3046)

Morphologythe parsing behind the code
Berean parsing
HVPsmpc/Sp1bs — Verb pual participle (passive) masculine plural common · suffix
HVPsmpc/Sp1bs
you have removed far away acquaintances my from me you have made me abominations to them [I am] shut up and not I will go out
מִ֫מֶּ֥נִּיmi.Me.ni from me H4480 Preposition · suffix
1,189× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means a portion or part of something, and is often used to show the relationship between things, like from or out of something.
Tyndale gloss
from
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.

Brown-Driver-Briggs Hebrew Lexicon (full)

מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not

with verbs expressing (or implying) separation or removal

from, against

מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from

of position, off, on the side of, on

Out of, Gk. ἐκ, Lat. ex

Partitively

Of time—

as marking the terminus a quo, the anterior limit of a continuous period from, since

as marking the period immediately succeeding the limit after

towards, to

(וְעַד) עַד … מִן from … even to

In comparisons, beyond, above

מן is prefixed to an infin.:

with causal force, from, on account of, through

after verbs implying restraint, prevention, cessation, etc.

with a temporal force, since, after

Once as a conj. before a finite verb. that

In compounds:

base

Read the full entry →
Brown-Driver-Briggs glosses

H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against

. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from

. of position, off, on the side of, on

. Out of, Gk. ἐκ, Lat. ex

. Partitively

. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since

. as marking the period immediately succeeding the limit after

. towards, to

. (וְעַד) עַד … מִן from … even to

. In comparisons, beyond, above

. מן is prefixed to an infin.: . with causal force, from, on account of, through

. after verbs implying restraint, prevention, cessation, etc.

. with a temporal force, since, after

. Once as a conj. before a finite verb. that

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Strong's Hebrew Dictionary

4480 min min

or minniy {min-nee'}; or minney (constructive plural)

{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;

hence (prepositionally), from or out of in many senses (as

follows):--above, after, among, at, because of, by (reason

of), from (among), in, X neither, X nor, (out) of, over,

since, X then, through, X whether, with.

see HEBREW for 04482

Translators Brief Hebrew Lexicon

מִן־ (min) — from.

prep

1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than

1a) from (expressing separation), off, on the side of

1b) out of

1b1) (with verbs of proceeding, removing, expelling)

1b2) (of material from which something is made)

1b3) (of source or origin)

1c) out of, some of, from (partitively)

1d) from, since, after (of time)

1e) than, more than (in comparison)

1f) from...even to, both...and, either...or

1g) than, more than, too much for (in comparisons)

1h) from, on account of, through, because (with infinitive)

conj

2) that

Aramaic equivalent: min (מִן־ "from" H4481)

מֵן (men) — portion.

n.m.

portion

Morphologythe parsing behind the code
Berean parsing
HR/Sp1bs — Preposition · suffix
HR/Sp1bs
you have removed far away acquaintances my from me you have made me abominations to them [I am] shut up and not I will go out
שַׁתַּ֣נִיsha.Ta.ni you have made me H7896 Verb qal perfect second person masculine singular · suffix
83× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to place or set something, and it's used in many different ways, like appointing someone to a job or setting your mind to do something. It appears in books like Genesis and Exodus. It can also mean to lay hands on someone or make something happen.
Tyndale gloss
to set: make
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.

Brown-Driver-Briggs Hebrew Lexicon (full)

שִׁית vb. put, set

Qal

put, lay

set, station

set one's mind to, give heed, attention

set, fix

constitute, make one something

internally trans., = take one's stand

Hoph. if a ransom be imposed

base

Brown-Driver-Briggs glosses

H7896 שִׁית put, set .. put, lay

. . set, station

. set one's mind to, give heed, attention

. set, fix

. constitute, make one something

. internally trans., = take one's stand

. if a ransom be imposed

Strong's Hebrew Dictionary

7896 shiyth sheeth

a primitive root; to place (in a very wide

application):--apply, appoint, array, bring, consider, lay

(up), let alone, X look, make, mark, put (on), + regard, set,

shew, be stayed, X take.

Translators Brief Hebrew Lexicon

שִׁית (shit) — to set: make.

: make/establish

1) to put, set

1a) (Qal)

1a1) to put, lay (hand upon)

1a2) to set, station, appoint, fix, set mind to

1a3) to constitute, make (one something), make like, perform

1a4) to take one's stand

1a5) to lay waste

1b) (Hophal) to be imposed, be set upon

שִׁית (shit) — to set: put.

: put/bring

1) to put, set

1a) (Qal)

1a1) to put, lay (hand upon)

1a2) to set, station, appoint, fix, set mind to

1a3) to constitute, make (one something), make like, perform

1a4) to take one's stand

1a5) to lay waste

1b) (Hophal) to be imposed, be set upon

שִׁית (shit) — to set: appoint.

: appoint

1) to put, set

1a) (Qal)

1a1) to put, lay (hand upon)

1a2) to set, station, appoint, fix, set mind to

1a3) to constitute, make (one something), make like, perform

1a4) to take one's stand

1a5) to lay waste

1b) (Hophal) to be imposed, be set upon

שִׁית (shit) — to set: accuse.

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Morphologythe parsing behind the code
Berean parsing
HVqp2ms/Sp1bs — Verb qal perfect second person masculine singular · suffix
HVqp2ms/Sp1bs
you have removed far away acquaintances my from me you have made me abominations to them [I am] shut up and not I will go out
תוֹעֵב֣וֹתto.'e.Vot abominations H8441 Noun common · feminine plural absolute
117× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for abomination refers to something disgusting, like idolatry or unclean food, and is often used to describe wickedness in the Bible.
Tyndale gloss
abomination
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

תּוֹעֵבַה (tow`ebah) means 'abomination' and refers to something morally disgusting. It can denote idolatry, unclean food, or ethical wickedness. The word is built from a feminine active participle of another root, and its usage encompasses both ritual and ethical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

תּוֹעֵבַה 117 n.f. abomination

base

Brown-Driver-Briggs glosses

H8441 תּוֹעֵבַה abomination

Strong's Hebrew Dictionary

8441 tow`ebah to-ay-baw'

or tonebah {to-ay-baw'}; feminine active participle of 8581;

properly, something disgusting (morally), i.e. (as noun) an

abhorrence; especially idolatry or (concretely) an idol:--

abominable (custom, thing), abomination.

see HEBREW for 08581

Translators Brief Hebrew Lexicon

תּוֹעֵבַה (to.e.vah) — abomination.

1) a disgusting thing, abomination, abominable

1a) in ritual sense (of unclean food, idols, mixed marriages)

1b) in ethical sense (of wickedness etc)

Morphologythe parsing behind the code
Berean parsing
HNcfpa — Noun common · feminine plural absolute
HNcfpa
Bible dictionarieson the English sense
Thompson Chain Reference topics

things hateful to God

De 7:25; 18:12; 25:16; Pr 6:16; 11:20; 12:22; 21:27; 28:9; Lu 16:15

you have removed far away acquaintances my from me you have made me abominations to them [I am] shut up and not I will go out
לָ֑מוֹla.mo to them H9038 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

הֶם (hem) — them.

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural

Morphologythe parsing behind the code
Berean parsing
HR/Sp3mp — Preposition · suffix
HR/Sp3mp
you have removed far away acquaintances my from me you have made me abominations to them [I am] shut up and not I will go out
כָּ֝לֻ֗אka.Lu' [I am] shut up H3607 Verb · Qal · participle (passive) masculine singular
17× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to hold something back or restrict it, often used in the Bible to describe God's control over human actions. It appears in books like Leviticus and Psalms, where it talks about restraining evil or withholding punishment. English Bibles translate it as 'restrain' or 'withhold'.
Tyndale gloss
to restrain
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word כָּלָא (*kala'*) is a primitive root meaning to shut up, restrain, or withhold. It encompasses actions such as prohibiting or finishing something. The word appears in various forms and contexts in the Old Testament, including instances of restraint and withholding, as seen in verses like Genesis 23:6 and Psalm 119:101.

Brown-Driver-Briggs Hebrew Lexicon (full)

[כָּלָא] vb. shut up, restrain, withhold (NH id.; Aram. כְּלָא, Syriac; Eth. Ethiopic restrain, hinder; As. kâlû, id.; Ar. Arabic protect Qor 21:43 cf. Ba ZMG 1887, 605 Anm. 4)—

Qal Pf. 3 ms. sf. כְּלָאוֹ Je 32:3; 3 fs. כָּֽלְאָה Hg 1:10; 2 fs. sf. כְּלִתִ֫נִי I S 25:33; 1 s. כָּלִאתִי ψ 119:101; 3 pl. כָּֽלְאוּ Hg 1:10, כָּלוּ I S 6:10; Impf. 3 ms. יִכְלֶה Gn 23:6; 2 ms. תִכְלָא ψ 40:12; 2 fs. תִּכְלָ֑אִי Is 43:6; 1 s. אֶכְלָא ψ 40:10; Imv. sf. כְּלָאֵֽם Nu 11:28; Inf. cstr. לִכְלוֹא Ec 8:8; Pt.…

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Brown-Driver-Briggs glosses

H3607 כָּלָא shut up, restrain, withhold

Strong's Hebrew Dictionary

3607 kala' kaw-law'

a primitive root; to restrict, by act (hold back or in) or

word (prohibit):--finish, forbid, keep (back), refrain,

restrain, retain, shut up, be stayed, withhold.

Translators Brief Hebrew Lexicon

כָּלָא (ka.la) — to restrain.

1) to restrict, restrain, withhold, shut up, keep back, refrain, forbid

1a) (Qal)

1a1) to shut up

1a2) to restrain

1a3) to withhold

1b) (Niphal) to be restrained

1c) (Piel) to finish

Morphologythe parsing behind the code
Berean parsing
HVqsmsa — Verb · Qal · participle (passive) masculine singular
HVqsmsa
you have removed far away acquaintances my from me you have made me abominations to them [I am] shut up and not I will go out
וְלֹ֣אve.Lo' and not H3808 Conjunction · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HC/Tn — Conjunction · particle
HC/Tn
The company it keepswords that stand beside it more often than chance
you have removed far away acquaintances my from me you have made me abominations to them [I am] shut up and not I will go out
אֵצֵֽא׃'e.Tze' I will go out H3318 Verb · Qal · imperfect first person common singular
1,067× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to go out or come out, and it's used in many different ways, like leaving a place or starting a new journey, as seen in Genesis and Exodus.
Tyndale gloss
to come out: come
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָצָא 1068 vb. go or come out

Qal

go or come out or forth

from (מִן) a place

go forth from (the presence of) a person

in technical senses

of flight, involving escape

depart

of inanimate things

with especial emphasis on idea of origin, source

of children as going forth from loins (of father)

go forth to a place

go forward, proceed to or toward something

come or go forth, with esp. ref. to purpose or result

of combinations

Hiph.

cause to go or come out, bring out, lead out

fig. obj. persons, bring out of (מִן) distress, etc.

bring out animals

inanimate obj.

fig. subj. י׳, bring forth from (מִן)

Hoph. be brought forth

base

Brown-Driver-Briggs glosses

H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place

. go forth from (the presence of) a person

. in technical senses

. of flight, involving escape

. depart

. of inanimate things

. with especial emphasis on idea of origin, source

. of children as going forth from loins (of father)

. . go forth to a place

. go forward, proceed to or toward something

. come or go forth, with esp. ref. to purpose or result

. of combinations

. . cause to go or come out, bring out, lead out

. fig. obj. persons, bring out of (מִן) distress, etc.

. bring out animals

. inanimate obj.

. fig. subj. י׳, bring forth from (מִן)

. be brought forth

Strong's Hebrew Dictionary

3318 yatsa' yaw-tsaw'

a primitive root; to go (causatively, bring) out, in a great

variety of applications, literally and figuratively, direct

and proxim.:--X after, appear, X assuredly, bear out, X

begotten, break out, bring forth (out, up), carry out, come

(abroad, out, thereat, without), + be condemned,

depart(-ing, -ure), draw forth, in the end, escape, exact,

fail, fall (out), fetch forth (out), get away (forth, hence,

out), (able to, cause to, let) go abroad (forth, on, out),

going out, grow, have forth (out), issue out, lay (lie) out,

lead out, pluck out, proceed, pull out, put away, be risen, X

scarce, send with commandment, shoot forth, spread, spring

out, stand out, X still, X surely, take forth (out), at any

time, X to (and fro), utter.

Translators Brief Hebrew Lexicon

יָצָא (ya.tsa) — to come out: come.

: come/go_out/escape

1) to go out, come out, exit, go forth

1a) (Qal)

1a1) to go or come out or forth, depart

1a2) to go forth (to a place)

1a3) to go forward, proceed to (to or toward something)

1a4) to come or go forth (with purpose or for result)

1a5) to come out of

1b) (Hiphil)

1b1) to cause to go or come out, bring out, lead out

1b2) to bring out of

1b3) to lead out

1b4) to deliver

1c) (Hophal) to be brought out or forth

יָצָא (ya.tsa) — to come out: send.

: send/take_out/release

1) to go out, come out, exit, go forth

1a) (Qal)

1a1) to go or come out or forth, depart

1a2) to go forth (to a place)

1a3) to go forward, proceed to (to or toward something)

1a4) to come or go forth (with purpose or for result)

1a5) to come out of

1b) (Hiphil)

1b1) to cause to go or come out, bring out, lead out

1b2) to bring out of

1b3) to lead out

1b4) to deliver

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HVqi1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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