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Psalms 89:38 — Word Study

Depth

WLCוְאַתָּ֣ה זָ֭נַחְתָּ וַתִּמְאָ֑ס הִ֝תְעַבַּ֗רְתָּ עִם־ מְשִׁיחֶֽךָ׃

BSAmoonyârêach to establishkûwn foreverʻôwlâm witnessʻêd cloudshachaq be faithfulʼâman Selahçelâh

Word
Listen & take awayPsalms 89
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 38 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 (me.shi.Che.kha) — no per-word recordings of the Hebrew exist to link to.
Take it away
Psalms 89:38quick helps
In a sentenceThe psalmist expresses a feeling of abandonment by God towards His anointed one.
Who is speakingThe psalmist, lamenting about God's rejection.
Where we areA moment of deep sorrow and confusion in the context of God's covenant.
The hard wordזָנַחְתָּ
Take awayGod's anger is directed at His chosen one.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectכְּ verbכּוּן 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 89:38

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — The Lament of God’s Anointedgenerated

37like the moon, established forever, a faithful witness in the sky.” Selah
38Now, however, You have spurned and rejected him; You are enraged by Your anointed one.
39You have renounced the covenant with Your servant and sullied his crown in the dust.
40You have broken down all his walls; You have reduced his strongholds to rubble.

Psalm 89:38 reflects a profound sense of betrayal and anger directed towards God’s chosen one, often interpreted as the king of Israel. The psalmist grapples with the apparent abandonment by God, contrasting the earlier promises of divine support and protection. This verse is part of a larger lament that questions the faithfulness of God in light of current suffering, as seen in the surrounding verses, particularly Psalm 89:39.


Cross References

ReferenceText (BSB)
1Psalm 44:9–26But You have rejected and humbled us; You no longer go forth with our armies.
2Psalm 60:1–10You have rejected us, O God; You have broken us; You have been angry; restore us!
3Psalm 77:7“Will the Lord spurn us forever and never show His favor again?
41 Chronicles 28:9As for you, Solomon my son, know the God of your father and serve Him wholeheartedly and with a willing mind, for the LORD searches every heart and understands the intent of every thought. If you seek Him, He will be found by you; but if you forsake Him, He will reject you forever.
5Jeremiah 12:1Righteous are You, O LORD, when I plead before You. Yet about Your judgments I wish to contend with You: Why does the way of the wicked prosper? Why do all the faithless live at ease?

The Key Word מְשִׁיחֶךָ, me.shi.Che.khagenerated

The word מְשִׁיחַ (mashiyach) means 'anointed' and is derived from a root that signifies consecration. It refers to someone set apart for a special purpose, such as a king or priest. In this context, it emphasizes the relationship between God and His chosen leader, highlighting the gravity of the rejection.

The construct form here indicates possession — 'Your anointed one' — which underscores the intimate connection between God and the anointed, intensifying the emotional weight of the rejection expressed in the verse.


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 verse consists of a series of clauses that build upon one another, with the main subject being אַתָּ֣ה (you) — God — followed by three verbs that articulate the actions taken against His anointed one: זָ֭נַחְתָּ (you have spurned), וַתִּמְאָ֑ס (and you have rejected), and הִ֝תְעַבַּ֗רְתָּ (you have been furious). This structure emphasizes the progression of God's emotions and actions.

The arrangement of the Hebrew words places the subject at the forefront, followed by the actions, which creates a dramatic effect that highlights the intensity of the situation.


Septuagint Backgroundgenerated

The Septuagint translates מְשִׁיחֶךָ as πιστός (pistos), meaning 'faithful' or 'beloved.' This choice reflects a broader interpretation of the anointed one, suggesting a focus on the character of the king rather than solely on the act of anointing.

This shift in emphasis may indicate the translators' understanding of the anointed one as not just a political figure but as one who embodies faithfulness to God.


In plain words — the whole versegenerated

Psalm 89:38 expresses a deep sense of abandonment by God towards His chosen one, highlighting feelings of rejection and anger. The psalmist laments that God has spurned and rejected His anointed, which raises questions about the faithfulness of God's promises.


Frequently Asked Questionsgenerated

What does it mean that God has spurned His anointed?

It signifies a profound sense of rejection and abandonment, indicating that God has turned away from the one He chose to lead.

How does this verse relate to the concept of the Messiah?

The term 'anointed one' refers to the Messiah, suggesting that this rejection has implications for the understanding of God's promises regarding leadership and salvation.

Why is the emotional tone significant in this verse?

The emotional tone reflects the psalmist's struggle with the apparent contradiction between God's past promises and present circumstances.

What can we learn from this lament?

It teaches us about the human experience of feeling abandoned by God, even when we hold onto the hope of His promises.


Reflection Questionsgenerated

  1. In what ways have I felt abandoned or rejected in my own life?
  2. How can I reconcile feelings of abandonment with my understanding of God's promises?
  3. What does the term 'anointed one' mean to me in the context of faith?
  4. How can I support others who are experiencing feelings of rejection or abandonment?

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

Augustine of Hippo comments on this verse, highlighting the promises made concerning Christ and their significance in understanding God's faithfulness.

Augustine of HippoExposition on Psalms 89 354–430
These promises, so sure, so firm, so open, so unquestioned, were made concerning Christ. For although some are mysteriously veiled, yet some are so clear, that all that is obscure is easily revealed by them.
Early Church Fathers on Psalms 89 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Psalms 89:38 itself, not merely on the chapter around it.

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

But thou hast cast off,.... Here begin objections to what is before said, and swore to; even to the everlasting love of God, to Christ, and to his seed, to the unchangeableness and unalterableness of

Read John Gill on Psalms 89 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

But thou hast cast off and abhorred, thou hast been wroth with thine anointed. -The people of the covenant contrast the sad state of things actually with what the covenant seemed to promise. Similarly in Psalms 44:9. Verse 38.

Read Robert Jamieson on Psalms 89 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Having hitherto declared the certainty of God’ s promises, he now proceeds to show the unsuitableness of the present dispensations of God’ s providence thereunto, and humbly expostulates with God about it. Thine anointed; that person and family which thou hast invested with the kingdom.

Read Matthew Poole on Psalms 89 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Psalms 89:38 But thou hast cast off and abhorred, thou hast been wroth with thine anointed.Ver. 38. But thou hast cast off and abhorred] So it seemed to the psalmist through infirmity of the flesh (though his faith did ubique micare, appear ever and anon amidst his complaints), and so the enemies reported and insulted. Thou hast been wroth with thine anointed] sc. Out of love displeased. And here, as likewise in the verses following, omnia sunt Asyndeta, ad vehementiam.

Read John Trapp on Psalms 89 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(38) But thou.—The poem takes a new departure here. God is reproached for violating the covenant, and the contrast between the actual condition of things in Israel at present, and the glorious destiny promised, is feelingly set forth. The boldness of this expostulation has scandalised the Jewish expositors. But see exactly similar language, Psalms 44:9; Psalms 44:22. The point of the poem, indeed, is gone if we soften down these expressions. The stronger the conviction of the inviolability of God’s promises, the more vehement becomes the sense of right to expostulate at their seeming violation, the delay of the fulfilment of the covenant. We may illustrate by the Latin poet’s “Hic pietatis…

Read Charles John Ellicott on Psalms 89 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 38. But thou hast cast off] Hitherto the psalmist has spoken of the covenant of God with David and his family, which led them to expect all manner of prosperity, and a perpetuity of the Jewish throne; now he shews what appears to him a failure of the promise, and what he calls in the next verse the making void the covenant of his servant. God cannot lie to David; how is it then that his crown is profaned, that it is cast down to the ground; the land being possessed by strangers, and the twelve tribes in the most disgraceful and oppressive captivity?

Read AdamClarke on Psalms 89 →
CambridgeThe Cambridge Bible for Schools and Colleges

38–45. But present realities are in appalling contrast to this glorious promise: the king is rejected and dethroned, his kingdom is overrun by invaders, his enemies are triumphant.

Read Cambridge on Psalms 89 →
Albert Barnes1798–1870Barnes' Notes on the Bible

But thou hast cast off - literally, Thou hast treated as a foul, offensive thing; thou hast treated him to whom these promises were made, as if he were a vile and detestable object - as that which

Read Albert Barnes on Psalms 89 →

The verse in English, compared — 16 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

Now, however, You have spurned and rejected him; You are enraged by Your anointed one.

WEBWorld English Bible2000

But you have rejected and spurned. You have been angry with your anointed.

MSBMajority Standard Bible2022

Now, however, You have spurned and rejected him; You are enraged by Your anointed one.

NETBNew English Translation2006

But you have spurned and rejected him; you are angry with your chosen king.

Tyndale line

KJVKing James Version1611

But thou hast cast off and abhorred, thou hast been wroth with thine anointed.

ASVAmerican Standard Version1901

But thou hast cast off and rejected, Thou hast been wroth with thine anointed.

RVARevised Version, American1894

But thou hast cast off and rejected, thou hast been wroth with thine anointed.

NWBWebster's Bible1833

But thou hast cast off and abhorred, thou hast been wroth with thy anointed.

GNVGeneva Bible1599

But thou hast reiected and abhorred, thou hast bene angry with thine Anoynted.

Strictly literal

DBYDarby Translation1890

But thou hast rejected and cast off; thou hast been very wroth with thine anointed:

YLTYoung's Literal Translation1862

And Thou, Thou hast cast off, and dost reject, Thou hast shown Thyself wroth With Thine anointed,

LSVLiteral Standard Version2020

And You, You have cast off, and reject, || You have shown Yourself angry with Your anointed,

ILTInterlinear Literal Translation2000

(89:39) And yet thou hast east off and despised, thou hast become wroth with thy anointed.

ULBUnlocked Literal Bible2017

But you have refused and rejected; you have been angry with your anointed king.

Simplified

FBVFree Bible Version2020

But you have rejected and abandoned him! You are angry with your chosen king!

BBEBible in Basic English1949

But you have put him away in disgust; you have been angry with the king of your selection.

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.

וְandclausesubjectאַתָּ֣הyouverbזָ֭נַחְתָּyou.have.spurnedוַandclauseverbתִּמְאָ֑סyou.have.rejectedclauseverbהִ֝תְעַבַּ֗רְתָּyou.have.been.furiousprepositional phrase · prepositionalעִםwithnoun phraseמְשִׁיחֶֽyourךָanointed

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 agree closely in their wording, with all six words matched. This indicates a strong consistency in the transmission of this verse across different traditions.

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

וְאַתָּ֣ה זָ֭נַחְתָּ וַתִּמְאָ֑ס הִ֝תְעַבַּ֗רְתָּ עִם־ מְשִׁיחֶֽךָ׃

Septuagintthe Greek the translators chose, word by word
וְאַתָּ֣הὡςזָ֭נַחְתָּκατηρτισμένηוַתִּמְאָ֑סκαὶהִ֝תְעַבַּ֗רְתָּμάρτυςעִם־ἐνמְשִׁיחֶֽךָ׃πιστός

6 of the 6 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 89:38אַתָּ֫הand youand youאַתָּ֫הזָנַחyou have spyou have spurneזָנַחמָאַסand you havand you have reמָאַסעָבַרyou have beyou have been fעָבַרעִםwithwithעִםמָשִׁיחַanointed yoanointed yourמָשִׁיחַעָמַםto darkento darkenעָמַםמָשַׁחto anointto anointמָשַׁחיָרַשׁto possessto possess: posיָרַשׁנֵ֫צַחperpetuityperpetuityנֵ֫צַחאָדוֹןLordLordאָדוֹןיַעַןbecausebecauseיַעַןיַרְדֵןJordanJordanיַרְדֵןחָלַץto rescueto rescueחָלַץשָׁכַבto lie dowto lie down: laשָׁכַבקָבַרto buryto buryקָבַרנֶ֫גֶדbeforebeforeנֶ֫גֶדחֶ֫סֶדkindnesskindnessחֶ֫סֶד
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 89:38

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.

and you you have spurned and you have rejected you have been furious with anointed your
וְאַתָּ֣הve.'a.Tah and you H859 Conjunction · pronoun
1,094× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
You is the translation of a Hebrew word used to address someone directly, like when God says you to someone in the Bible. It can be singular or plural, and is often translated as thee, thou, or ye.
Tyndale gloss
you(m.s.)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou

base

אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)

base

אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)

base

אַתֶּם pron. 2 m. pl. you (masc.)

base

אַתֵּן pron. 2 f. pl. you (fem.)

base

Brown-Driver-Briggs glosses

H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)

Strong's Hebrew Dictionary

859 'attah at-taw'

or (shortened); aatta {at-taw'}; or wath {ath}; feminine

(irregular) sometimes nattiy {at-tee'}; plural masculine attem

{at- tem'}; feminine atten {at-ten'}; or oattenah

{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun

of the second person; thou and thee, or (plural) ye and

you:--thee, thou, ye, you.

Translators Brief Hebrew Lexicon

אַתָּ֫ה (at.tah) — you(m.s.).

you (second pers. sing. masc.)

אתִּי (ti) — you(f.s.).

you (second pers. sing. fem.)

A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)

אַתְּ (at.te) — you(f.s.).

you (second pers. sing. fem.)

A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)

אַתֶּם (at.tem) — you(m.p.).

you (second pers. pl. masc.)

Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)

אַתֵּן (at.ten) — you(f.p.).

you (second pers. pl. fem.)

A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)

Morphologythe parsing behind the code
Berean parsing
HC/Pp2ms — Conjunction · pronoun
HC/Pp2ms
The company it keepswords that stand beside it more often than chance
and you you have spurned and you have rejected you have been furious with anointed your
זָ֭נַחְתָּZa.nach.ta you have spurned H2186 Verb · Qal · perfect second person masculine singular
20× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To stink or be rejected is the meaning of this Hebrew word. It's used in the Bible to describe something that's disgusting or unwanted, like in the book of Psalm 38:5. The KJV translates it as 'cast away' or 'remove far away'.
Tyndale gloss
to reject
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

זָנַח (zanach) is a Hebrew verb that primarily means to reject or spurn, with nuances of casting off or forsaking. It also has a secondary meaning related to emitting a stench, as noted in Isaiah 19:6. The word is built from a primitive root, indicating a strong sense of pushing aside or removing.

Brown-Driver-Briggs Hebrew Lexicon (full)

זָנַח vb. reject, spurn

Qal reject

Hiph. (late) reject

base

[זָנַח] stink, emit stench;—only Hiph. Is 19:6

ref

Brown-Driver-Briggs glosses

H2186a זָנַח reject, spurn H2186b זָנַח stink, emit stench

Strong's Hebrew Dictionary

2186 zanach zaw-nakh'

a primitive root meaning to push aside, i.e. reject, forsake,

fail:--cast away (off), remove far away (off).

Translators Brief Hebrew Lexicon

זָנַח (za.nach) — to reject.

1) to cast off, reject, spurn

1a) (Qal) to reject

1b) (Hiphil) to forcefully reject someone

זָנַח (za.nach) — to stink.

1) to stink, emit stench, become odious

1a) (Hiphil) stink (perfect)

Morphologythe parsing behind the code
Berean parsing
HVqp2ms — Verb · Qal · perfect second person masculine singular
HVqp2ms
and you you have spurned and you have rejected you have been furious with anointed your
וַתִּמְאָ֑סva.tim.'As and you have rejected H3988 Verb · Qal · sequential imperfect second person masculine singular
76× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To spurn or reject something is what this Hebrew word means. In Genesis 37:35, it is used to describe how Jacob felt when his sons told him Joseph had died.
Tyndale gloss
to reject
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

[מָאַס] vb. reject

Qal

reject, refuse

despise

Niph. be rejected

base

[מָאַס] vb. Niph. flow, run

base

Brown-Driver-Briggs glosses

H3988a מָאַס reject H3988b מָאַס Niph. flow, run

Strong's Hebrew Dictionary

3988 ma'ac maw-as'

a primitive root; to spurn; also (intransitively) to

disappear:--abhor, cast away (off), contemn, despise, disdain,

(become) loathe(some), melt away, refuse, reject, reprobate, X

utterly, vile person.

Translators Brief Hebrew Lexicon

מָאַס (ma.as) — to reject.

1) to reject, despise, refuse

1a) (Qal)

1a1) to reject, refuse

1a2) to despise

1b) (Niphal) to be rejected

מָאַס (ma.as) — to flow.

(Niphal) to flow, run

Morphologythe parsing behind the code
Berean parsing
Hc/Vqw2ms — Verb · Qal · sequential imperfect second person masculine singular
Hc/Vqw2ms
and you you have spurned and you have rejected you have been furious with anointed your
הִ֝תְעַבַּ֗רְתָּhit.'a.Bar.ta you have been furious H5674 Verb · Hithpael · perfect second person masculine singular
556× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb can mean to cross over or transition from one thing to another, and is sometimes used to describe being arrogant or crossing a boundary.
Tyndale gloss
to pass
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָבַר 648 vb. pass over, through, by, pass on

Qal

pass over

Pass beyond

Pass through, traverse

pass along by

pass by

sweep by, of scourge

be past, over, of time

pass along (from hand to hand)

Pass on, go on

Pass away

Niph. Impf. a stream which cannot be forded

Pi.

his bull impregnateth

cause one to cross river

cause something to pass over

make over to

devote children to (לְ) heathen god

pass along (from hand to hand)

cause to pass through

let pass through

cause to pass by

let pass by

cause arrow to pass beyond

cause to pass under rod, for counting

cause to pass away, take away

Hiph.

cause to pass over, bring over

he made to pass across with chains of gold

base

[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself

base

Brown-Driver-Briggs glosses

H5674a עָבַר pass over, through, by, pass on .. pass over

. Pass beyond

. Pass through, traverse

. . pass along by

. pass by

. sweep by, of scourge

. be past, over, of time

. pass along (from hand to hand)

. Pass on, go on

. Pass away

. Impf. a stream which cannot be forded

. . his bull impregnateth . cause one to cross river

. cause something to pass over

. make over to

. devote children to (לְ) heathen god

. pass along (from hand to hand)

. . cause to pass through

. let pass through

. . cause to pass by

. let pass by

. cause arrow to pass beyond

. cause to pass under rod, for counting

. cause to pass away, take away

. . cause to pass over, bring over

. he made to pass across with chains of gold

H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself

Strong's Hebrew Dictionary

5674 `abar aw-bar'

a primitive root; to cross over; used very widely of any

transition (literal or figurative; transitive, intransitive,

intensive, causative); specifically, to cover (in

copulation):--alienate, alter, X at all, beyond, bring (over,

through), carry over, (over-)come (on, over), conduct (over),

convey over, current, deliver, do away, enter, escape, fail,

gender, get over, (make) go (away, beyond, by, forth, his way,

in, on, over, through), have away (more), lay, meddle,

overrun, make partition, (cause to, give, make to, over)

pass(-age, along, away, beyond, by, -enger, on, out, over,

through), (cause to, make) + proclaim(-amation), perish,

provoke to anger, put away, rage, + raiser of taxes, remove,

send over, set apart, + shave, cause to (make) sound, X

speedily, X sweet smelling, take (away), (make to)

transgress(-or), translate, turn away, (way-)faring man, be

wrath.

Translators Brief Hebrew Lexicon

עָבַר (a.var) — to pass.

1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress

1a) (Qal)

1a1) to pass over, cross, cross over, pass over, march over, overflow, go over

1a2) to pass beyond

1a3) to pass through, traverse

1a3a) passers-through (participle)

1a3b) to pass through (the parts of victim in covenant)

1a4) to pass along, pass by, overtake and pass, sweep by

1a4a) passer-by (participle)

1a4b) to be past, be over

1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance

1a6) to pass away

1a6a) to emigrate, leave (one's territory)

1a6b) to vanish

1a6c) to perish, cease to exist

1a6d) to become invalid, become obsolete (of law, decree)

1a6e) to be alienated, pass into other hands

1b) (Niphal) to be crossed

1c) (Piel) to impregnate, cause to cross

1d) (Hiphil)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HVtp2ms — Verb · Hithpael · perfect second person masculine singular
HVtp2ms
and you you have spurned and you have rejected you have been furious with anointed your
עִם־'im- with H5973 Preposition
1,052× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means with or together, like when God is with his people in Exodus 33:14-15. It's used to describe accompaniment or association, and can also mean against or beside. The word is used to convey a sense of relationship or proximity between people or things.
Tyndale gloss
with
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

עִם prep. with

of fellowship and companionship

of aid

Of actions done jointly with another

If the common action be of the nature of a contest or combat, with in the sense of against

Of dealing with a person, or of the relation in which one stands with, or towards, another

Of a common lot together with the wicked

Of equality or resemblance generally aid

Of time, as long as

Of a locality, close to, beside

Of persons, עִם is spec.

in the house or family or service of

In possession of

In the custody or care of

Beside = except

With = friendly with

Idiom. of a thought or purpose present with one

Metaph. together with = in spite of, notwithstanding

base

מֵעִם 72 from with or beside

base

Brown-Driver-Briggs glosses

H5973a עִם with . of fellowship and companionship

. Of a locality, close to, beside

. Of persons, עִם is spec. . in the house or family or service of

. In possession of

. In the custody or care of

. Beside = except

. With = friendly with

. Idiom. of a thought or purpose present with one

. Metaph. together with = in spite of, notwithstanding

H5973b מֵעִם from with, beside

Strong's Hebrew Dictionary

5973 `im eem

from 6004; adverb or preposition, with (i.e. in conjunction

with), in varied applications; specifically, equally with;

often with prepositional prefix (and then usually

unrepresented in English):--accompanying, against, and, as (X

long as), before, beside, by (reason of), for all, from

(among, between), in, like, more than, of, (un-)to,

with(-al).

see HEBREW for 06004

Translators Brief Hebrew Lexicon

עִם (im) — with.

1) with

1a) with

1b) against

1c) toward

1d) as long as

מֵעִם (me.im) — from with.

1a) beside, except

1b) in spite of

Morphologythe parsing behind the code
Berean parsing
HR — Preposition
HR
and you you have spurned and you have rejected you have been furious with anointed your
מְשִׁיחֶֽךָ׃me.shi.Che.kha anointed your H4899 Noun common masculine singular construct · suffix
39× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Messiah means anointed one, referring to a king, priest, or the Messiah in the Bible. It describes someone set apart for a special purpose. The term is used in the Old Testament to describe kings and priests, and in the New Testament to describe Jesus.
Tyndale gloss
anointed
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָשִׁיחַ (mashiyach) means 'anointed' and refers to a consecrated person, such as a king, priest, or saint. It specifically denotes the Messiah and includes figures like the king of Israel, the high priest, and even Cyrus. The term encompasses various anointed roles in the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

מָשִׁיחַ n.m. anointed

king of Israel anointed by divine command

high priest of Israel

Cyrus as commissioned by י׳

Messianic prince

patriarchs, regarded as anointed kings

base

Brown-Driver-Briggs glosses

H4899 מָשִׁיחַ anointed

Strong's Hebrew Dictionary

4899 mashiyach maw-shee'-akh

from 4886; anointed; usually a consecrated person (as a king,

priest, or saint); specifically, the Messiah:--anointed,

Messiah.

see HEBREW for 04886

Translators Brief Hebrew Lexicon

מָשִׁיחַ (ma.shi.ach) — anointed.

1) anointed, anointed one

1a) of the Messiah, Messianic prince

1b) of the king of Israel

1c) of the high priest of Israel

1d) of Cyrus

1e) of the patriarchs as anointed kings

Morphologythe parsing behind the code
Berean parsing
HNcmsc/Sp2ms — Noun common masculine singular construct · suffix
HNcmsc/Sp2ms
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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