Psalms 89:43 — Word Study
WLCאַף־ תָּ֭שִׁיב צ֣וּר חַרְבּ֑וֹ וְלֹ֥א הֲ֝קֵימֹת֗וֹ בַּמִּלְחָמָֽה׃
BSAto exaltrûwm Ben]jaminyâmîyn narrowtsar to rejoicesâmach allkôl enemyʼôyêb
| Greek | English | Parsing |
|---|---|---|
| אַף־ | also | Particle |
| תָּ֭שִׁיב | you turn back | Verb, Hiphil, imperfect second person masculine singular |
| צ֣וּר | [the] flint of | Verb, Qal, infinitive construct common |
| חַרְבּ֑וֹ | sword his | Noun common feminine singular construct, suffix |
| וְלֹ֥א | and not | Conjunction, particle |
| הֲ֝קֵימֹת֗וֹ | you have raised up him | Verb hiphil perfect second person masculine singular, suffix |
| בַּמִּלְחָמָֽה׃ | in battle | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have bent the edge of his sword and have not sustained him in battle. |
| KJV | Thou hast also turned the edge of his sword, and hast not made him to stand in the battle. |
| ASV | Yea, thou turnest back the edge of his sword, And hast not made him to stand in the battle. |
| YLT | Also — Thou turnest back the sharpness of his sword, And hast not established him in battle, |
| WEB | Yes, you turn back the edge of his sword, and haven’t supported him in battle. |
| BBE | His sword is turned back; you have not been his support in the fight. |
Where they part company is תָּ֭שִׁיב — see How Translations Differ.
The main clause presents the action of God first, followed by a conjunction that leads into the negative statement regarding support in battle.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָמִין
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 89:43
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 the Psalmistgenerated
Psalms 89:43 reflects a moment of despair, where the psalmist acknowledges that God has not only diminished the king's military strength but has also failed to provide support in times of battle. This lament is part of a broader context where the psalmist recalls the exaltation of the king and the subsequent fall from grace, as seen in the verses surrounding it, particularly in Psalm 89:42 and Psalm 89:44.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 30:21–25 | “Son of man, I have broken the arm of Pharaoh king of Egypt. See, it has not been bound up for healing, or splinted for strength to hold the sword. |
| 2 | Leviticus 26:36–37 | As for those of you who survive, I will send a faintness into their hearts in the lands of their enemies, so that even the sound of a windblown leaf will put them to flight. And they will flee as one flees the sword, and fall when no one pursues them. |
| 3 | Numbers 14:42–45 | Do not go up, lest you be struck down by your enemies, because the LORD is not among you. |
| 4 | Joshua 7:4–5 | So about three thousand men went up, but they fled before the men of Ai. |
| 5 | 2 Chronicles 25:8 | Even if you go and fight bravely in battle, God will make you stumble before the enemy, for God has power to help and power to overthrow.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — תָּ֭שִׁיב, Ta.shivgenerated
The verb תָּ֭שִׁיב (Ta.shiv) is a Hiphil form meaning 'you turn back' or 'you return.' It conveys the action of causing something to return or to be restored, often used in contexts of repentance or restoration.
In this verse, it indicates that God has turned back the edge of the king's sword, symbolizing a loss of power or effectiveness in battle. The Hiphil stem suggests an active role in the action, emphasizing God's direct involvement in the king's military defeat.
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 תָּ֭שִׁיב governs the main clause, stating what God has done regarding the king's sword. The structure includes an object phrase detailing the sword and a second clause that describes a lack of support in battle.
The order emphasizes the action of turning back the sword first, highlighting the immediate impact of God's action before addressing the subsequent lack of support.
Septuagint Backgroundgenerated
In the Septuagint, תָּ֭שִׁיב is rendered as δεχιὰν, which conveys a similar meaning of turning back or returning. This choice reflects a consistent understanding of the action described in the Hebrew text.
The translation choice indicates a focus on the action of returning or diminishing the sword's effectiveness, aligning with the overall theme of the psalmist's lament.
In plain words — the whole versegenerated
Psalms 89:43 expresses a lament where the psalmist notes that God has diminished the power of the king's sword and has not provided help in battle. This reflects a moment of distress over the king's defeat and loss of divine support.
Frequently Asked Questionsgenerated
It signifies that God has diminished the king's military strength, making him less effective in battle.
This indicates a feeling of abandonment, suggesting that the king is left without divine support during critical moments of conflict.
It reflects the tension between God's promises and the current reality of the king's suffering and defeat, highlighting the psalmist's struggle with perceived divine abandonment.
It teaches us about the importance of expressing our struggles and doubts to God, as the psalmist does, and seeking understanding in times of distress.
Reflection Questionsgenerated
- In what areas of my life do I feel that God has turned back my strength or support?
- How can I express my struggles to God in a way that reflects my honest feelings?
- What does it mean for me to seek God's help in my battles?
- How can I find hope in God's promises when I feel abandoned or defeated?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:43 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast also turned the edge of his sword,.... Or the "sharpness" (a) of it blunted it, so that it could do no execution: the disciples of Christ were not allowed the use of the temporal sword to
Read John Gill on Psalms 89 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut 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 BibleTurned the edge of his sword; so that he can neither offend his enemies, nor defend himself. Not made him to stand, but to flee and fall before his enemies; for more is understood than what is expressed.
Read Matthew Poole on Psalms 89 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:43 Thou hast also turned the edge of his sword, and hast not made him to stand in the battle.Ver. 43. Thou hast also turned the edge] Disarmed and disabled him. And hast not made him, &c.] But turned his courage into cowardice.
Read John Trapp on Psalms 89 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(43) Edge of his sword.—The Hebrew is tsûr, i.e., rock, and a comparison with Joshua 5:2 (margin) suggests that we have here a reminiscence of the “stone age.” The word “flint” for the edge of a weapon might easily survive the actual use of the implement itself. So we should still speak of “a foeman’s steel” even if the use of chemical explosives entirely abolished the use of sword and bayonet. This is one of the cases where the condition of modern science helps us in exegesis of the Bible. The ancient versions, who knew nothing of the stone or iron ages, paraphrase, by “strength,” or “help.”
Read Charles John Ellicott on Psalms 89 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 43. Thou hast also turned the edge of his sword.] The arms and military prowess of thy people are no longer of any use to them; THOU art against them, and therefore they are fallen. In what a perilous and hopeless situation must that soldier be who, while defending his life against his mortal foe, has his sword broken, or its edge turned; or, in modern warfare, whose gun misses fire! The Gauls, when invaded by the Romans, had no method of hardening iron; at every blow their swords bended, so that they were obliged, before they could strike again, to put them under their foot or over their knee, to straighten them; and in most cases, before this could be done, their better armed foe…
Read AdamClarke on Psalms 89 →
CambridgeThe Cambridge Bible for Schools and Colleges43. Yea, thou turnest back the edge of his sword (R.V.): i.e. not as A.V. might seem to mean, bluntest it, but as the parallelism shews, makest it give way in battle. Cp. 2 Samuel 1:22.
Read Cambridge on Psalms 89 →
Albert Barnes1798–1870Barnes' Notes on the BibleThou hast also turned the edge of his sword - That is, Thou hast turned it away, so that when it is raised to strike, it does not descend on the object aimed at by the blow.
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
You have bent the edge of his sword and have not sustained him in battle.
Yes, you turn back the edge of his sword, and haven’t supported him in battle.
You have bent the edge of his sword and have not sustained him in battle.
You turn back his sword from the adversary, and have not sustained him in battle.
Tyndale line
Thou hast also turned the edge of his sword, and hast not made him to stand in the battle.
Yea, thou turnest back the edge of his sword, And hast not made him to stand in the battle.
Yea, thou turnest back the edge his sword, and hast not made him to stand in the battle.
Thou hast also turned the edge of his sword, and hast not made him to stand in the battle.
Thou hast also turned the edge of his sworde, and hast not made him to stand in the battell.
Strictly literal
Yea, thou hast turned back the edge of his sword, and hast not made him stand in the battle.
Also — Thou turnest back the sharpness of his sword, And hast not established him in battle,
Also—You turn back the sharpness of his sword, || And have not established him in battle,
(89:44) Thou hast also turned the edge of his sword, and hast not let him stand erect in the battle.
You turn back the edge of his sword and have not made him stand when in battle.
Simplified
You have repelled his sharp sword; you have not helped him in battle.
His sword is turned back; you have not been his support in the fight.
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 and the Septuagint largely agree in this verse, with six of the seven words matched between them. The differences in word order and articles in the Septuagint do not alter the fundamental meaning of the verse.
אַף־ תָּ֭שִׁיב צ֣וּר חַרְבּ֑וֹ וְלֹ֥א הֲ֝קֵימֹת֗וֹ בַּמִּלְחָמָֽה׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 89:43
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.
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
HTj — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
HVhi2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
HVqcc — Verb · Qal · infinitive construct commonHVqcc
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…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
HNcfsc/Sp3ms — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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)
HC/Tn — Conjunction · particleHC/Tn
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
HVhp2ms/Sp3ms — Verb hiphil perfect second person masculine singular · suffixHVhp2ms/Sp3ms
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/Ncfsa
See WAR.
