Psalms 9:12 — Word Study
WLCכִּֽי־ דֹרֵ֣שׁ דָּ֭מִים אוֹתָ֣ם זָכָ֑ר לֹֽא־ שָׁ֝כַ֗ח צַעֲקַ֥ת עֲנָוִֽים׃
BSAto singzâmar The LordYᵉhôvâh to dwellyâshab ZionTsîyôwn to tellnâgad Amawʻam wantonnessʻălîylâh
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| דֹרֵ֣שׁ | [one who] seeks | Verb, Qal, participle (active) masculine singular |
| דָּ֭מִים | blood | Noun common, masculine plural absolute |
| אוֹתָ֣ם | the object marker them | Particle, suffix |
| זָכָ֑ר | he has remembered | Verb, Qal, perfect third person masculine singular |
| לֹֽא־ | not | Particle |
| שָׁ֝כַ֗ח | he has forgotten | Verb, Qal, perfect third person masculine singular |
| צַעֲקַ֥ת | [the] cry of distress of | Noun common, feminine singular construct |
| עֲנָוִֽים׃ | humble [people] |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the Avenger of bloodshed remembers; He does not ignore the cry of the afflicted. |
| KJV | When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble. |
| ASV | For he that maketh inquisition for blood remembereth them; He forgetteth not the cry of the poor. |
| YLT | For He who is seeking for blood Them hath remembered, He hath not forgotten the cry of the afflicted. |
| WEB | For he who avenges blood remembers them. He doesn’t forget the cry of the afflicted. |
| BBE | When he makes search for blood, he has them in his memory: he is not without thought for the cry of the poor. |
Where they part company is זָכָ֑ר — see How Translations Differ.
The main verb governs the remembrance of bloodshed and the response to the cries of the afflicted, creating a clear structure of divine justice.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 9:12
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 — God Remembers the Afflictedgenerated
Psalms 9:12 speaks to the assurance that God, as the Avenger of bloodshed, is attentive to the cries of those who suffer. This psalm emphasizes God's role as a just judge who does not overlook injustice but actively responds to the pleas of the humble and oppressed. The surrounding verses highlight the psalmist's call to praise God for His deeds and mercy, reinforcing the theme of divine justice throughout the psalm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 9:5 | And surely I will require the life of any man or beast by whose hand your lifeblood is shed. I will demand an accounting from anyone who takes the life of his fellow man: |
| 2 | 2 Kings 24:4 | and also for the innocent blood he had shed. For he had filled Jerusalem with innocent blood, and the LORD was unwilling to forgive. |
| 3 | Isaiah 26:21 | For behold, the LORD is coming out of His dwelling to punish the inhabitants of the earth for their iniquity. The earth will reveal her bloodshed and will no longer conceal her slain. |
| 4 | Matthew 23:35 | And so upon you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berechiah, whom you murdered between the temple and the altar. |
| 5 | Luke 11:50–51 | As a result, this generation will be charged with the blood of all the prophets that has been shed since the foundation of the world, |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — זָכָ֑ר, za.Khargenerated
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It encompasses the act of recalling or marking something significant, such as God's remembrance of His covenant with His people.
In this verse, the use of זָכַר indicates that God actively keeps in mind the plight of the afflicted. This is not a passive memory; rather, it suggests an ongoing awareness that leads to action, particularly in the context of seeking justice.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb governing the verse is זָכָ֑ר, he has remembered, with several phrases hanging off it: a participial phrase that describes the subject, an object noun phrase, and an adverbial negation that modifies the verb.
The structure indicates a clear focus on God's action — remembering the bloodshed — while the subsequent phrases emphasize the object of His remembrance and the assurance that He does not forget the cries of the afflicted.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἀναγγείλατε to translate זָכַר, which can mean 'to announce' or 'to proclaim.' This choice suggests a broader interpretation of God's remembrance as an active declaration of justice.
This translation highlights the relationship between God's remembrance and His actions in response to the cries of the afflicted, indicating that remembering leads to justice being served.
In plain words — the whole versegenerated
Psalms 9:12 assures us that God, who avenges bloodshed, remembers the cries of the afflicted. This means that He does not ignore the pleas of those who are humble and suffering. The psalm emphasizes God's justice and His attentiveness to those in need.
Frequently Asked Questionsgenerated
In this context, God's remembrance signifies His active awareness and commitment to justice, particularly for those who are suffering or oppressed.
The afflicted refers to those who are humble, poor, or oppressed, indicating a state of vulnerability and need for divine intervention.
This verse emphasizes that God is not indifferent to injustice; rather, He actively remembers and responds to the cries of those who suffer, ensuring that justice is served.
Bloodshed symbolizes violence and injustice, and the verse underscores that God remembers those affected by such acts, reinforcing His role as a just Avenger.
Reflection Questionsgenerated
- In what ways have I seen God's justice in my life or in the world around me?
- How can I be more aware of the cries of the afflicted in my community?
- What actions can I take to support those who are suffering or oppressed?
- How does understanding God's remembrance of the afflicted change my perspective on justice?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss God's justice and the remembrance of martyrs, emphasizing that no act of violence goes unpunished.
Some … have proceeded to such a degree of temerity that they pour contempt on the martyrs and vituperate those who are slain on account of the confession of the Lord,Early Church Fathers on Psalms 9 →
He also touches on an important truth here: there is no murder committed that goes unpunished and is not fully avenged. Moses indicates as much in Genesis in the words “I will avenge your blood.” This is proof of God’s boundless…Early Church Fathers on Psalms 9 →
"For requiring their blood He has remembered" [Psalms 9:12]. As if they, who were sent to preach the Gospel, should make answer to that injunction which has been mentioned,Early Church Fathers on Psalms 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 9:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen he maketh inquisition for blood,.... The Arabic version renders it, "he remembers him that seeks their blood"; that is, the wicked man, that lies in wait for innocent blood, and whose feet are
Read John Gill on Psalms 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySing praises to the LORD, which dwelleth in Zion: declare among the people his doings.
Read Robert Jamieson on Psalms 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor blood, Heb. bloods; the bloodshed or murder of his innocent and holy ones; which though he may connive at for a season, yet he will certainly call the authors of it to a very severe account, and avenge it upon them. He remembereth them; either, 1. The humble, as it follows, or the oppressed, , that trust in him, and seek to him, , whom he seemed to have forgotten. Or, 2. The bloods last mentioned, for that noun and this pronoun are both of the masculine gender; and then remembering is put for revenging or punishing, as it is ,19 Ne 6:14 44:21, and oft elsewhere. The humble, or meek, as this word, which is used also , is translated , who do not, and cannot, and will not avenge…
Read Matthew Poole on Psalms 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 9:12 When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.Ver. 12. When he maketh inquisition for blood] For innocent blood unjustly spilled; as he did for the blood of Abel, Genesis 4:10, of Naboth, (2 Kings 9:26, "Surely I have seen yesterday the blood of Naboth." Murder ever bleeds fresh in the eyes of God) of Zechariah, the son of Barachiah, 2 Chronicles 24:22; those ungrateful guests, who slew those that came to call them: "And when the king heard it" (for blood cries aloud), "he was wroth, and destroyed those murderers," Matthew 22:6-7. These shall have blood to drink, for they are worthy, Revelation 16:6. God draws articles of…
Read John Trapp on Psalms 9 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) When.—Better, for he maketh inquisition; literally, the seeker of bloods: i.e., “the avenger of blood.” The allusion is to the goel, the nearest relative of the murdered man, who must, according to Oriental custom, avenge him. The verbs are better in the past, “remembered,” “forgot not.” Them—i.e., the sufferers to be mentioned now. Humble.—This follows the Hebrew margin. Better here, the afflicted. In the Hebrew the two readings give two forms from the same root, generally taken to have, one of them, an ethical, the other, a physical sense; but the distinction is not borne out by Biblical use.
Read Charles John Ellicott on Psalms 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. When he maketh inquisition for blood] This not only applies to the Canaanites, Moabites, Ammonites, and Philistines, who shed the blood of God's people unjustly, but to all the nations of the earth who, to enlarge their territory, increase their wealth, or extend their commerce, have made destructive wars. For the blood which such nations have shed, their blood shall be shed. If man should make no inquisition for this iniquitously spilt blood, GOD will do it, for he remembers them; and the cry of the humbled, distressed people, driven to distraction and ruin by such wars, is not forgotten before him.
Read AdamClarke on Psalms 9 →
CambridgeThe Cambridge Bible for Schools and Colleges12. For he that maketh requisition for bloodshed hath remembered them: He hath not forgotten the cry of the humble. The call to praise is based on a definite experience (hath remembered, hath not forgotten), rather than on a general truth (remembereth, forgetteth not). Jehovah is the Goel, the Avenger of blood, who investigates all offences against His sacred gift of human life, and demands satisfaction for them (Genesis 9:5 f.). Such offences ‘cry’ to God for vengeance (Genesis 4:10). ‘Bloodshed’ may include crimes of violence which fall short of actual murder, but rob men of the rightful use and enjoyment of their lives. Cf. Job 24:2 ff. them] The oppressed seekers of Jehovah mentioned in…
Read Cambridge on Psalms 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhen he maketh inquisition for blood - When he “inquires” after blood; that is, when he comes forth with this view, to wit, for purposes of punishment.
Read Albert Barnes on Psalms 9 →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
For the Avenger of bloodshed remembers; He does not ignore the cry of the afflicted.
For he who avenges blood remembers them. He doesn’t forget the cry of the afflicted.
For the Avenger of bloodshed remembers; He does not ignore the cry of the afflicted.
For the one who takes revenge against murderers took notice of the oppressed; he did not overlook their cry for help
Tyndale line
When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.
For he that maketh inquisition for blood remembereth them; He forgetteth not the cry of the poor.
For he that maketh inquisition for blood remembereth them: he forgetteth not the cry of the poor.
When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.
For whe he maketh inquisition for blood, hee remembreth it, and forgetteth not the complaint of the poore.
Strictly literal
For when he maketh inquisition for blood, he remembereth them; the cry of the afflicted ones hath he not forgotten.
For He who is seeking for blood Them hath remembered, He hath not forgotten the cry of the afflicted.
For He who is seeking for blood || Has remembered them, || He has not forgotten the cry of the afflicted.
(9:13) For he, that inquireth after acts of blood, hath remembered them: he hath not forgotten the cry of the afflicted.
For the God who avenges bloodshed remembers; he does not forget the cry of the oppressed.
From the Latin
Sing ye to the Lord, who dwelleth in Sion: declare his ways among the Gentiles:
Simplified
He does not forget to punish murderers; he does not ignore the cries of the suffering.
When he makes search for blood, he has them in his memory: he is not without thought for the cry of the poor.
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 aligns closely with the Septuagint, with eight of the nine words matched. The Dead Sea Scrolls fragment includes seven words from the verse, with one word partially restored and six supplied by an editor, indicating a high degree of textual consistency.
כִּֽי־ דֹרֵ֣שׁ דָּ֭מִים אוֹתָ֣ם זָכָ֑ר לֹֽא־ שָׁ֝כַ֗ח צַעֲקַ֥ת עֲנָוִֽים׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
זמרו [ליהוה] [ישב] [ציון] [הגידו] [בעמים] [עלילותי׳ו]
7 words of the verse are on this fragment — 1 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 9:12
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3mp — Particle · suffixHTo/Sp3mp
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
צְעָקָה (tsa`aqah) refers to a cry or outcry, often associated with distress. It is derived from the root word for a shriek, indicating a strong emotional expression. The term encompasses both general cries and specific outcries against injustice, particularly those that are heard by God.
צְעָקָה n.f. cry, outcry
base
H6818 צְעָקָה, צַעֲקָה
6818 tsa`aqah tsah-ak-aw'
from 6817; a shriek:--cry(-ing).
see HEBREW for 06817
צְעָקָה (tsa.a.qah) — cry.
1) cry, outcry
1a) outcry (against)
1b) cry of distress (especially as heard by God)
HNcfsc — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עָנָו (anav) refers to a state of being poor, afflicted, humble, or meek. It is built from the root associated with being depressed in mind or circumstances, particularly in a saintly context. The term encompasses a range of meanings related to humility and neediness, as highlighted in various lexicons.
עָנָו n.m. poor, afflicted, humble, meek
base
H6035 עָנָו poor, afflicted, humble, meek
6035 `anav aw-nawv'
or (by intermixture with 6041) Aanayv {aw-nawv'}; from 6031;
depressed (figuratively), in mind (gentle) or circumstances
(needy, especially saintly):--humble, lowly, meek, poor.
Compare 6041.
see HEBREW for 06041
see HEBREW for 06031
see HEBREW for 06041
עָנָו (a.nav) — poor.
1) poor, humble, afflicted, meek
1a) poor, needy
1b) poor and weak
1c) poor, weak and afflicted
1d) humble, lowly, meek
HAampa — HAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
