Psalms 9:13 — Word Study
WLCחָֽנְנֵ֬נִי יְהוָ֗ה רְאֵ֣ה עָ֭נְיִי מִשֹּׂנְאָ֑י מְ֝רוֹמְמִ֗י מִשַּׁ֥עֲרֵי מָֽוֶת׃
BSAforkîy to seekdârash blooddâm Obj.ʼêth to rememberzâkar notlôʼ to forgetshâkach crytsaʻăqâh afflictedʻânîy poorʻânâv
| Greek | English | Parsing |
|---|---|---|
| חָֽנְנֵ֬נִי | show favor to me | Verb qal imperative second person masculine singular, suffix |
| יְהוָ֗ה | O Yahweh | Noun proper |
| רְאֵ֣ה | see | Verb, Qal, imperative second person masculine singular |
| עָ֭נְיִי | affliction my | Noun common masculine singular construct, suffix |
| מִשֹּׂנְאָ֑י | from [those who] hate me | Preposition, verb qal participle (active) masculine plural common, suffix |
| מְ֝רוֹמְמִ֗י | O [one who] raises me | Verb piel participle (active) masculine singular common, suffix |
| מִשַּׁ֥עֲרֵי | from [the] gates of | Preposition, noun common masculine plural construct |
| מָֽוֶת׃ | death | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Be merciful to me, O LORD; see how my enemies afflict me! Lift me up from the gates of death, |
| KJV | Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death: |
| ASV | Have mercy upon me, O Jehovah; Behold my affliction which I suffer of them that hate me, Thou that liftest me up from the gates of death; |
| YLT | Favour me, O Jehovah, See mine affliction by those hating me, Thou who liftest me up from the gates of death, |
| WEB | Have mercy on me, Yahweh. See my affliction by those who hate me, and lift me up from the gates of death, |
| BBE | Have mercy on me, O Lord, and see how I am troubled by my haters; let me be lifted up from the doors of death; |
Where they part company is in the interpretation of חָֽנְנֵ֬נִי — see How Translations Differ.
The verse has a main clause followed by two imperative phrases, emphasizing the urgency of the psalmist's requests.
8 commentators on this verse
Gill, Poole, Trapp, Ellicott & more — read them ›
clause
verbאֵת
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 9:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Cry for Mercy and Deliverancegenerated
Psalm 9:13 is a heartfelt plea from the psalmist, asking the LORD for mercy in the face of affliction from enemies. This verse highlights the intense suffering the psalmist endures and the desire for divine intervention to lift him from the brink of death. The surrounding verses reflect a broader context of seeking justice and deliverance from oppression, as seen in Psalm 9:12 and Psalm 9:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 51:1 | Have mercy on me, O God, according to Your loving devotion; according to Your great compassion, blot out my transgressions. |
| 2 | Psalm 119:132 | Turn to me and show me mercy, as You do to those who love Your name. |
| 3 | Psalm 13:3 | Consider me and respond, O LORD my God. Give light to my eyes, lest I sleep in death, |
| 4 | Psalm 25:19 | Consider my enemies, for they are many, and they hate me with vicious hatred. |
| 5 | Psalm 119:153 | Look upon my affliction and rescue me, for I have not forgotten Your law. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — חָֽנְנֵ֬נִי, cha.ne.Ne.nigenerated
The verb חָנַן (chanan) means to show favor or be gracious, indicating a request for kindness from God. It is an imperative form, suggesting urgency in the plea for mercy. The parsing indicates that it is directed towards the second person masculine singular, emphasizing a personal relationship with the divine.
This word encompasses a range of meanings, including compassion and grace, which are crucial in the context of the psalmist's suffering. The psalmist is not merely asking for pity; he seeks an active response from God to alleviate his distress.
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 three main clauses, with the first being an imperative request: חָֽנְנֵ֬נִי, Be merciful to me. This is followed by a clause that commands the LORD to רְאֵ֣ה, see the affliction, and concludes with a request to מְ֝רוֹמְמִ֗י, lift me up.
The structure emphasizes the urgency of the plea, with the finite verbs at the forefront, showcasing the psalmist's desperate need for intervention.
Septuagint Backgroundgenerated
The Septuagint translates חָֽנְנֵ֬נִי as ἐκζητῶν (ekzētōn), which means 'to seek out.' This choice suggests an interpretation that emphasizes the act of seeking mercy rather than simply requesting it, indicating a deeper level of desperation.
This translation reflects the psalmist's intense yearning for God's attention and help, aligning with the overall theme of seeking divine favor in times of trouble.
In plain words — the whole versegenerated
Psalm 9:13 is a plea for mercy from the LORD in the face of suffering from enemies. The psalmist asks God to see his affliction and lift him from the gates of death, expressing deep need for divine intervention.
Frequently Asked Questionsgenerated
Asking for mercy involves seeking God's compassion and kindness, especially in times of distress or suffering.
The mention of enemies highlights the psalmist's vulnerable position and the need for God's protection against those who cause harm.
The 'gates of death' symbolize the brink of death or the realm of the dead, indicating a desperate situation from which the psalmist seeks rescue.
This verse connects with other psalms that express similar themes of lament and seeking God's help, such as Psalm 51:1 and Psalm 13:3.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's mercy and intervention?
- How can I express my afflictions to God as the psalmist does?
- What does it mean to me to be lifted from the 'gates of death'?
- How can I support others who are experiencing affliction or hardship?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, discussing themes of mercy and divine assistance in times of trouble.
For one who lives in this type of death and in the lusts of the world, with a depressed spirit, if he will perceive a sense of his own wrongdoing and the nature of divine goodness,Early Church Fathers on Psalms 9 →
See him given constantly to prayer: though freed from troubles and made secure, he does not cease from praying again in the words “have pity on me” and implores God for future benefits.Early Church Fathers on Psalms 9 →
But I ask, what is that cry of the poor, which God forgets not? Is it that cry, the words whereof are these, "Pity me, O Lord,Early Church Fathers on Psalms 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 9:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHave mercy upon me, O Lord,.... The psalmist proceeds to petitions on his own account in this verse: the ends he proposes by the fulfilling of them are mentioned in the next.
Read John Gill on Psalms 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleConsider my trouble, to wit, compassionately and effectually, so as to bring me out of it. From the gates of death; from the brink or mouth of the grave, into which I was dropping, being as near death as a man is to the city that is come to the very gates of it. And so the phrase is used , and in other authors of whom see my Latin Synopsis. Gates elsewhere signify power and policy, because the gates of cities were places both of counsel and strength; but the gates of death are never so taken in Scripture.
Read Matthew Poole on Psalms 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 9:13 Have mercy upon me, O LORD; consider my trouble [which I suffer] of them that hate me, thou that liftest me up from the gates of death:Ver. 13. Have mercy upon me, O Lord, &c.] These are the words (say some) of those humble ones whom God forgetteth not; they were God’ s remembrancers, see Isaiah 62:6 : or it is a prayer of David for further deliverances, according to that, "I will call upon the Lord, who is worthy to be praised," Psalms 18:3. Between praising and praying he divided his time, and drove a holy trade between heaven and earth. Thou that liftest me up from the gates of death] i.e. Ex praesentissimo et certissimo interitu, from desperate and deadly dangers, such as…
Read John Trapp on Psalms 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13, 14) It is natural to take these verses as the cry for help just mentioned. Consider.—Literally, see my suffering from my haters.My lifter up from the gates of death.—For the gates of sheol, see Note to Psalms 6:5. (Comp. Psalms 107:18, and the Homeric phrase “the gates of Hades.”) We might perhaps paraphrase “from the verge of the grave,” if it were not for the evident antithesis to “gates of the daughter of Zion” in the next verse. We understand, therefore, “gates” in sense of “power,” “rule,” the gate being the seat of the judge or king, and so, like our “court,” synonymous for his power. (Comp. Sublime Porte.) Daughter of Zion—i.e., Zion itself (see Isaiah 37:22): a common…
Read Charles John Ellicott on Psalms 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Have mercy upon me, O Lord] David, having laid down the preceding maxims, now claims his part in their truth. I also am in trouble through the unjust dealings of my enemies; I am brought to the gates of death; have mercy on me, and lift me up, that, being saved from the gates of death, I may show forth thy praise in the gates of the daughter of Zion. The gates of death-an open grave, leading to a yawning hell. The gates of the daughter of Zion-all the ordinances of God, by which the soul is helped forward to heaven.
Read AdamClarke on Psalms 9 →CambridgeThe Cambridge Bible for Schools and Colleges13, 14. Stanza of Cheth. The connexion is difficult. The preceding and succeeding verses speak of deliverance granted, of victory won. Why then this abruptly introduced prayer for relief? To regard it as the ‘cry of the afflicted’ in their past distress seems inconsistent with the vigorous directness of the Psalm; and it is best to suppose that the recollection of dangers which still threaten prompts a prayer even in the moment of triumph. But it is possible that by a simple change in the vocalisation (Introd. p. lxvii) the verbs should be read as perfects instead of imperatives:—‘Jehovah hath been gracious unto me; he hath seen my affliction … lifting me up &c.’ So the Greek version of…
Read Cambridge on Psalms 9 →Albert Barnes1798–1870Barnes' Notes on the BibleHave mercy upon me, O Lord - The cry for mercy implies that though God had interposed and granted them surprising deliverances, yet he was still surrounded by enemies, and was still in trouble.
Read Albert Barnes on Psalms 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13, 14. Consider my trouble—The tone of the psalm suddenly changes from that of triumphal joy to supplication. Such sudden transitions are not unfrequent in poetry of the earlier and ruder ages, but they are never without cause.
Read Daniel Denison Whedon 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
Be merciful to me, O LORD; see how my enemies afflict me! Lift me up from the gates of death,
Have mercy on me, Yahweh. See my affliction by those who hate me, and lift me up from the gates of death,
Be merciful to me, O LORD; see how my enemies afflict me! Lift me up from the gates of death,
when they prayed: “Have mercy on me, Lord! See how I am oppressed by those who hate me, O one who can snatch me away from the gates of death!
Tyndale line
Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death:
Have mercy upon me, O Jehovah; Behold my affliction which I suffer of them that hate me, Thou that liftest me up from the gates of death;
Have mercy upon me, O LORD; behold my affliction which I suffer of them that hate me, thou that liftest me up from the gates of death;
Have mercy upon me, O LORD; consider my trouble which I suffer from them that hate me, thou that liftest me up from the gates of death:
Haue mercie vpon mee, O Lord: consider my trouble which I suffer of them that hate mee, thou that liftest me vp from the gates of death,
Strictly literal
Be gracious unto me, O Jehovah; consider mine affliction from them that hate me, lifting me up from the gates of death:
Favour me, O Jehovah, See mine affliction by those hating me, Thou who liftest me up from the gates of death,
Favor me, O YHWH, || See my affliction by those hating me, || You who lift me up from the gates of death,
(9:14) Be gracious unto me, O Lord; have regard to my affliction [coming] from those that hate me, thou who liftest me up from the gates of death:
Have mercy on me, Yahweh; see how I am oppressed by those who hate me, you who can snatch me from the gates of death.
From the Latin
For requiring their blood he hath remembered the: he hath not forgotten the cry of the poor.
Simplified
Be gracious to me, Lord! Look at how my enemies are persecuting me! Grab me back from the gates of death,
Have mercy on me, O Lord, and see how I am troubled by my haters; let me be lifted up from the doors of death;
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 reads חָֽנְנֵ֬נִי יְהוָ֗ה רְאֵ֣ה עָ֭נְיִי מִשֹּׂנְאָ֑י מְ֝רוֹמְמִ֗י מִשַּׁ֥עֲרֵי מָֽוֶת׃, while the Septuagint matches four out of the eight words. The Dead Sea Scrolls have partial agreement, with four words intact and one partially restored, indicating a consistent tradition in the text despite some variations.
חָֽנְנֵ֬נִי יְהוָ֗ה רְאֵ֣ה עָ֭נְיִי מִשֹּׂנְאָ֑י מְ֝רוֹמְמִ֗י מִשַּׁ֥עֲרֵי מָֽוֶת׃
4 of the 8 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.
כי דרש דמים אות׳ם זכר [לא] [שכח] [צעקת] [עניים]
4 words on the leather — 1 partly restored, 4 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 9:13
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.
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
HVqv2ms/Sp1bs — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
עֳנִי (oniy) refers to affliction, poverty, and misery. It is derived from the root word עָנָה (H6031), which relates to depression or trouble. The entries consistently emphasize its meanings related to suffering and hardship.
עֳנִי n.m. affliction, poverty
base
H6040 עֳנִי affliction, poverty
6040 `oniy on-ee'
from 6031; depression, i.e. misery: --afflicted(-ion),
trouble.
see HEBREW for 06031
עֳנִי (o.ni) — affliction.
1) affliction, poverty, misery
1a) affliction
1b) poverty
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
HR/Vqrmpc/Sp1bs — Preposition · verb qal participle (active) masculine plural common · suffixHR/Vqrmpc/Sp1bs
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
HVprmsc/Sp1bs — Verb piel participle (active) masculine singular common · suffixHVprmsc/Sp1bs
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
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…
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.