Psalms 9:18 — Word Study
WLCכִּ֤י לֹ֣א לָ֭נֶצַח יִשָּׁכַ֣ח אֶבְי֑וֹן תִּקְוַ֥ת עֲ֝נִיִּ֗ים תֹּאבַ֥ד לָעַֽד׃
BSAto returnshûwb wickedrâshâʻ hellshᵉʼôwl allkôl Gentilegôwy forgetfulshâkêach Godʼĕlôhîym
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| לֹ֣א | not | Particle |
| לָ֭נֶצַח | to perpetuity | Preposition, noun common masculine singular absolute |
| יִשָּׁכַ֣ח | he will be forgotten | Verb, Niphal, imperfect third person masculine singular |
| אֶבְי֑וֹן | [the] needy | |
| תִּקְוַ֥ת | [the] hope of | Noun common, feminine singular construct |
| עֲ֝נִיִּ֗ים | afflicted [people] | |
| תֹּאבַ֥ד | it will be lost | Verb, Qal, imperfect third person feminine singular |
| לָעַֽד׃ | for ever | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the needy will not always be forgotten; nor the hope of the oppressed forever dashed. |
| KJV | For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever. |
| ASV | For the needy shall not alway be forgotten, Nor the expectation of the poor perish for ever. |
| YLT | For not for ever is the needy forgotten, The hope of the humble lost to the age. |
| WEB | For the needy shall not always be forgotten, nor the hope of the poor perish forever. |
| BBE | For the poor will not be without help; the hopes of those in need will not be crushed for ever. |
Where they part company is in the rendering of תִּקְוַ֥ת — see How Translations Differ.
The main clause presents a strong assertion, with two subordinate phrases elaborating on the subjects of the verse.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכֹּל
verbה
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 9:18
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 Assurance of God's Justicegenerated
Psalm 9:18 expresses a profound truth: the needy will not be forgotten by God, and their hope will endure. This verse is situated within a psalm that contrasts the fate of the wicked with the assurance of God's care for the oppressed. The psalmist calls upon God to rise up and judge the nations, affirming that those who suffer will find solace in His justice, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 9:12 | For the Avenger of bloodshed remembers; He does not ignore the cry of the afflicted. |
| 2 | Psalm 12:5 | “For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.” |
| 3 | Psalm 72:4–12 | May he vindicate the afflicted among the people; may he save the children of the needy and crush the oppressor. |
| 4 | Psalm 102:17–20 | He will turn toward the prayer of the destitute; He will not despise their prayer. |
| 5 | Psalm 109:31 | For He stands at the right hand of the needy one, to save him from the condemners of his soul. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אֶבְי֑וֹן, 'ev.Yongenerated
The Hebrew word אֶבְיּוֹן (*'evyon*) means 'needy' or 'poor.' It describes individuals who are destitute and in need of help, often oppressed and vulnerable. The word emphasizes the importance of caring for those who are less fortunate, reflecting God's concern for the marginalized.
This term appears frequently in the Old Testament, highlighting the plight of the needy and the expectation that God will provide for them. In this verse, it underscores the certainty that the needy will not be overlooked by God.
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 יִשָּׁכַ֣ח (*yi.sha.Khach*), he will be forgotten, governs the main clause, with two phrases describing the subjects: the needy and the hope of the oppressed. The structure emphasizes the certainty of God's remembrance and the permanence of hope.
The sentence is constructed with a clear contrast between the fate of the needy and the hope of the oppressed, indicating that while the wicked may seem to prevail, God’s attention to the vulnerable remains unwavering.
Septuagint Backgroundgenerated
The Septuagint translates אֶבְי֑וֹן as ἁμαρτωλοὶ (*hamartōloi*), meaning 'sinners.' This choice reflects a broader interpretation, suggesting that the needy are also viewed in the context of their moral standing before God.
This translation choice indicates a shift in focus from the physical state of need to a spiritual condition, highlighting the importance of God's justice for both the needy and the wicked.
In plain words — the whole versegenerated
Psalm 9:18 reassures us that the needy will not be forgotten by God, and their hope will not be lost forever. This verse emphasizes God's care for the oppressed and serves as a reminder of His justice.
Frequently Asked Questionsgenerated
It means that God is always aware of the plight of the needy and will provide for them, ensuring they are not overlooked.
The hope of the oppressed signifies their expectation for justice and relief, which God promises will not be dashed.
This contrast highlights God's justice, showing that while the wicked may seem to prosper, He will ultimately care for and remember the vulnerable.
It assures them that their suffering is seen by God and that their hope is secure, as He will not let it perish.
Reflection Questionsgenerated
- How can I support those in need in my community, reflecting God's care for the needy?
- In what ways have I seen God's faithfulness in my own life, especially during difficult times?
- What does it mean for me to hold onto hope in the face of oppression or hardship?
- How can I remind others of God's promises to the needy and oppressed?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, discussing God's justice and the fate of the needy in relation to the wicked.
In this life the wicked are raised up, in no sense comprehending their own wicked wrongdoing. But there will be a time of the judgment of God in which the crime that they have admitted will be overturned [in hades,Early Church Fathers on Psalms 9 →
"For there shall not be forgetfulness of the poor man to the end" [Psalms 9:18];Early Church Fathers on Psalms 9 →
Even if by some permission his people suffered and were humbled, yet God will not forget his own forever. “The perseverance of the needy will not be lost forever”;Early Church Fathers on Psalms 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 9:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the needy shall not always be forgotten,.... The people of God are poor and needy for the most part; they are so in things temporal, and they are poor in spirit, or in things spiritual, of which
Read John Gill on Psalms 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever.
Read Robert Jamieson on Psalms 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe needy shall not alway be forgotten, though God for a time may seem to neglect or forget them, and suffer their enemies to triumph over them. Shall not perish; which negative particle is fitly understood out of the former clause, as it Isaiah 44:18 28:27,28.
Read Matthew Poole on Psalms 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 9:18 For the needy shall not alway be forgotten: the expectation of the poor shall [not] perish for ever.Ver. 18. For the needy shall not always be forgotten] Because he that shall come will come, and will not tarry. The Lord is at hand to help those that are forsaken in their hopes. Julian Lining was apprehended by Dale the promoter (in Queen Mary’ s days), who said unto him, You hope and hope, but your hope shall be aslope. For though the queen fail, she that you hope for shall never come at it; for there is my Lord Cardinal’ s grace and many others between her and it, &c. But the cardinal died soon after the queen, and (according to father Latimer’ s prayer) Elizabeth was crowned…
Read John Trapp on Psalms 9 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Not alway.—In the original the negative comes emphatically at the commencement, ruling both clauses, as in Psalms 35:19. The expectation of the poor.—The sufferer’s hope will at some time be realised: the hope of being righted. In this confidence the psalmist goes on to call on Jehovah to appear as judge.
Read Charles John Ellicott on Psalms 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. The needy shall not alway be forgotten] The needy, and the poor, whose expectation is from the Lord, are never forgotten, though sometimes their deliverance is delayed for the greater confusion of their enemies, the greater manifestation of God's mercy, and the greater benefit to themselves.
Read AdamClarke on Psalms 9 →
CambridgeThe Cambridge Bible for Schools and Colleges18. For the needy shall not perpetually be forgotten; Nor the hope of the afflicted be disappointed for ever. Man forgets God; but God does not forget man. expectation] The patient hope which waits upon God in faith (LXX ὑπομονή: Vulg. patientia). Comp. the frequent use of the cognate verb generally rendered wait: Psalms 25:3; Psalms 25:5; Psalms 25:21, Psalms 27:14, Psalms 37:9; Psalms 37:34, Psalms 40:1, Psalms 130:5; Isaiah 25:9; Isaiah 26:8 : and elsewhere. the poor] Here the traditional reading is ‘aniyyξm, ‘afflicted,’ though the text has ‘anβvξm, ‘meek.’ See note on Psalms 9:12.
Read Cambridge on Psalms 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor the needy - The poor; those who are dependent and helpless. Shall not always be forgotten - That is, by God. He will interfere and save them by destroying their enemies.
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 needy will not always be forgotten; nor the hope of the oppressed forever dashed.
For the needy shall not always be forgotten, nor the hope of the poor perish forever.
For the needy will not always be forgotten; nor the hope of the oppressed forever dashed.
for the needy are not permanently ignored, the hopes of the oppressed are not forever dashed.
Tyndale line
For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever.
For the needy shall not alway be forgotten, Nor the expectation of the poor perish for ever.
For the needy shall not alway be forgotten, nor the expectation of the poor perish for ever.
For the needy shall not always be forgotten: the expectation of the poor shall not perish for ever.
For the poore shall not bee alway forgotten: the hope of the afflicted shall not perish for euer.
Strictly literal
For the needy one shall not be forgotten alway; the hope of the meek shall not perish for ever.
For not for ever is the needy forgotten, The hope of the humble lost to the age.
For the needy is not forgotten forever, || [Nor] the hope of the humble lost for all time.
(9:19) For not everlastingly shall the needy be forgotten: the expectation of the poor shall not perish for ever.
For the needy will not always be forgotten, nor will the hope of the oppressed be forever dashed.
From the Latin
The wicked shall be turned into hell, all the nations that forget God.
Simplified
But the needy will not be ignored forever, the hope of those who suffer will not always be dashed.
For the poor will not be without help; the hopes of those in need will not be crushed for ever.
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 their wording, with minor variations in the arrangement and specific terms. The Dead Sea Scrolls fragment also aligns closely with the Masoretic Text, confirming the essential message of the verse.
כִּ֤י לֹ֣א לָ֭נֶצַח יִשָּׁכַ֣ח אֶבְי֑וֹן תִּקְוַ֥ת עֲ֝נִיִּ֗ים תֹּאבַ֥ד לָעַֽד׃
7 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.
ישובו רשעים [לשאול׳ה] [כל] [גוים] [שכחי] [אלהים]
7 words of the verse are on this fragment — 2 partly restored, 5 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 9:18
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…
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
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
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)
HVNi3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
HAamsa — HAamsa
ned'-i ('ebhyon).
See POOR.
תִּקְוָה (tiqvah) means both 'cord' and 'hope.' It is derived from a root meaning to attach or bind, reflecting a sense of expectancy or longing. The term encompasses concepts of hope, expectation, and the outcomes of what is hoped for, as noted in various lexicons.
[תִּקְוָה] n.f. cord
base
תִּקְוָה 34 n.f. hope
hope
= ground of hope
things hoped for, outcome
base
H8615a תִּקְוָה cord H8615b תִּקְוָה hope . hope
. = ground of hope
. things hoped for, outcome
8615 tiqvah tik-vaw'
from 6960; literally, a cord (as an attachment (compare
6961)); figuratively, expectancy:--expectation ((-ted)),
hope, live, thing that I long for.
see HEBREW for 06960
see HEBREW for 06961
תִּקְוָה (tiq.vah) — cord.
cord
תִּקְוָה (tiq.vah) — hope.
1) hope, expectation
1a) hope
1b) ground of hope
1c) things hoped for, outcome
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…
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
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…
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
HVqi3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
עַד, transliterated as ad, refers to the concept of perpetuity, encompassing both past and future time. It signifies a duration that can imply eternity or continuous existence. The term is associated with ancient mountains in the context of the past and is used to denote the idea of forever in relation to the future, particularly in reference to God's existence.
עַד and וָעֶ֑ד (so alw.) n.m. perpetuity (= advancing time)
of past time: ancient mountains
of future time, לָעַד for ever
base
H5703 עַד, וָעֶ֑ד perpetuity . of past time: ancient mountains
. of future time, לָעַד for ever
5703 `ad ad
from 5710; properly, a (peremptory) terminus, i.e. (by
implication) duration, in the sense of advance or perpetuity
(substantially as a noun, either with or without a
preposition):--eternity, ever(- lasting, -more), old,
perpetually, + world without end.
see HEBREW for 05710
עַד (ad) — perpetuity.
1) perpetuity, for ever, continuing future
1a) ancient (of past time)
1b) for ever (of future time)
1b1) of continuous existence
1c) for ever (of God's existence)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
