Lexical Summary pisseach: Lame Original Word: פִסֵּחַ Strong's Exhaustive Concordance lame From pacach; lame -- lame. see HEBREW pacach NAS Exhaustive Concordance Word Originfrom pasach Definition lame NASB Translation lame (12), lame man (1), lameness (1). Brown-Driver-Briggs מִּסֵּחַ adjective lame; — absolute ׳פ 2 Samuel 9:13 +; plural מִּסְחִים 2 Samuel 5:6 +; — as attributive Leviticus 21:18 (+עִוֵּר); predicate 2 Samuel 19:27, שְׁתֵּי רַגְלָיו ׳פ 2 Samuel 9:13 lame as to both his feet; compare also (of animal) Deuteronomy 15:21 (+עִוֵּר); as substantive 2 Samuel 5:6,8 (twice in verse); Jeremiah 31:8; Malachi 1:8,13; Job 29:15 (all + עִוֵּר), also Isaiah 33:23; Isaiah 35:6; Proverbs 26:7. Topical Lexicon Definition and Scope The word describes a person or animal with impaired or useless feet, rendered in English as “lame” or “crippled.” Scripture applies it both literally and metaphorically, addressing physical limitation, cultic qualification, moral instruction, and eschatological hope. Occurrences and Literary Distribution Thirteen Old-Testament references cluster in four main settings: priestly and sacrificial law (Leviticus 21:18; Deuteronomy 15:21; Malachi 1:8, 13), royal narrative (2 Samuel 5:8 × 2; 2 Samuel 9:13; 2 Samuel 19:26), wisdom literature (Job 29:15; Proverbs 26:7), and prophetic oracle (Isaiah 33:23; Isaiah 35:6; Jeremiah 31:8). Together they trace a movement from exclusion to inclusion, from defect to restoration. Cultic and Sacrificial Regulations Leviticus 21:18 bars the lame priest from offering bread at the altar, underscoring God’s demand for wholeness in symbolic representation. Deuteronomy 15:21 equally disqualifies a lame animal from sacrifice. Malachi later condemns Israel for presenting such offerings: “When you present blind animals for sacrifice, is it not wrong? And when you present lame and sick animals, is it not wrong?” (Malachi 1:8). The legislation teaches that God, not human convenience, determines acceptable worship and foreshadows the perfect, unblemished sacrifice fulfilled in Christ. Royal Narratives and Covenant Kindness David’s conquest of Jerusalem includes a proverbial insult aimed at “the lame and the blind who are detested by David” (2 Samuel 5:8), reflecting Jebusite taunts rather than divine disdain. Yet the narrative quickly balances any stigma through David’s covenant mercy to Mephibosheth: “Mephibosheth lived in Jerusalem, because he always ate at King David’s table; he was lame in both feet” (2 Samuel 9:13). The king who once overcame the taunt now elevates a lame man to royal fellowship, illustrating gracious inclusion within covenant faithfulness. Mephibosheth’s later defense (2 Samuel 19:26) shows how vulnerability relies on righteous leadership. Didactic Usage in Wisdom Literature Job models social righteousness: “I was eyes to the blind and feet to the lame” (Job 29:15), embracing advocacy for the disabled. Proverbs 26:7 turns the image into satire: “Like lame legs hanging limp is a proverb in the mouth of a fool,” warning that truth mishandled loses all power. Both verses assume familiarity with the lame condition and employ it to teach compassion and discernment. Prophetic Oracles of Judgment Malachi’s rebuke of blemished offerings has already been noted. Isaiah 33:23 pictures a devastated enemy so helpless that “even the lame will carry off plunder,” portraying complete reversal of strength. The lame become an index of how thoroughly God can humble the proud. Prophetic Promises of Restoration Isaiah 35:6 anticipates Messianic reversal: “Then the lame will leap like a deer, and the mute tongue will shout for joy.” Jeremiah 31:8 folds the lame into the returning remnant. In both passages physical healing signals spiritual renewal and the inauguration of God’s everlasting covenant. Theological Themes 1. Holiness: Only the unblemished may symbolize God’s perfection in sanctuary service. Connections to the Ministry of Jesus Christ When Christ cites the evidence of His Messiahship—“the lame walk” (Luke 7:22)—He taps directly into Isaiah 35:6. Apostolic ministry continues the sign (Acts 3:2-8; Acts 14:10). Thus every Old-Testament occurrence of פִסֵּחַ anticipates the redemptive work that removes both physical defect and spiritual separation through the atoning, unblemished Lamb. Pastoral and Practical Implications • Worship: Offer God the best, not the defective leftovers. Forms and Transliterations הַפִּסְחִים֙ הַפִּסֵּ֙חַ֙ הפסח הפסחים וּפִסֵּ֔חַ ופסח לַפִּסֵּ֣חַ לפסח מִפִּסֵּ֑חַ מפסח פִּסְחִ֖ים פִּסֵּ֔חַ פִּסֵּ֖חַ פִּסֵּ֙חַ֙ פִּסֵּ֥חַ פִסֵּ֔חַ פִסֵּ֖חַ פסח פסחים fisSeach hap·pis·ḥîm hap·pis·sê·aḥ happisChim happisḥîm happisSeach happissêaḥ lap·pis·sê·aḥ lappisSeach lappissêaḥ mip·pis·sê·aḥ mippisSeach mippissêaḥ pis·ḥîm pis·sê·aḥ p̄is·sê·aḥ pisChim pisḥîm pisSeach pissêaḥ p̄issêaḥ ū·p̄is·sê·aḥ ufisSeach ūp̄issêaḥLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Leviticus 21:18 HEB: עִוֵּר֙ א֣וֹ פִסֵּ֔חַ א֥וֹ חָרֻ֖ם NAS: or a lame man, or KJV: man, or a lame, or he that hath a flat nose, INT: A blind or A lame or disfigured Deuteronomy 15:21 2 Samuel 5:8 2 Samuel 5:8 2 Samuel 9:13 2 Samuel 19:26 Job 29:15 Proverbs 26:7 Isaiah 33:23 Isaiah 35:6 Jeremiah 31:8 Malachi 1:8 Malachi 1:13 13 Occurrences |
    |