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Amos 9:10 — Word Study

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WLCבַּחֶ֣רֶב יָמ֔וּתוּ כֹּ֖ל חַטָּאֵ֣י עַמִּ֑י הָאֹמְרִ֗ים לֹֽא־ תַגִּ֧ישׁ וְתַקְדִּ֛ים בַּעֲדֵ֖ינוּ הָרָעָֽה׃

BSAAllkôl [every single one, the entire group] the sinnerschaṭṭâʼ [those who have committed a crime or sin, guilty ones] among My peopleʻam [My nation, the ones I have chosen] will diemûwth [perish, meet their end] by the swordchereb [a cutting instrument, a weapon of war] all those who sayʼâmar [speak, declare] Disasterraʻ [evil, calamity] will neverlôʼ [not at all] draw nearnâgash [approach, come close] or confrontqâdam [meet, overtake]

Word
Listen & take awayAmos 9
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 10 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ha.ra.'Ah) — no per-word recordings of the Hebrew exist to link to.
Take it away
Amos 9:10quick helps
In a sentenceThe verse warns that all sinners among God's people will face death by the sword, especially those who dismiss impending disaster.
Who is speakingThe Lord, addressing His people through the prophet Amos.
Where we areThis passage is part of a prophetic warning about judgment and restoration found in the book of Amos.
The hard wordחֶרֶב
Take awaySinners will not escape judgment; their denial of disaster will not protect them.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbמוּת The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Amos 9:10

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 — Judgment and Restoration in Amosgenerated

9“For surely I will give the command, and I will shake the house of Israel among all the nations as grain is sifted in a sieve; but not a pebble will reach the ground.
10All the sinners among My people will die by the sword— all those who say, ‘Disaster will never draw near or confront us.’”
11“In that day I will restore the fallen tent of David. I will repair its gaps, restore its ruins, and rebuild it as in the days of old,
12that they may possess the remnant of Edom and all the nations that bear My name,” declares the LORD, who will do this.

Amos 9:10 is a part of a broader message where God declares the fate of sinners among His people. He emphasizes that those who dismiss the reality of impending disaster will not be spared. This warning serves as a reminder of accountability and the consequences of sin, echoing themes found throughout the prophetic literature, including in Isaiah 33:14 and Ezekiel 20:38.


Cross References

ReferenceText (BSB)
1Isaiah 33:14The sinners in Zion are afraid; trembling grips the ungodly: “Who of us can dwell with a consuming fire? Who of us can dwell with everlasting flames?”
2Ezekiel 20:38And I will purge you of those who rebel and transgress against Me. I will bring them out of the land in which they dwell, but they will not enter the land of Israel. Then you will know that I am the LORD.
3Ezekiel 34:16–17I will seek the lost, bring back the strays, bind up the broken, and strengthen the weak; but the sleek and strong I will destroy. I will shepherd them with justice.’
4Zephaniah 3:11–13On that day you will not be put to shame for any of the deeds by which you have transgressed against Me. For then I will remove from among you those who rejoice in their pride, and you will never again be haughty on My holy mountain.
5Zechariah 13:8–9And in all the land, declares the LORD, two-thirds will be cut off and perish, but a third will be left in it.

The Key Word חֶרֶב, ba.Che.revgenerated

The word חֶרֶב (chereb) means 'sword' and encompasses various cutting instruments, including knives and tools. It is derived from a root that suggests destruction, highlighting the lethal nature of this weapon. In this verse, it signifies the means by which judgment will be executed against the sinners.

The use of חֶרֶב here indicates not just physical death but also the seriousness of divine judgment. The sword symbolizes the consequences of rebellion against God, serving as a stark reminder of the fate that awaits those who disregard His warnings.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which uses die by the sword.


Sentence Structuregenerated

The finite verb יָמ֔וּתוּ (ya.Mu.tu), meaning 'they will die', governs the main clause, with a prepositional phrase and a noun phrase following it. The structure emphasizes the fate of the sinners and the conditions surrounding their judgment.

The sentence is built around the declaration of judgment, with the subject being the sinners and the actions described by the verbs. The order highlights the certainty of the impending disaster and the consequences of their denial.


Septuagint Backgroundgenerated

The Septuagint translates חֶרֶב as ῥομφαίᾳ (rhomphaia), which also means 'sword.' This choice maintains the original meaning while possibly broadening the understanding of the weapon used in judgment.

The Greek term emphasizes the destructive power of the sword, aligning with the Hebrew context of impending judgment against the sinners.


In plain words — the whole versegenerated

Amos 9:10 warns that all sinners among God's people will die by the sword. This includes those who claim that disaster will not come near them. The verse highlights the certainty of divine judgment and the folly of ignoring God's warnings.


Frequently Asked Questionsgenerated

What does it mean that sinners will die by the sword?

It signifies that those who rebel against God will face judgment, often represented by violent means, emphasizing the seriousness of their actions.

Who are the sinners referred to in this verse?

The sinners are those among God's chosen people who have committed crimes or sins against His laws and who dismiss the reality of impending disaster.

What is the significance of saying 'disaster will never draw near'?

This reflects a false sense of security and denial of God's warnings, indicating a lack of understanding of the consequences of sin.

How does this verse connect with other prophetic messages?

It echoes themes found in other prophetic books, where God warns His people about judgment and calls them to repentance, similar to messages in Isaiah and Ezekiel.


Reflection Questionsgenerated

  1. In what ways do I see denial of consequences in my own life or the lives of those around me?
  2. How can I better recognize and heed God's warnings in my life?
  3. What steps can I take to ensure I am not among those who dismiss the seriousness of sin?
  4. How does understanding divine judgment influence my view of justice and mercy?

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Amos 9:10 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

All the sinners of my people shall die by the sword,.... By the sword of the Assyrians, and of others, into whose countries they shall flee for shelter, Amos 9:1; even all such who are notorious

Read John Gill on Amos 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.

Read Robert Jamieson on Amos 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

All the sinners of my people, the great, notorious sinners, idolaters, oppressors, perverters of law and equity, cruel and inhuman judges and others, shall die by the sword; either at home in the wars, or abroad by barbarous men that captivate them; as . Which say; in their hearts thinking or hoping, or in their words discoursing, the impossibility of what Amos did foretell. The evil, the sad, miserable, and desolating end, shall not overtake nor prevent us; as a pursuing enemy, we will flee from it: see . It is far off, we shall die first, and be safe in the grave; a kingdom in its prosperity, and well settled, as this kingdom was in Jeroboam’ s time, cannot soon be brought to such…

Read Matthew Poole on Amos 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Amos 9:10 All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.Ver. 10. All the sinners of my people shall die by the sword] The flagitious, presumptuous persons, that bless themselves when I curse them, saying, We shall have peace, though we walk every man in the imagination of his heart, and take his full swing in sin, Deuteronomy 29:19. Such sinners in Zion, Isaiah 33:14, such sacrificing Sodomites, Isaiah 1:10, such profligate professors shall die by the sword; either by the hand of the enemy, or, which is worse, gladio spiritali, saith Mercer, by the spiritual sword, being blinded and rejected by God; so that their preservation is…

Read John Trapp on Amos 9 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(9, 10) Sift.—Literally, shake to and fro. That which is not chaff shall be preserved and dispersed as seed. The race shall live, though the kingdom be destroyed. This peculiar judgment is threatened in Leviticus 26:33; Deuteronomy 28:64. (Comp. Hosea 9:17.) The prediction is very remarkable, as pointing to the indestructible vitality of the race, and its wide diffusion among all nations. Prevent us.—Better, assail us.

Read Charles John Ellicott on Amos 9 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 10. All the sinners of my people] Those who are the boldest and most incredulous; especially they who despise my warnings, and say the evil day shall not overtake nor prevent us; they shall die by the sword. It is no evidence of a man's safety that he is presumptuously fearless. There is a blessing to him who trembles at God's word.

Read AdamClarke on Amos 9 →
CambridgeThe Cambridge Bible for Schools and Colleges

10. which say, The evil shall not draw near, or come in front about us] i.e. shall not meet us in any direction. The sinners whom the prophet has here specially in view are those who, trusting to the fact that they were members of the chosen people (cf. Amos 3:2), or relying upon their zeal in an external ceremonial (Amos 5:21 ff.), deemed themselves secure, and declared that misfortune could never overtake them (cf. Amos 6:3). Their false security, says Amos, should be the cause of their destruction. Cf. similar expressions of security, uttered in defiance of the prophets’ warnings, Isaiah 5:19; Micah 3:11; Jeremiah 23:17; Ezekiel 12:22; Ezekiel 12:27. Overtake (A.V., R.V.) may be a…

Read Cambridge on Amos 9 →
Albert Barnes1798–1870Barnes' Notes on the Bible

All the sinners of My people shall perish - At the last, when the longsuffering of God has been despised to the uttermost, His Providence is exact in His justice, as in His love.

Read Albert Barnes on Amos 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

BSBBerean Standard Bible2020

All the sinners among My people will die by the sword— all those who say, ‘Disaster will never draw near or confront us.’”

WEBWorld English Bible2000

All the sinners of my people will die by the sword, who say, ‘Evil won’t overtake nor meet us.’

MSBMajority Standard Bible2022

All the sinners among My people will die by the sword—all those who say, ‘Disaster will never draw near or confront us.’”

NETBNew English Translation2006

All the sinners among my people will die by the sword – the ones who say, ‘Disaster will not come near, it will not confront us.’

Tyndale line

KJVKing James Version1611

All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.

ASVAmerican Standard Version1901

All the sinners of my people shall die by the sword, who say, The evil shall not overtake nor meet us.

RVARevised Version, American1894

All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.

NWBWebster's Bible1833

All the sinners of my people shall die by the sword, who say, The evil shall not overtake nor fall upon us.

GNVGeneva Bible1599

But all the sinners of my people shall dye by the sword, which say, The euill shall not come, nor hasten for vs.

Strictly literal

DBYDarby Translation1890

All the sinners of my people shall die by the sword, who say, Evil shall not overtake nor befall us.

YLTYoung's Literal Translation1862

By sword die do all sinners of My people, Who are saying, 'Not overtake, or go before, For our sakes, doth evil.'

LSVLiteral Standard Version2020

By sword all sinners of My people die, || Who are saying, || Evil does not overtake, or go before, || For our sakes.

ILTInterlinear Literal Translation2000

By the sword shall die all the sinners of my people, who say, The evil will not come near [us], nor hasten along for our sake.

ULBUnlocked Literal Bible2017

All the sinners of my people will die by the sword, those who say, 'Disaster will not overtake or meet us.'

From the Latin

DRADouay-Rheims (Challoner)1899

All the sinners of my people shall fall by the sword: who say: The evils shall not approach, and shall not come upon us.

Simplified

FBVFree Bible Version2020

All the sinners of my people will be killed by the sword—all those who say, “Nothing bad is going to happen; no disaster will fall on us.”

BBEBible in Basic English1949

All those sinners among my people will be put to the sword who say, Evil will not overtake us or come face to face with us.

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.

clauseprepositional phrase · prepositionalבַּbynoun phrasetheחֶ֣רֶבswordverbיָמ֔וּתוּthey.will.dienoun phrase · subjectnoun phraseכֹּ֖לallnoun phraseחַטָּאֵ֣יthe.sinnersnoun phraseעַמִּ֑my.peopleיmynoun phraseהָ[who]noun phraseclauseverbאֹמְרִ֗יםsayclause · objectadverbialלֹֽאnotverb phrase · verbתַגִּ֧ישׁit.will.bring.nearוְandתַקְדִּ֛יםit.will.meetprepositional phrase · prepositionalבַּעֲדֵ֖יthroughנוּusnoun phrase · subjectהָtheרָעָֽהcalamity

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text (MT) of Amos 9:10 states that 'all the sinners among My people will die by the sword,' emphasizing the fate of those who deny impending disaster. The Septuagint (LXX) aligns closely with the MT, matching 10 of the 11 words, although its word order and articles differ due to translation choices. The Dead Sea Scrolls (Mur88) contain a fragmentary text that supports the MT's reading, with one word fully preserved and others partially restored or supplied by an editor, indicating a general agreement with the MT's message but with some textual variations in the details.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

בַּחֶ֣רֶב יָמ֔וּתוּ כֹּ֖ל חַטָּאֵ֣י עַמִּ֑י הָאֹמְרִ֗ים לֹֽא־ תַגִּ֧ישׁ וְתַקְדִּ֛ים בַּעֲדֵ֖ינוּ הָרָעָֽה׃

Septuagintthe Greek the translators chose, word by word
בַּחֶ֣רֶבῥομφαίᾳיָמ֔וּתוּτελευτήσουσιכֹּ֖לπάντεςחַטָּאֵ֣יἁμαρτωλοὶעַמִּ֑יμουהָאֹמְרִ֗יםλέγοντεςלֹֽא־οὐתַגִּ֧ישׁἐγγίσῃבַּעֲדֵ֖ינוּἡμᾶςהָרָעָֽה׃κακά

10 of the 11 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.

Dead Sea Scrolls — Mur88a copy a thousand years older than the Leningrad Codex

[בחרב] [ימותו] [כל] חטאי עמ׳י האמרים [לא] [תגיש] [ותקדים] [בעדי׳נו] [הרעה]

1 word on the leather — 2 partly restored, 8 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.

Amos 9:10חֶ֫רֶבby the sworby the swordחֶ֫רֶבמוּתthey will dthey will dieמוּתכֹּלallallכֹּלחַטָּא[the] sinne[the] sinners oחַטָּאעַםpeople mypeople myעַםאָמַרwho saywho sayאָמַרלֹאnotnotלֹאנָגַשׁit will briit will bring nנָגַשׁקָדַםand it may and it may meetקָדַםבַּ֫עַדthrough usthrough usבַּ֫עַדרַעthe calamitthe calamityרַעחָרֵבto dryto dryחָרֵבכָּלַלto perfectto perfectכָּלַלחָטָאto sinto sinחָטָאעָמַםto darkento darkenעָמַםעַדtilltillעַדרָעַעbe evilbe evilרָעַערָעָבfaminefamineרָעָבחָלָלslain: kilslain: killedחָלָלרָצַחto murderto murderרָצַחקָבַרto buryto buryקָבַרעֵדָהcongregaticongregationעֵדָהעֲבֹדָהserviceserviceעֲבֹדָהפָּשַׁעto transgrto transgressפָּשַׁעשָׁמַדto destroyto destroyשָׁמַדכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/Godיהוהיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹד
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Amos 9:10

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.

by the sword they will die all [the] sinners of people my who say not it will bring near and it may meet through us the calamity
בַּחֶ֣רֶבba.Che.rev by the sword H2719 Preposition · noun common feminine singular absolute
413× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A sword or cutting instrument is what this Hebrew word refers to, including knives and tools for cutting stone. It is used in the Bible to describe weapons and sharp objects.
Amplified meaning
a cutting instrument, a weapon of war
Tyndale gloss
sword
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.

Brown-Driver-Briggs Hebrew Lexicon (full)

חֶ֫רֶב 411 n.f. sword (as weapon)

base

Brown-Driver-Briggs glosses

H2719 חֶ֫רֶב sword (as weapon)

Strong's Hebrew Dictionary

2719 chereb kheh'-reb

from 2717; drought; also a cutting instrument (from its

destructive effect), as a knife, sword, or other sharp

implement:--axe, dagger, knife, mattock, sword, tool.

see HEBREW for 02717

Translators Brief Hebrew Lexicon

חֶ֫רֶב (che.rev) — sword.

1) sword, knife

1a) sword

1b) knife

1c) tools for cutting stone

Morphologythe parsing behind the code
Berean parsing
Prep | N-fs — Preposition · noun common feminine singular absolute
HRd/Ncfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

sord.

See ARMOR, III, 5.

Easton's Bible Dictionary

Sword

Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).

It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…

Smith's Bible Dictionary

[ARMS, ARMOR]

Nave's Topical Bible

→ Used by

Gideon Jud 7:20

Goliath 1Sa 21:9

Peter Mt 26:51; Joh 18:10

→ David' s army equipped with 1Ch 21:5

→ To be beaten into plowshares Isa 2:4; Mic 4:3

→ Made of plowshares Joe 3:10

→ Two-edged Heb 4:12; Re 1:16; 2:12

→ FIGURATIVE

Of war Ge 27:40

by the sword they will die all [the] sinners of people my who say not it will bring near and it may meet through us the calamity
יָמ֔וּתוּya.Mu.tu they will die H4191 Verb · Qal · imperfect third person masculine plural
840× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.
Amplified meaning
perish, meet their end
Tyndale gloss
to die
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.

Brown-Driver-Briggs Hebrew Lexicon (full)

מוּת vb. die

Qal

die, of natural or other causes

die as a penalty = be put to death

Po‛lel. kill, put to death, despatch (intens.)

Hiph.

abs., elsewhere c. acc., subj. man

subj. God, by inflicting penalty

of animals killing men

bring to a premature death

Hoph. be killed, put to death

base

Brown-Driver-Briggs glosses

H4191 מוּת die .. die, of natural or other causes

. die as a penalty = be put to death

. kill, put to death, despatch (intens.)

. . abs., elsewhere c. acc., subj. man

. subj. God, by inflicting penalty

. of animals killing men

. bring to a premature death

. be killed, put to death

Strong's Hebrew Dictionary

4191 muwth mooth

a primitive root: to die (literally or figuratively);

causatively, to kill:--X at all, X crying, (be) dead (body,

man, one), (put to, worthy of) death, destroy(-er), (cause to,

be like to, must) die, kill, necro(-mancer), X must needs,

slay, X surely, X very suddenly, X in (no) wise.

Translators Brief Hebrew Lexicon

מוּת (mut) — to die.

1) to die, kill, have one executed

1a)(Qal)

1a1) to die

1a2) to die (as penalty), be put to death

1a3) to die, perish (of a nation)

1a4) to die prematurely (by neglect of wise moral conduct)

1b) (Polel) to kill, put to death, dispatch

1c) (Hiphil) to kill, put to death

1d) (Hophal)

1d1) to be killed, be put to death

1d1a) to die prematurely

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine plural
HVqi3mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…

by the sword they will die all [the] sinners of people my who say not it will bring near and it may meet through us the calamity
כֹּ֖לkol all H3605 Noun common · masculine singular construct
5,415× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Amplified meaning
every single one, the entire group
Tyndale gloss
all
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

כֹּל once כּוֹל n.m. the whole, all

with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

Absolutely:

without the art., all things, all

with the art. הַכֹּל

where the sense is limited by the context to things (or persons) just mentioned

in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

base

Brown-Driver-Briggs glosses

H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

. Absolutely: . without the art., all things, all

. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned

. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

Strong's Hebrew Dictionary

3605 kol kole

or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;

hence, all, any or every (in the singular only, but often in a

plural sense):--(in) all (manner, (ye)), altogether, any

(manner), enough, every (one, place, thing), howsoever, as

many as, (no-)thing, ought, whatsoever, (the) whole,

whoso(-ever).

see HEBREW for 03634

Translators Brief Hebrew Lexicon

כֹּל (kol) — all.

1) all, the whole

1a) all, the whole of

1b) any, each, every, anything

1c) totality, everything

Aramaic equivalent: kol (כֹּל "all" H3606)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ol: Used in various combinations, and with different meanings.

(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.

(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).

(3) All one, "It is all one" (Job 9:22), "it makes no difference whether I live or die."

(4) At all, "If thy father miss me at all" (1Sa 20:6), "in any way," "in the least."

The company it keepswords that stand beside it more often than chance
by the sword they will die all [the] sinners of people my who say not it will bring near and it may meet through us the calamity
חַטָּאֵ֣יcha.ta.'Ei [the] sinners of H2400 Adj
19× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word describes someone who has committed a crime or sin, making them guilty. It is used to describe those who have broken God's laws. The KJV translates it as 'offender' or 'sinner'.
Amplified meaning
those who have committed a crime or sin, guilty ones
Tyndale gloss
sinner
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חַטָּא (chatta') refers to someone who is sinful or a sinner, indicating a state of being guilty or condemned. It is derived from a root meaning to miss the mark or err. The entries consistently describe this term as relating to offenders and those exposed to condemnation.

Brown-Driver-Briggs Hebrew Lexicon (full)

[חַטָּא] adj. and n.m. 1. sinful. 2. sinners

base

Brown-Driver-Briggs glosses

H2400 חַטָּא 1. sinful. 2. sinners

Strong's Hebrew Dictionary

2400 chatta' khat-taw'

intensively from 2398; a criminal, or one accounted

guilty:--offender, sinful, sinner.

see HEBREW for 02398

Translators Brief Hebrew Lexicon

חַטָּא (chat.ta) — sinner.

1) sinners

adj

2) sinful

3) exposed to condemnation, reckoned as offenders

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAampc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

by the sword they will die all [the] sinners of people my who say not it will bring near and it may meet through us the calamity
עַמִּ֑י'a.Mi people my H5971 Noun common masculine singular construct · suffix
1,873× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Amplified meaning
My nation, the ones I have chosen
Tyndale gloss
Amaw
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.

Brown-Driver-Briggs Hebrew Lexicon (full)

עַם, עָם 1810 n.m. people

a people, nation

= smaller units

= common people

people in gen., persons

phrases

base

[עַם] n.[m.] kinsman (on father's side)

base

Brown-Driver-Briggs glosses

H5971a עַם, עָם people H5971b עַם kinsman (on father's side)

Strong's Hebrew Dictionary

5971 `am am

from 6004; a people (as a congregated unit); specifically, a

tribe (as those of Israel); hence (collectively) troops or

attendants; figuratively, a flock:--folk, men, nation,

people.

see HEBREW for 06004

Translators Brief Hebrew Lexicon

עַם (am) — people.

: people/nation

1) nation, people

1a) people, nation

1b) persons, members of one's people, compatriots, country-men

עַם (am) — kinsman.

kinsman, kindred

עַם (am) — Ammi.

A man living at the time of United Monarchy, only mentioned at Sng.6.12

§ kinsman, kindred

עַם (am) — People's (Gate).

§ kinsman, kindred

עַם (am) — (Ibleam)-am.

Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)

§ kinsman, kindred

עַם (am) — Amaw.

This name means nation, people

עַם (am) — people: soldiers.

: soldiers/army

1) nation, people

1a) people, nation

1b) persons, members of one's people, compatriots, country-men

עַם (am) — people: creatures.

: creatures

1) nation, people

1a) people, nation

1b) persons, members of one's people, compatriots, country-men

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp1bs
by the sword they will die all [the] sinners of people my who say not it will bring near and it may meet through us the calamity
הָאֹמְרִ֗יםha.'o.me.Rim who say H559 Particle · verb qal participle (active) masculine plural
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Amplified meaning
speak, declare
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
Art | V-Qal — Particle · verb qal participle (active) masculine plural
HTd/Vqrmpa
The company it keepswords that stand beside it more often than chance
by the sword they will die all [the] sinners of people my who say not it will bring near and it may meet through us the calamity
לֹֽא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Amplified meaning
not at all
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
by the sword they will die all [the] sinners of people my who say not it will bring near and it may meet through us the calamity
תַגִּ֧ישׁta.Gish it will bring near H5066 Verb · Hiphil · imperfect second person masculine singular
125× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To approach or draw near, like Moses to the burning bush, and can also mean to worship or present an argument, as in Genesis 18:23.
Amplified meaning
approach, come close
Tyndale gloss
to approach: approach
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָגַשׁ] 125 vb. draw near, approach

Qal draw near or come near

Niph. draw near

Hiph. cause to approach, bring near, bring

Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name

Hithp. draw near!

base

Brown-Driver-Briggs glosses

H5066 [נָגַשׁ] draw near, approach .draw near or come near

. draw near

. cause to approach, bring near, bring

. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name

. draw near!

Strong's Hebrew Dictionary

5066 nagash naw-gash'

a primitive root; to be or come (causatively, bring) near

(for any purpose); euphemistically, to lie with a woman; as an

enemy, to attack; relig. to worship; causatively, to present;

figuratively, to adduce an argument; by reversal, to stand

back:--(make to) approach (nigh), bring (forth, hither,

near), (cause to) come (hither, near, nigh), give place, go

hard (up), (be, draw, go) near (nigh), offer, overtake,

present, put, stand.

Translators Brief Hebrew Lexicon

נָגַשׁ (na.gash) — to approach: approach.

: approach

1) to draw near, approach

1a) (Qal) to draw or come near

1a1) of humans

1a1a) of sexual intercourse

1a2) of inanimate subject

1a2a) to approach one another

1b) (Niphal) to draw near

1c) (Hiphil) to cause to approach, bring near, bring

1d) (Hophal) to be brought near

1e) (Hithpael) to draw near

Also means: na.gash (נָגַשׁ ": bring" H5066H)

נָגַשׁ (na.gash) — to approach: bring.

: bring/offer

1) to draw near, approach

1a) (Qal) to draw or come near

1a1) of humans

1a1a) of sexual intercourse

1a2) of inanimate subject

1a2a) to approach one another

1b) (Niphal) to draw near

1c) (Hiphil) to cause to approach, bring near, bring

1d) (Hophal) to be brought near

1e) (Hithpael) to draw near

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Imperf-3fs — Verb · Hiphil · imperfect second person masculine singular
HVhi2ms
by the sword they will die all [the] sinners of people my who say not it will bring near and it may meet through us the calamity
וְתַקְדִּ֛יםve.tak.Dim and it may meet H6923 Conjunction · verb hiphil second person masculine singular
26× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To meet or go before someone, often for help, as seen in the Bible when God meets his people in Exodus. This word can also mean to anticipate or hasten something. In the book of Psalms, it is used to describe God coming to the aid of his people.
Amplified meaning
meet, overtake
Tyndale gloss
to meet
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

קָדַם (qadam) is a verb meaning to meet or come in front of someone or something. It covers actions such as anticipating, leading, and confronting, with nuances in its Piel and Hiphil forms. The entries emphasize its use in contexts of meeting or preceding, but do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

[קָדַם] vb. Pi. denom. come or be in front, meet

base

Brown-Driver-Briggs glosses

H6923 [קָדַם] vb. Pi. denom. come or be in front, meet

Strong's Hebrew Dictionary

6923 qadam kaw-dam'

a primitive root; to project (one self), i.e. precede; hence,

to anticipate, hasten, meet (usually for help):--come (go,

(flee)) before, + disappoint, meet, prevent.

Translators Brief Hebrew Lexicon

קָדַם (qa.dam) — to meet.

1) to meet, come or be in front, confront, go before

1a) (Piel)

1a1) to meet, confront, come to meet, receive

1a2) to go before, go in front, be in front

1a3) to lead, be beforehand, anticipate, forestall

1b) (Hiphil)

1b1) to come in front

1b2) to confront, anticipate

Morphologythe parsing behind the code
Berean parsing
Conj | V-Hiphil-Imperf-3fs — Conjunction · verb hiphil second person masculine singular
HC/Vhu2ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

met, adjective (yashar; axios): Various words are employed to express meetness, the sense of what is proper, worthy, or fit. We have yashar, "straight," "upright," "right" (2Ki 10:3, "meetest"; Jer 26:14, the Revised Version (British and American) "right"); yashar (Jer 27:5, the Revised Version (British and American) "right"); yosher (Pr 11:24, the Revised Version margin "what is justly due"); 'arikh, Aramaic "meet" (Ezr 4:14); bene, "sons of" (De 3:18, the King James Version "meet for the war," margin "Hebrew sons of power," the Revised Version (British and…

by the sword they will die all [the] sinners of people my who say not it will bring near and it may meet through us the calamity
בַּעֲדֵ֖ינוּba.'a.Dei.nu through us H1157 Noun common both singular construct · suffix
105× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means about, through, or for something, often used to describe location or action. It can be translated as 'about', 'at', 'by', or 'through', depending on the context in which it is used.
Tyndale gloss
about/through/for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בַּ֫עַד (ba'ad) is a Hebrew word that functions as a preposition and noun, indicating separation or position, such as 'away from,' 'behind,' 'about,' or 'on behalf of.' It is derived from a root meaning to separate and covers a range of spatial and metaphorical uses. The lexicons agree on its meanings, with variations in emphasis on specific usages.

Brown-Driver-Briggs Hebrew Lexicon (full)

בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of

base

Brown-Driver-Briggs glosses

H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of

Strong's Hebrew Dictionary

1157 b`ad beh-ad'

from 5704 with prepositional prefix; in up to or over

against; generally at, beside, among, behind, for,

etc.:--about, at by (means of), for, over, through, up (-on),

within.

see HEBREW for 05704

Translators Brief Hebrew Lexicon

בַּ֫עַד (be.ad) — about/through/for.

1) behind, through, round about, on behalf of, away from, about

1a) through (of action)

1b) behind (with verbs of shutting)

1c) about (with verbs of fencing)

1d) on behalf of (metaph. especially with Hithpael)

Morphologythe parsing behind the code
Berean parsing
HNcbsc/Sp1bp — Noun common both singular construct · suffix
HNcbsc/Sp1bp
English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

US, pronoun objective case of we.

Give us this day our daily bread.

Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.

Give us this day our daily bread. Matt. vi. 11.

Us, pron. oblique case of we

by the sword they will die all [the] sinners of people my who say not it will bring near and it may meet through us the calamity
הָרָעָֽה׃ha.ra.'Ah the calamity H7451 Particle · noun common feminine singular absolute
662× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ra means bad or evil, referring to moral or natural harm. It describes adversity, affliction, or distress, and is often used to convey a sense of misery or injury.
Amplified meaning
evil, calamity
Tyndale gloss
bad: harmful
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.

Brown-Driver-Briggs Hebrew Lexicon (full)

רַע 228 adj. bad, evil

bad, disagreeable, malignant

bad, unpleasant, giving pain, unhappiness, misery

evil, displeasing

bad of its kind

bad, , i.e. of low value

מִן comp., worse than

sad, unhappy

devise evil (hurtful) device

bad, unkind, vicious in disposition or temper

ethically bad, evil, wicked

base

רַע 126 n.m. evil, distress, misery, injury, calamity

evil, distress, adversity

evil, injury, wrong

ethical evil

base

רָעָה 310 n.f. evil, misery, distress, injury

evil, misery, distress

evil, injury, wrong

ethical evil

base

Brown-Driver-Briggs glosses

H7451a רַע bad, evil . bad, disagreeable, malignant

. bad, unpleasant, giving pain, unhappiness, misery

. evil, displeasing

. bad of its kind

. bad, , i.e. of low value

. + מִן comp., worse than

. sad, unhappy

. devise evil (hurtful) device

. bad, unkind, vicious in disposition or temper

. ethically bad, evil, wicked

H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity

. evil, injury, wrong

. ethical evil

H7451c רָעָה evil, misery, distress, injury . evil, misery, distress

. evil, injury, wrong

. ethical evil

Strong's Hebrew Dictionary

7451 ra` rah

from 7489; bad or (as noun) evil (natural or moral):--

adversity, affliction, bad, calamity, + displease(-ure),

distress, evil((- favouredness), man, thing), + exceedingly, X

great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),

+ mark, mischief(-vous), misery, naught(-ty), noisome, + not

please, sad(-ly), sore, sorrow, trouble, vex,

wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.

(Incl. feminine raaah; as adjective or noun.).

see HEBREW for 07489

Translators Brief Hebrew Lexicon

רַע (ra) — bad: harmful.

: harmful

adj

1) bad, evil

1a) bad, disagreeable, malignant

1b) bad, unpleasant, evil (giving pain, unhappiness, misery)

1c) evil, displeasing

1d) bad (of its kind-land, water, etc)

1e) bad (of value)

1f) worse than, worst (comparison)

1g) sad, unhappy

1h) evil (hurtful)

1i) bad, unkind (vicious in disposition)

1j) bad, evil, wicked (ethically)

1j1) in general, of persons, of thoughts

1j2) deeds, actions

רַע (ra) — bad: evil.

1) evil, distress, misery, injury, calamity

1a) evil, distress, adversity

1b) evil, injury, wrong

1c) evil (ethical)

רָעָה (ra.ah) — distress: harm.

: harm

1) evil, misery, distress, injury

1a) evil, misery, distress

1b) evil, injury, wrong

1c) evil (ethical)

רַע (ra) — bad: evil.

: evil

adj

1) bad, evil

1a) bad, disagreeable, malignant

1b) bad, unpleasant, evil (giving pain, unhappiness, misery)

1c) evil, displeasing

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Art | N-fs — Particle · noun common feminine singular absolute
HTd/Ncfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ka-lam'-i-ti ('edh, "a load" or "burden" under which one is crushed, hence, "misfortune"; hayyah, hawwah, "fall," "ruin," the latter word used only in the plural; ra`, "evil in essence" hence, "adversity," once only, Ps 141:5, the Revised Version (British and American) "wickedness"): Purely an Old Testament term, signifying adversities--natural, but more often those that result from wickedness or moral evil. Various kinds:

(1) folly, "a foolish son" (Pr 19:13);

(2) disease, poverty, bereavement, as in Job's experience (Job 6:2; 30:13);

(3) persecution (2Sa 22:19; Ps 18:18);

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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