Isaiah 29:20 — Word Study
WLCכִּֽי־ אָפֵ֥ס עָרִ֖יץ וְכָ֣לָה לֵ֑ץ וְנִכְרְת֖וּ כָּל־ שֹׁ֥קְדֵי אָֽוֶן׃
BSAForkîy the ruthlessʻârîyts [cruel, terrible one] will vanishʼâphêç■ [cease, come to nothing] the mockerslûwts [scorners, those who make sport of the Lord] will disappearkâlâh [be consumed] and allkôl [every one] who lookshâqad [watch, are alert] for evilʼâven [iniquity, wickedness] will be cut downkârath [destroyed, cut off]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| אָפֵ֥ס | he will come to an end | Verb, Qal, perfect third person masculine singular |
| עָרִ֖יץ | [the] ruthless person | Adj |
| וְכָ֣לָה | and he will come to an end | Verb, Qal, sequential perfect third person masculine singular |
| לֵ֑ץ | [the] mocker | Adj |
| וְנִכְרְת֖וּ | and they will be cut off | Verb, Niphal, sequential perfect third person common plural |
| כָּל־ | all | Noun common, masculine singular construct |
| שֹׁ֥קְדֵי | [those who] lie in wait | Verb, Qal, participle (active) masculine plural common |
| אָֽוֶן׃ | wickedness | 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 ruthless will vanish, the mockers will disappear, and all who look for evil will be cut down— |
| KJV | For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off: |
| ASV | For the terrible one is brought to nought, and the scoffer ceaseth, and all they that watch for iniquity are cut off; |
| YLT | For ceased hath the terrible one, And consumed hath been the scorner, And cut off have been all watching for iniquity, |
| WEB | For the ruthless is brought to nothing, and the scoffer ceases, and all those who are alert to do evil are cut off— |
| BBE | For the cruel one has come to nothing; and those who make sport of the Lord are gone; and those who are watching to do evil are cut off: |
Where they part company is עָרִיץ — see How Translations Differ.
The structure is built around a main clause followed by several subordinate phrases, emphasizing the fate of different groups.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָרִיץ
verbאָפֵס
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 — Isaiah 29:20
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 Fate of the Wickedgenerated
Isaiah 29:20 presents a stark warning about the fate awaiting the ruthless and the mockers. This passage emphasizes that those who engage in wickedness and scorn will ultimately face judgment and destruction. The surrounding verses highlight the contrast between the humble who rejoice in the Lord and the fate of those who oppose Him, reinforcing the theme of divine justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 29:5 | But your many foes will be like fine dust, the multitude of the ruthless like blowing chaff. Then suddenly, in an instant, |
| 2 | Isaiah 13:3 | I have commanded My sanctified ones; I have even summoned My warriors to execute My wrath and exult in My triumph. |
| 3 | Isaiah 25:4–5 | For You have been a refuge for the poor, a stronghold for the needy in distress, a refuge from the storm, a shade from the heat. For the breath of the ruthless is like rain against a wall, |
| 4 | Isaiah 49:25 | Indeed, this is what the LORD says: “Even the captives of the mighty will be taken away, and the plunder of the tyrant will be retrieved; I will contend with those who contend with you, and I will save your children. |
| 5 | Isaiah 51:13 | But you have forgotten the LORD, your Maker, who stretched out the heavens and laid the foundations of the earth. You live in terror all day long because of the fury of the oppressor who is bent on destruction. But where is the fury of the oppressor? |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — עָרִיץ, 'a.Ritzgenerated
The word עָרִיץ ('a.Ritz) is an adjective that describes a ruthless person, someone who inspires fear due to their power or cruelty. It conveys a sense of terror and oppression, often associated with those who dominate others through might.
This term appears in contexts that emphasize strength and tyranny, indicating that the ruthless will not prevail. In this verse, it highlights the certainty of their demise as part of God's judgment against wickedness.
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. The BSB uses ruthless for עָרִיץ, which is also reflected in the KJV and ASV.
Where others part company with the BSB, they differ primarily in how they render עָרִיץ: some versions like the ASV and KJV choose terrible one, while others like the BBE and GNV opt for cruel.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main verb אָפֵס (he will come to an end) governing the structure. The sentence outlines the fate of different groups: the ruthless, the mockers, and those who seek evil.
The order of the clauses emphasizes the inevitability of their end, with the verbs indicating action and the subjects clearly defined, creating a rhythmic and prophetic declaration.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word עָרִיץ is rendered as ἄνομος (anomos), meaning lawless or wicked. This choice broadens the interpretation, suggesting not only ruthlessness but also a rejection of divine law.
The translation choice reflects a theological interpretation, indicating that those who act without regard for God's law will face judgment.
In plain words — the whole versegenerated
Isaiah 29:20 tells us that the ruthless will vanish, the mockers will disappear, and all who look for evil will be cut down. This verse emphasizes the certainty of judgment for those who act wickedly, contrasting with the joy of the humble and the faithful.
Frequently Asked Questionsgenerated
It indicates that those who are cruel and oppressive will ultimately face judgment and cease to exist.
The mockers are those who scorn and ridicule the ways of the Lord, showing contempt for His authority.
This phrase refers to individuals who actively seek out opportunities to do wrong, highlighting their eventual downfall.
It underscores the theme of divine justice and the fate of the wicked, a recurring message throughout the book of Isaiah.
Reflection Questionsgenerated
- In what ways do I see ruthlessness and mockery in the world today?
- How can I guard against becoming like those who look for evil?
- What does it mean for me to rejoice in the Lord as the humble do?
- How can I reflect God's justice in my own actions and attitudes?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 29:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the terrible one is brought to nought,.... Who before was so to the people of God; meaning not Sennacherib king of Assyria, but some formidable enemy or enemies under the Gospel dispensation; as
Read John Gill on Isaiah 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off: The terrible one - namely, the persecutors among the Jewish nobles.
Read Robert Jamieson on Isaiah 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe terrible one; the proud and potent enemies of those meek and poor believers now mentioned, such as the unbelieving Jews and the heathen potentates were in the first age of Christianity. The scorner; the scornful opposers of God’ s word and people. That watch for iniquity; that early and diligently apply themselves to the practice of wickedness, or to do mischief to others.
Read Matthew Poole on Isaiah 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 29:20 For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off:Ver. 20. For the terrible one is brought to nought.] This is part matter of the just man’ s joy; where observe the contrary characters given to the godly and the wicked; those are said to be lowly, meek, poor in spirit; these to be tyrants, scorners, sedulous in sin, publicans, incorrigible, such as turn aside the just, &c. And all that watch for iniquity.] Surgunt de nocte latrones; they also break their sleep to devise mischief; but they should watch for a better purpose, as Seneca also could say, and Pliny, Qui vitam mortalium vigelium esse pronunciat; who…
Read John Trapp on Isaiah 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) The terrible one.—The word stands, as in Isaiah 29:5, for the Assyrian invader; the “scorner,” for the prophet’s enemies who derided his message, and sought, “watching for iniquity,” to find an accusation against him.
Read Charles John Ellicott on Isaiah 29 →CambridgeThe Cambridge Bible for Schools and Colleges20. the terrible one] or “tyrant” probably denotes an external oppressor (the Assyrian); cf. Isaiah 25:3-4; the scorner is the despiser of religion (ch. Isaiah 28:14; Isaiah 28:22; Psalms 1:1, &c.). all that watch for iniquity] Perhaps “those who are wakefully intent upon plans of mischief” (Micah 2:1; Amos 8:5). Some think the phrase is ironical, implying that those spoken of were appointed to watch over right, but betrayed their trust in the manner described in Isaiah 29:21.
Read Cambridge on Isaiah 29 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the terrible one - The violent one (עריץ ‛ârı̂yts), the oppressor, who had exercised cruelty over them.
Read Albert Barnes on Isaiah 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20, 21. For the terrible one — The haughty and overbearing among the worldly Jewish leaders. Watch for iniquity — For opportunities to commit it.
Read Daniel Denison Whedon on Isaiah 29 →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 ruthless will vanish, the mockers will disappear, and all who look for evil will be cut down—
For the ruthless is brought to nothing, and the scoffer ceases, and all those who are alert to do evil are cut off—
For the ruthless will vanish, the mockers will disappear, and all who look for evil will be cut down—
For tyrants will disappear, those who taunt will vanish, and all those who love to do wrong will be eliminated –
Tyndale line
For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off:
For the terrible one is brought to nought, and the scoffer ceaseth, and all they that watch for iniquity are cut off;
For the terrible one is brought to nought, and the scorner ceaseth, and all they that watch for iniquity are cut off:
For the terrible one is brought to naught, and the scoffer is consumed, and all that watch for iniquity are cut off:
For the cruel man shall cease, and the scornefull shalbe consumed: and all that hasted to iniquitie, shalbe cut off:
Strictly literal
For the terrible one shall come to nought, and the scorner shall be no more, and all that watch for iniquity shall be cut off,
For ceased hath the terrible one, And consumed hath been the scorner, And cut off have been all watching for iniquity,
For the terrible one has ceased, || And the scorner has been consumed, || And all watching for iniquity have been cut off,
For the tyrant is no more, and consumed is the scorner, and cut off are all that watch for injustice;
For the ruthless will cease, and the scoffer will vanish. All those who love to do evil will be eliminated,
From the Latin
For he that did prevail hath failed, the scorner is consumed, and they are all cut off that watched for iniquity:
Simplified
Cruel people will no longer exist, the scornful will vanish, and those looking to do evil will be destroyed—
For the cruel one has come to nothing; and those who make sport of the Lord are gone; and those who are watching to do evil are cut off:
Word by word, the decisions they made
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 Dead Sea Scrolls — 1Qisaa agree closely, with only minor variations in word order. Both confirm the prophetic message of judgment against the wicked.
כִּֽי־ אָפֵ֥ס עָרִ֖יץ וְכָ֣לָה לֵ֑ץ וְנִכְרְת֖וּ כָּל־ שֹׁ֥קְדֵי אָֽוֶן׃
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.
כי אפס עריץ וכלה ליץ ונכרתו כול שוקדי און
9 words on the leather.
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 Isaiah 29:20
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)
Conj — 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…
אָפֵס (aphec) is a Hebrew verb meaning to cease, fail, or come to an end. It is a primitive root that conveys the idea of disappearing or being completely gone. The entries consistently emphasize its usage in the context of ending or breaking off.
אָפֵס vb. cease, fail, come to an end
base
H656 אָפֵס cease, fail, come to an end
656 'aphec aw-face'
a primitive root; to disappear, i.e. cease:--be clean gone
(at an end, brought to nought), fail.
אָפֵס (a.phes) — to end.
(Qal) to cease, break, come to an end
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
עָרִיץ (ariyts) describes something that is awe-inspiring or terror-stricken, with connotations of being powerful, ruthless, or tyrannical. It is built from the root associated with fearfulness and strength. The range of meanings includes mighty, oppressive, and violent, reflecting a sense of great power.
עָרִיץ adj. awe-inspiring, terror-stricken
base
H6184 עָרִיץ awe-inspiring, terror-stricken
6184 `ariyts aw-reets'
from 6206; fearful, i.e. powerful or tyrannical:--mighty,
oppressor, in great power, strong, terrible, violent.
see HEBREW for 06206
עָרִיץ (a.rits) — ruthless.
awe-inspiring, terror-striking, awesome, terrifying, ruthless, mighty
Adj — AdjHAamsa
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
לִיץ (luwts) means to scorn or mock, with various forms indicating actions like deriding or acting as a scorner. It can also refer to interpreting language or serving as an ambassador. The entries highlight its use in different contexts, including boasting and showing arrogance.
[לִיץ] vb. scorn
Qal scorn
Hiph.
deride
Pt. interpreter
Po‛lel scorners
Hithp. act as a scorner, shew oneself a mocker
base
H3887 [לִיץ] scorn .scorn
. . deride
. Pt. interpreter
.scorners
. act as a scorner, shew oneself a mocker
3887 luwts loots
a primitive root; properly, to make mouths at, i.e. to scoff;
hence (from the effort to pronounce a foreign language) to
interpret, or (generally) intercede:--ambassador, have in
derision, interpreter, make a mock, mocker, scorn(-er, -ful),
teacher.
לִיץ (luts) — to mock.
1) to scorn, make mouths at, talk arrogantly
1a) (Qal)
1a1) to boast
1a2) to scorn
1b) (Hiphil)
1b1) to mock, deride
1b2) to interpret (language)
1b2a) interpreter (participle)
1b2b) ambassador (fig.)
1c) (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker
Also means: la.tsats (לָצַץ "to scorn" H3945)
Adj — AdjHAamsa
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
Conj | V-Niphal-3cp — Verb · Niphal · sequential perfect third person common pluralHc/VNq3cp
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.
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
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)
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
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)
N-ms — Noun common · masculine singular constructHNcmsc
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).
שָׁקַד (sha.qad) means to watch or be alert, often implying a state of sleeplessness or vigilance. It encompasses keeping watch over something, being wakeful, or waking as a mourner or sufferer. The entries indicate its use in various forms, including a denominative verb, but do not provide specific verse references.
שָׁקַד vb. watch, wake
Qal
keep watch of, be wakeful over
be wakeful, wake, as mourner, sufferer
Niph. watch has been kept over my transgressions
Pu. denom. v. infra.
base
H8245 שָׁקַד watch, wake .. keep watch of, be wakeful over
. be wakeful, wake, as mourner, sufferer
. watch has been kept over my transgressions
. denom. v. infra.
8245 shaqad shaw-kad'
a primitive root; to be alert, i.e. sleepless; hence to be on
the lookout (whether for good or ill):--hasten, remain, wake,
watch (for).
שָׁקַד (sha.qad) — to watch.
1) to wake, watch, awake, be alert
1a) (Qal)
1a1) to keep watch of, be wakeful over
1a2) to be wakeful, wake (as mourner or sufferer)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
wat:
1. The Substantive:
The word is used in the Old Testament both as a substantive add as a verb. In the New Testament it appears as a verb only. 'erebh, ma'arabh, mean a concealed hiding-place for purposes of sudden attack, an ambuscade.
(1) "Lie in wait": "Abimelech rose up .... from lying in wait" (Jud 9:35 the King James Version); "When they .... abide in the covert to lie in wait" (Job 38:40).
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
N-ms — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…