Jeremiah 5:26 — Word Study
WLCכִּי־ נִמְצְא֥וּ בְעַמִּ֖י רְשָׁעִ֑ים יָשׁוּר֙ כְּשַׁ֣ךְ יְקוּשִׁ֔ים הִצִּ֥יבוּ מַשְׁחִ֖ית אֲנָשִׁ֥ים יִלְכֹּֽדוּ׃
BSAForkîy amongmâtsâʼ■ My peopleʻam [those I have chosen, My nation] are wicked menrâshâʻ [morally wrong, guilty of sin] they watchshûwr▸ [lie in wait, observe carefully] like fowlersyâqûwsh [bird catchers, trappers] lying in waitshâkak [secretly, patiently] they setnâtsab■ a trapmashchîyth [snare, net] to catchlâkad▸
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| נִמְצְא֥וּ | they are found | Verb, Niphal, perfect third person common plural |
| בְעַמִּ֖י | among people my | Preposition, noun common masculine singular construct, suffix |
| רְשָׁעִ֑ים | wicked [people] | Noun common, masculine plural absolute |
| יָשׁוּר֙ | he watches | Verb, Qal, imperfect third person masculine singular |
| כְּשַׁ֣ךְ | as bend | Preposition, verb qal infinitive construct common |
| יְקוּשִׁ֔ים | fowlers | Noun common, masculine plural absolute |
| הִצִּ֥יבוּ | they set | Verb, Hiphil, perfect third person common plural |
| מַשְׁחִ֖ית | a destroyer | Noun common, masculine singular absolute |
| אֲנָשִׁ֥ים | people | Noun common, masculine plural absolute |
| יִלְכֹּֽדוּ׃ | they catch | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For among My people are wicked men; they watch like fowlers lying in wait; they set a trap to catch men. |
| KJV | For among my people are found wicked men: they lay wait, as he that setteth snares; they set a trap, they catch men. |
| ASV | For among my people are found wicked men: they watch, as fowlers lie in wait; they set a trap, they catch men. |
| YLT | For the wicked have been found among My people. It looketh about the covering of snares, They have set up a trap — men they capture. |
| WEB | For wicked men are found among my people. They watch, as fowlers lie in wait. They set a trap. They catch men. |
| BBE | For there are sinners among my people: they keep watch, like men watching for birds; they put a net and take men in it. |
Translations agree on the identification of wicked men among God's people — see How Translations Differ.
The sentence is structured around a main clause with two participial phrases that describe the actions of the wicked men.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָשָׁע
verbמָצָא
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 — Jeremiah 5:26
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 Corruption Among God's Peoplegenerated
Jeremiah 5:26 reveals that among the people of Israel, there exist wicked individuals who are deceitful and predatory. The surrounding verses emphasize the consequences of iniquity and the moral failures of the community, illustrating a broader theme of accountability and divine judgment. This passage serves as a stark reminder of the need for integrity within the chosen nation, as it reflects on the societal conditions that lead to spiritual decline.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 4:22 | “For My people are fools; they have not known Me. They are foolish children, without understanding. They are skilled in doing evil, but they know not how to do good.” |
| 2 | Isaiah 58:1 | “Cry aloud, do not hold back! Raise your voice like a ram’s horn. Declare to My people their transgression and to the house of Jacob their sins. |
| 3 | Ezekiel 22:2–12 | “As for you, son of man, will you judge her? Will you pass judgment on the city of bloodshed? Then confront her with all her abominations |
| 4 | Jeremiah 18:22 | Let a cry be heard from their houses when You suddenly bring raiders against them, for they have dug a pit to capture me and have hidden snares for my feet. |
| 5 | 1 Samuel 19:10–11 | Saul tried to pin him to the wall with his spear. But the spear struck the wall and David eluded him, ran away, and escaped that night. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — רְשָׁעִ֑ים, re.sha.'Imgenerated
The noun רָשָׁע (rasha`) refers to those who are morally wrong or guilty of sin. It encompasses a range of meanings, including wickedness and guilt, and is often employed to describe individuals who oppose God's ways.
In this verse, it highlights the presence of such individuals among God's people, suggesting a grave moral failing within the community. The term conveys not just individual wrongdoing but also the implications of such wickedness on the collective integrity of the nation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is נִמְצְא֥וּ, they are found, governing the clause that identifies the wicked men. The structure is straightforward, with the subject רְשָׁעִ֑ים positioned before the verb, emphasizing the presence of these individuals.
The following clauses describe their actions: they watch like fowlers and set traps. This construction highlights the predatory nature of the wicked among the people, illustrating a deliberate and calculated approach to ensnaring others.
Septuagint Backgroundgenerated
The Septuagint translates רְשָׁעִ֑ים as ἀσεβεῖς, which conveys a sense of impiety or irreverence. This choice reflects a broader interpretation, emphasizing not only moral wrongdoing but also a lack of proper relationship with God.
This rendering indicates a nuanced understanding of wickedness, suggesting that these individuals are not merely guilty of actions but are fundamentally opposed to the values of the community and covenant.
In plain words — the whole versegenerated
Jeremiah 5:26 tells us that among God's chosen people, there are wicked individuals who act deceitfully, like hunters setting traps for others. This passage warns of the dangers posed by such people and highlights the need for vigilance against moral corruption.
Frequently Asked Questionsgenerated
It indicates that even within the community of believers, there can be individuals who act immorally and deceptively, posing a threat to the integrity of the group.
Wickedness can often be recognized through deceitful actions, manipulation, and a lack of concern for others, which are behaviors that go against the teachings of God.
This comparison illustrates the predatory nature of wicked individuals who lie in wait and set traps, emphasizing their deceptive tactics aimed at ensnaring others.
Communities can combat wickedness by fostering transparency, accountability, and a commitment to moral integrity, encouraging individuals to uphold the values of their faith.
Reflection Questionsgenerated
- In what ways can I be vigilant against deceitful behavior in my community?
- How can I ensure that I am not contributing to wickedness in my actions or attitudes?
- What steps can I take to promote integrity and righteousness among my peers?
- How does this passage challenge me to reflect on my own moral choices and their impact on others?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the presence of wicked individuals among God's people and their deceptive actions.
Because there were found among my people wicked ones plotting like bird catchers, setting snares and traps to capture men; like a net full of birds, so is their house full of deceit.Early Church Fathers on Jeremiah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 5:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor among my people are found wicked men,.... Not a few only, but in general they appeared to be so, upon an inquiry into their character and conduct; for otherwise it would not have been so
Read John Gill on Jeremiah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor among my people are found wicked men: they lay wait, as he that setteth snares; they set a trap, they catch men. They lay wait ... set a trap ... catch men - (Proverbs 1:11; Proverbs 1:17-18; Habakkuk 1:15).
Read Robert Jamieson on Jeremiah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAmong my people are found wicked men; I need not search for such among the heathen nations, for they are found even among them that are called by my name, whereas all my people ought to have been holy. They lay wait, or contemplate mischievous designs, under deceits, as fowlers do hide themselves, when they watch the birds coming to the snare or net, ; and therefore the next expression, he that setteth snares, is but a periphrasis for a fowler, the Hebrew word being always so taken, , and elsewhere; or they pry, i.e. they narrowly look where they may get an advantage; hence enemies are called priers, or observers, as you may frequently find in the Psalms 27:11 56:2 59:10 92:11. They set a…
Read Matthew Poole on Jeremiah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 5:26 For among my people are found wicked [men]: they lay wait, as he that setteth snares; they set a trap, they catch men.Ver. 26. For among my people are found wicked men.] This was as bad as to find a nettle in a garden, unchastity in a virgin, or the devil in paradise. All the Lord’ s people are or ought to be holy. They lie in wait.] Or, Watch; or, Prey. See on Micah 7:2. They set a trap, they catch men.] To spoil them or slay them. Such a one was Otto, the Pope’ s Muscipulator (as the story styleth him), i.e., micecatcher, sent hither by Gregory IX to rake and take away our money. Tetzelius, sent by Leo X into Germany, was another.
Read John Trapp on Jeremiah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) They lay wait.—Literally, he lieth in wait (used of the leopard in Hosea 13:7), as in the crouching down of fowlers: they have set the snare. The indefinite singular in the first clause brings before us the picture of isolated guilt, the plural that of confederate evil.
Read Charles John Ellicott on Jeremiah 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. They lay wait, as he that setteth snares] A metaphor taken from fowlers, who, having fixed their nets, lie down and keep out of sight, that when birds come, they may be ready to draw and entangle them.
Read AdamClarke on Jeremiah 5 →CambridgeThe Cambridge Bible for Schools and Colleges26. are found wicked men] men of such great wickedness as to infect all. set a trap] lit. a destroyer. For an illustration of a bird-trap see on Amos 3:5 (C.B.). These men stealthily attack the poor and honest. Cp. Isaiah 29:21; Micah 7:2. they catch men] They by their wiles do as Nimrod is supposed by ancient commentators to have done by force. The Targ. on Genesis 10:9 speaks of him as “a hunter of the sons of men.”
Read Cambridge on Jeremiah 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26-28. Wicked men — The fact of their rebellion, as well as its extent and bitter fruits, is set forth in the prevalent corruption.
Read Daniel Denison Whedon on Jeremiah 5 →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 among My people are wicked men; they watch like fowlers lying in wait; they set a trap to catch men.
For wicked men are found among my people. They watch, as fowlers lie in wait. They set a trap. They catch men.
For among My people are wicked men; they watch like fowlers lying in wait; they set a trap to catch men.
“Indeed, there are wicked scoundrels among my people. They lie in wait like bird catchers hiding in ambush. They set deadly traps to catch people.
Tyndale line
For among my people are found wicked men: they lay wait, as he that setteth snares; they set a trap, they catch men.
For among my people are found wicked men: they watch, as fowlers lie in wait; they set a trap, they catch men.
For among my people are found wicked men: they watch, as fowlers lie in wait; they set a trap, they catch men.
For among my people are found wicked men : they lay wait, as he that setteth snares; they set a trap, they catch men.
For among my people are founde wicked persons, that lay waite as hee that setteth snares: they haue made a pit, to catch men.
Strictly literal
For among my people are found wicked [men]: they lay wait, as fowlers stoop down; they set a trap, they catch men.
For the wicked have been found among My people. It looketh about the covering of snares, They have set up a trap — men they capture.
For the wicked have been found among My people. He watches like one who sets snares, || They have set up a trap—they capture men.
For there are found among my people wicked men: they lie in wait, as he that layeth snares; they set a trap, they catch men.
For wicked men are found with my people. They watch as someone crouches to capture birds; they set a trap and catch people.
From the Latin
For among my people are found wicked men, that lie in wait as fowlers, setting snares and traps to catch men.
Simplified
For there are wicked men among my people. They're like bird-trappers, secretly watching and waiting to catch people in their snare.
For there are sinners among my people: they keep watch, like men watching for birds; they put a net and take men in it.
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 agrees with the Septuagint in identifying wicked men among God's people, though the Septuagint's phrasing and structure differ. Both texts convey the same core message about the presence of moral corruption.
כִּי־ נִמְצְא֥וּ בְעַמִּ֖י רְשָׁעִ֑ים יָשׁוּר֙ כְּשַׁ֣ךְ יְקוּשִׁ֔ים הִצִּ֥יבוּ מַשְׁחִ֖ית אֲנָשִׁ֥ים יִלְכֹּֽדוּ׃
7 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.
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 Jeremiah 5:26
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…
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
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.
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
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
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
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
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
שׁוּר (shuwr) is a primitive root meaning to see or observe. It encompasses a range of actions from simply seeing and regarding to more active forms like spying or lying in wait. The entries suggest a dual focus on both positive observation and negative lurking. There is no significant disagreement among the lexicons regarding its meanings.
[שׁוּר] vb. behold, regard
behold
regard with watchful care
watch stealthily, lie in wait
ref
H7789 שׁוּר
7789 shuwr shoor
a primitive root (identical with 7788 through the idea of
going round for inspection); to spy out, i.e. (generally)
survey, (for evil) lurk for, (for good) care for:--behold,
lay wait, look, observe, perceive, regard, see.
see HEBREW for 07788
שׁוּר (shur) — to see.
1) to see, behold, observe, regard
1a) (Qal)
1a1) to behold, observe
1a2) to regard
1a3) to watch, watch (stealthily), lie in wait
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
Watches
The periods into which the time between sunset and sunrise was divided. They are so called because watchmen relieved each other at each of these periods. There are frequent references in Scripture to the duties of watchmen who were appointed to give notice of the approach of an enemy (2 Sam. 18:24-27; 2 Kings 9:17-20; Isa. 21:5-9). They were sometimes placed for this purpose on watch-towers (2 Kings 17:9; 18:8). Ministers or teachers are also spoken of under this title (Jer. 6:17; Ezek. 33:2-9; Heb. 13:17).
שָׁכַךְ (shakak) is a Hebrew verb meaning to decrease or abate. It is built from a primitive root that conveys the idea of weaving a trap, suggesting a figurative sense of allaying or pacifying emotions and physical states, such as flooding. The word appears in contexts related to subsiding waters or calming murmurs.
[שָׁכַךְ] vb. decrease, abate
Qal the waters abated
Hiph. I will allay from upon me the murmurings
base
H7918 שָׁכַךְ decrease, abate
7918 shakak shaw-kak'
a primitive root; to weave (i.e. lay) a trap; figuratively,
(through the idea of secreting) to allay (passions;
physically, abate a flood):--appease, assuage, make to cease,
pacify, set.
שָׁכַךְ (sha.khakh) — to subside.
1) to subside, abate, decrease
1a) (Qal) to abate
1b) (Hiphil) to allay
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
יָקוּשׁ (yaqush) refers to a fowler or someone who sets traps. It is derived from the passive participle of a related root, indicating the concept of being entangled or ensnared. The term appears in contexts related to trapping or snaring animals.
יָקוּשׁ n.[m.] id. [יָקוֹשׁ]
base
H3353 יָקוּשׁ id. [יָקוֹשׁ]
3353 yaquwsh yaw-koosh'
passive participle of 3369; properly, entangled, i.e. by
implication (intransitively) a snare, or (transitive) a
snarer:--fowler, snare.
see HEBREW for 03369
יָקוּשׁ (ya.qush) — fowler.
fowler, trapper, bait-layer
N-mp — Noun common · masculine plural absoluteHNcmpa
נָצַב (natsab) is a Hebrew verb meaning to stand or take one's stand, with various applications including to be stationed, appointed, or established. It can refer to standing upright, setting up a pillar, or fixing a boundary. The entries highlight its use in different forms, such as Niphal and Hiphil, indicating both active and passive meanings.
[נָצַב] vb. Niph. take one's stand, stand
Niph.
station oneself, take one's stand, for definite purpose
stand = be stationed (by appointment, or in fulfillment of duty)
take an upright position, stand
be stationed = appointed over
Pt. as subst. deputy = prefect (as appointed, deputed)
stand firm
Hiph.
station, set
set up, erect pillar
cause to stand erect, waters
fix, establish boundary
Hoph. fixed, determined
base
H5324 נָצַב Niph. take one's stand, stand . . . station oneself, take one's stand, for definite purpose
. stand = be stationed (by appointment, or in fulfillment of duty)
. take an upright position, stand
. be stationed = appointed over
. Pt. as subst. deputy = prefect (as appointed, deputed)
. stand firm
. . station, set
. set up, erect pillar
. cause to stand erect, waters
. fix, establish boundary
. fixed, determined
5324 natsab naw-tsab'
a prim root; to station, in various applications (literally
or figuratively):--appointed, deputy, erect, establish, X
Huzzah (by mistake for a proper name), lay, officer, pillar,
present, rear up, set (over, up), settle, sharpen, establish,
(make to) stand(-ing, still, up, upright), best state.
נָצַב (na.tsav) — to stand.
1) to stand, take one's stand, stand upright, be set (over), establish
1a) (Niphal)
1a1) to station oneself, take one's stand
1a2) to stand, be stationed
1a3) to stand, take an upright position
1a4) to be stationed, be appointed
1a5) deputy, prefect, appointed, deputed (subst)
1a6) to stand firm
1b) (Hiphil)
1b1) to station, set
1b2) to set up, erect
1b3) to cause to stand erect
1b4) to fix, establish
1c) (Hophal) to be fixed, be determined, be stationary
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
מַשְׁחִית (mashchiyth) refers to ruin or destruction. It is derived from the root meaning to destroy and can denote both literal destruction and figurative corruption. The entries consistently emphasize its association with destructive outcomes.
מַשְׁחִית n.[m.] ruin, destruction
base
H4889 מַשְׁחִית ruin, destruction
4889 mashchiyth mash-kheeth'
from 7843; destructive, i.e. (as noun) destruction, literally
(specifically a snare) or figuratively
(corruption):--corruption, (to) destroy(-ing), destruction,
trap, X utterly.
see HEBREW for 07843
מַשְׁחִית (mash.chit) — destruction.
ruin, destruction
N-ms — Noun common · masculine singular absoluteHNcmsa
de-stroi'-er: In several passages the word designates a supernatural agent of destruction, or destroying angel, executing Divine judgment.
(1) In Ex 12:23, of the "destroyer" who smote the first-born in Egypt, again referred to under the same title in Heb 11:28 the Revised Version (British and American) (the King James Version "he that destroyed").
(2) In Job 33:22, "the destroyers" (literally, "they that cause to die") = the angels of death that are ready to take away a man's life during severe illness. No exact parallel to this is found in the Old Testament. The nearest approach is "the angel that destroyed the people" by pestilence (2Sa 24:16,17 parallel
Destroyer
(Ex. 12:23), the agent employed in the killing of the first-born; the destroying angel or messenger of God. (Comp. 2 Kings 19:35; 2 Sam. 24:15, 16; Ps. 78:49; Acts 12:23.)
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp