Job 4:20 — Word Study
WLCמִבֹּ֣קֶר לָעֶ֣רֶב יֻכַּ֑תּוּ מִבְּלִ֥י מֵ֝שִׂ֗ים לָנֶ֥צַח יֹאבֵֽדוּ׃
BSAThey are smashed to pieceskâthath▸ [destroyed, crushed] from dawnbôqer [between, morning, the break of day] to duskʻereb [evening, sunset] unnoticedbᵉlîy [without any regarding it] they perishʼâbad▸ [come to an end, are lost] forevernetsach [for perpetuity, everlasting]
| Greek | English | Parsing |
|---|---|---|
| מִבֹּ֣קֶר | from morning | Preposition, noun common masculine singular absolute |
| לָעֶ֣רֶב | to evening | Preposition, noun common masculine singular absolute |
| יֻכַּ֑תּוּ | they are crushed to pieces | Verb, Hophal, imperfect third person masculine plural |
| מִבְּלִ֥י | because not | Preposition, noun common masculine singular absolute |
| מֵ֝שִׂ֗ים | [one who] sets | Verb, Hiphil, participle (active) masculine singular |
| לָנֶ֥צַח | to perpetuity | Preposition, noun common masculine singular absolute |
| יֹאבֵֽדוּ׃ | they perish | 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 | They are smashed to pieces from dawn to dusk; unnoticed, they perish forever. |
| KJV | They are destroyed from morning to evening: they perish for ever without any regarding it. |
| ASV | Betwixt morning and evening they are destroyed: They perish for ever without any regarding it. |
| YLT | From morning to evening are beaten down, Without any regarding, for ever they perish. |
| WEB | Between morning and evening they are destroyed. They perish forever without any regarding it. |
| BBE | Between morning and evening they are completely broken; they come to an end for ever, and no one takes note. |
Translations agree on the core meaning of this verse, emphasizing the fragility of life and the unnoticed nature of death.
The main clause describes the action of being crushed, supported by phrases that indicate the time and condition of this destruction.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשׂים
verbכָּתַת
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 — Job 4:20
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 — Eliphaz's Discourse on Human Fragilitygenerated
Job 4:20 is part of Eliphaz's speech, where he discusses the fate of humans in the light of divine oversight. He argues that if God does not trust even His angels, how much less should He be expected to regard humans, who are frail and transient. This verse highlights the inevitability of destruction faced by humanity from morning to evening, illustrating the theme of mortality in the broader context of the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 15:6 | Nation was crushed by nation, and city by city, for God afflicted them with all kinds of adversity. |
| 2 | Isaiah 38:12–13 | My dwelling has been picked up and removed from me like a shepherd’s tent. I have rolled up my life like a weaver; He cuts me off from the loom; from day until night You make an end of me. |
| 3 | Job 14:14 | When a man dies, will he live again? All the days of my hard service I will wait, until my renewal comes. |
| 4 | Job 16:22 | For when only a few years are past I will go the way of no return. |
| 5 | Psalm 39:13 | Turn Your gaze away from me, that I may again be cheered before I depart and am no more.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יֻכַּ֑תּוּ, yu.Ka.tugenerated
The verb כָּתַת (kathath) means to crush or break violently, indicating a complete destruction. The form here is Hophal, which suggests a passive action, meaning they are being crushed rather than crushing themselves.
The parsing indicates that this is a third-person masculine plural verb, referring to people in general. The imagery conveys the sudden and violent end that can come to life, emphasizing the theme of human vulnerability.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יֻכַּ֑תּוּ governs the main clause, which describes the action of being crushed. The prepositional phrases detail the time frame from dawn to dusk and the condition of being unnoticed.
The structure emphasizes the continuous nature of destruction throughout the day, highlighting the transient state of human life.
Septuagint Backgroundgenerated
The Septuagint translates the phrase with ἀπὸ (apo), meaning 'from,' which retains the sense of a time frame from morning to evening. This choice reflects a direct correspondence with the Hebrew, maintaining the original meaning.
The Greek word ἑσπέρας for evening suggests a similar understanding of the day's progression, linking the Hebrew and Greek texts closely.
In plain words — the whole versegenerated
Job 4:20 describes how people are crushed from morning to evening, often without anyone noticing. This verse reflects on the fragility of human life and the inevitability of death, emphasizing that many perish without regard.
Frequently Asked Questionsgenerated
This phrase indicates that destruction can happen at any time throughout the day, highlighting the constant threat to human life.
Eliphaz emphasizes that many lives end without acknowledgment or recognition, reflecting the harsh reality of mortality.
This verse contributes to the theme of suffering and the transient nature of life, which is central to the discussions in the book of Job.
The verse teaches that life is fragile and can end suddenly, urging us to consider the value of our existence and the need for awareness of our mortality.
Reflection Questionsgenerated
- How does the idea of being unnoticed in death affect my view of life?
- In what ways can I be more aware of the fragility of life around me?
- What does this verse teach about the nature of suffering and mortality?
- How can I apply the lesson of this verse to my daily life and relationships?
The early church on this verse — how the Fathers read it
Early commentators reflect on the themes present in this verse, discussing human suffering and the consequences of sin as highlighted by Eliphaz.
Eliphaz, still clinging to the same principle … that Job’s critical circumstances were due to Job’s own sins, adds these words, “Since they could not help themselves through virtue by repenting of their evils,Early Church Fathers on Job 4 →
They shall be cut off from morning to evening. For the sinner is 'cut off from morning to evening,' in that from the beginning of his life to the end thereof he is ever getting wounded by the commission of sin.Early Church Fathers on Job 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 4:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey are destroyed from morning to evening,.... That is, those that dwell in houses of clay, before described; the meaning is, that they are always exposed to death, and liable to it every day they
Read John Gill on Job 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey are destroyed from morning to evening: they perish for ever without any regarding it. From morning to evening - unceasingly; or, better, between the morning and evening of one short day (so Exodus 18:14; Isaiah 38:12).
Read Robert Jamieson on Job 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom morning to evening; either, 1. Speedily, between morning and evening, like the grass; they flourish in the morning, and in the evening are cut off, ,6. Or rather, 2. All the day long, as the phrase is, . There is not a moment wherein man is not sinking and drawing on towards death and corruption. For ever; as to human appearance and the course of nature, as many such like passages are to be understood in this book; or in reference to this present. and worldly life, which when once lost is never recovered, . Without any regarding it, Heb. without putting the heart to it; the word heart being understood there, as also 34:23 , as may appear by comparing 57:1, where the same phrase is…
Read Matthew Poole on Job 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 4:20 They are destroyed from morning to evening: they perish for ever without any regarding [it].Ver. 20. They are destroyed from morning to evening] Heb. They are beaten to pieces, as in a mortar, with one sorrow upon another, till the very breath be beaten out of their bodies at length; and all this from morning to evening, all the day long, or all their life long, which is here set forth (for the brevity of it) by an artificial day, and such also as no man can be sure he shall have twelve hours to his day ( Per totum diem, through the entire day, Drus.), for how many are there whose sun hath set at high noon! in the prime and pride of their days have they been suddenly snatched away…
Read John Trapp on Job 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) From morning to evening.—The process is continual and unceasing, and when we consider the ravages of time on history, we may well say, as in Job 4:20, that “none regardeth it.” The next verse, however, may seem to imply that they themselves are unmindful of their decay, it is so insidious and so complete.
Read Charles John Ellicott on Job 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. They are destroyed from morning to evening] In almost every moment of time some human being comes into the world, and some one departs from it. Thus are they "destroyed from morning to evening." They perish for ever] יאבדו yobedu; peribunt, they pass by; they go out of sight; they moulder with the dust, and are soon forgotten. Who regards the past generation now among the dead? Isaiah has a similar thought, Isaiah 57:1: "The righteous perisheth, and No MAN LAYETH IT TO HEART: and merciful men are taken away, none considering that the righteous is taken away from the evil to come." Some think that Isaiah borrowed from Job; this will appear possible when it has been proved, which…
Read AdamClarke on Job 4 →
CambridgeThe Cambridge Bible for Schools and Colleges20. from morning to evening] i. e. from a morning to an evening, in the course of a single day, cf. Isaiah 38:12. They are short-lived as ephemerids. without any regarding] i. e. without any one noticing it; so insignificant and of no account are they, that they pass away unobserved, like ephemeral insects. The words might mean, without any of them laying to heart; they are thoughtless in their sinful levity, an idea parallel to “without wisdom” in the next verse. Job 4:19 described how easily men are destroyed, this verse describes how soon. All is meant to widen the chasm between men and God, and by giving Job right thoughts of God, and of himself a man, to bring back his mind to a…
Read Cambridge on Job 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleThey are destroyed from morning to evening - Margin, “beaten in pieces.” This is nearer to the Hebrew.
Read Albert Barnes on Job 4 →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
They are smashed to pieces from dawn to dusk; unnoticed, they perish forever.
Between morning and evening they are destroyed. They perish forever without any regarding it.
They are smashed to pieces from dawn to dusk; unnoticed, they perish forever.
They are destroyed between morning and evening; they perish forever without anyone regarding it.
Tyndale line
They are destroyed from morning to evening: they perish for ever without any regarding it.
Betwixt morning and evening they are destroyed: They perish for ever without any regarding it.
Betwixt morning and evening they are destroyed: they perish for ever without any regarding it.
They are destroyed from morning to evening: they perish for ever without any regarding it .
They be destroyed from the morning vnto the euening: they perish for euer, without regarde.
Strictly literal
From morning to evening are they smitten: without any heeding it, they perish for ever.
From morning to evening are beaten down, Without any regarding, for ever they perish.
From morning to evening are beaten down, || Without any regarding, they perish forever.
From morning to evening are they broken to pieces: without laying it [to heart] they perish for ever.
Between morning and evening they are destroyed; they perish forever without anyone noticing them.
From the Latin
From morning till evening they shall be cut down: and because no one understandeth, they shall perish for ever.
Simplified
Alive in the morning, they are dead by evening. They die, unnoticed.
Between morning and evening they are completely broken; they come to an end for ever, and no one takes note.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the overall message, though the Septuagint's phrasing may differ. The Hebrew text's structure and meaning are preserved in the Greek translation, indicating a consistent understanding of the verse.
מִבֹּ֣קֶר לָעֶ֣רֶב יֻכַּ֑תּוּ מִבְּלִ֥י מֵ֝שִׂ֗ים לָנֶ֥צַח יֹאבֵֽדוּ׃
4 of the 7 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 Job 4:20
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.
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
כָּתַת (kathath) is a Hebrew verb meaning to beat or crush, often with a violent connotation. It encompasses actions like crushing fine, breaking into pieces, and shattering. The entries indicate various forms of the verb, including Qal, Piel, Pual, Hiphil, and Hophal, which express different nuances of beating or being beaten.
[כָּתַת] vb. beat, crush by beating
Qal
beat or crush fine
beat, hammer (ploughshares into swords)
Pi. Pf.;—as Qal 1. beat or crush fine
Pu. and they were beaten in pieces, one nation against another.
Hiph. beat in pieces an enemy
Hoph. and to ruins is the gate crushed
base
H3807 [כָּתַת] beat, crush by beating .. beat or crush fine
. beat, hammer (ploughshares into swords)
. Pf.;—as Qal 1. beat or crush fine
. and they were beaten in pieces, one nation against another.
. beat in pieces an enemy
. and to ruins is the gate crushed
3807 kathath kaw-thath'
a primitive root; to bruise or violently strike:--beat (down,
to pieces), break in pieces, crushed, destroy, discomfit,
smite, stamp.
כָּתַת (ka.tat) — to crush.
1) to beat, crush by beating, crush to pieces, crush fine
1a) (Qal)
1a1) to beat or crush fine
1a2) to beat, hammer
1b) (Piel)
1b1) to beat or crush fine
1b2) to beat, hammer
1c) (Pual) to be beaten
1d) (Hiphil) to beat in pieces, shatter
1e) (Hophal) to be beaten, be crushed
V-Hophal-Imperf-3mp — Verb · Hophal · imperfect third person masculine pluralHVHi3mp
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
בְּלִי (bli) refers to a state of wearing out or destruction, and serves as an adverb of negation meaning 'without' or 'not.' It is derived from the root meaning failure and can indicate absence or lack in various contexts.
בְּלִי subst. wearing out, hence
fig. destruction
defect, failure, hence adv. of negation
base
H1097 בְּלִי subst. wearing out, hence . fig. destruction
. defect, failure, hence adv. of negation
1097 bliy bel-ee'
from 1086; properly, failure, i.e. nothing or destruction;
usually (with preposition) without, not yet, because not, as
long as, etc.:--corruption, ig(norantly), for lack of, where
no...is, so that no, none, not, un(awares), without.
see HEBREW for 01086
בְּלִי (be.li) — without.
subst
1) wearing out
adv of negation
2) without, no, not
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
HVhrmsa — Verb · Hiphil · participle (active) masculine singularHVhrmsa
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
