Psalms 10:15 — Word Study
WLCשְׁ֭בֹר זְר֣וֹעַ רָשָׁ֑ע וָ֝רָ֗ע תִּֽדְרוֹשׁ־ רִשְׁע֥וֹ בַל־ תִּמְצָֽא׃
BSABreakshâbar [shatter, destroy] the armzᵉrôwaʻ [the arm as stretched out; strength, might, power] of the wickedrâshâʻ [morally wrong, guilty of sin] and evildoerraʻ [bad, evil] call him to accountdârash▸ [seek out, pursue] for his wickednessreshaʻ [wrong, immoral actions] until none is leftbal [as long as, to the point that, nothing, no remainder] to be foundmâtsâʼ▸ [discovered, attained]
| Greek | English | Parsing |
|---|---|---|
| שְׁ֭בֹר | break | Verb, Qal, imperative second person masculine singular |
| זְר֣וֹעַ | [the] arm of | Noun common, feminine singular construct |
| רָשָׁ֑ע | [the] wicked | Noun common, masculine singular absolute |
| וָ֝רָ֗ע | and [the] evil | Conjunction |
| תִּֽדְרוֹשׁ־ | you will seek | Verb, Qal, imperfect second person masculine singular |
| רִשְׁע֥וֹ | wickedness his | Noun common masculine singular construct, suffix |
| בַל־ | not | Particle |
| תִּמְצָֽא׃ | you will find | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Break the arm of the wicked and evildoer; call him to account for his wickedness until none is left to be found. |
| KJV | Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none. |
| ASV | Break thou the arm of the wicked; And as for the evil man, seek out his wickedness till thou find none. |
| YLT | Break the arm of the wicked and the evil, Seek out his wickedness, find none; |
| WEB | Break the arm of the wicked. As for the evil man, seek out his wickedness until you find none. |
| BBE | Let the arm of the sinner and the evil-doer be broken; go on searching for his sin till there is no more. |
Where they part company is שְׁ֭בֹר — see How Translations Differ.
The main clause commands action, followed by a phrase indicating the accountability sought, culminating in a condition for complete eradication of evil.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁבַר
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 — Psalms 10:15
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 — A Plea for Justicegenerated
Psalm 10:15 expresses a deep desire for God to intervene against the wicked and evildoers. The psalmist implores God to break their strength and hold them accountable for their immoral actions. This verse is part of a larger context where the psalmist reflects on the plight of the oppressed and the seeming triumph of the wicked, seeking divine retribution and justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 3:7 | Arise, O LORD! Save me, O my God! Strike all my enemies on the jaw; break the teeth of the wicked. |
| 2 | Psalm 37:17 | For the arms of the wicked will be broken, but the LORD upholds the righteous. |
| 3 | Job 38:15 | Light is withheld from the wicked, and their upraised arm is broken. |
| 4 | Ezekiel 30:21–22 | “Son of man, I have broken the arm of Pharaoh king of Egypt. See, it has not been bound up for healing, or splinted for strength to hold the sword. |
| 5 | Zechariah 11:17 | Woe to the worthless shepherd, who deserts the flock! May a sword strike his arm and his right eye! May his arm be completely withered and his right eye utterly blinded!” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שְׁ֭בֹר, She.vorgenerated
The verb שָׁבַר (shabar) means to break or shatter, often implying a violent or forceful action. It suggests not just a physical breaking but also a metaphorical one, indicating the dismantling of power or strength. The imperative form here calls for immediate action, emphasizing the urgency of the psalmist's plea.
In this context, breaking the arm signifies the destruction of the wicked's might and ability to oppress. The lexicons highlight its usage in various forms, indicating both active and passive meanings, reinforcing the idea of a decisive intervention by God.
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 שְׁ֭בֹר governs the main clause, commanding action against the wicked. The structure includes a noun phrase that specifies what is to be broken — זְרוֹעַ — followed by a second clause that calls for accountability for their actions.
The Hebrew word order places emphasis on the action of breaking first, signaling the urgency of the psalmist's request. The subsequent clauses elaborate on the nature of the wickedness and the desired outcome, creating a layered plea for justice.
Septuagint Backgroundgenerated
The Septuagint translates שְׁ֭בֹר as σύντριψον (sýntriphon), which means to crush or shatter. This choice emphasizes the complete destruction of the wicked's power, aligning with the psalmist's intent for total eradication of evil.
The LXX captures the same urgency as the Hebrew, reinforcing the call for divine intervention against those who perpetrate injustice.
In plain words — the whole versegenerated
Psalm 10:15 asks God to break the strength of the wicked and hold them accountable for their evil actions. The psalmist desires that none of the wicked remain, emphasizing the need for justice and intervention against wrongdoing.
Frequently Asked Questionsgenerated
It symbolizes destroying their power and ability to do harm, rendering them unable to oppress others.
The psalmist seeks justice for the wrongdoings of the wicked, desiring that they be held responsible for their immoral actions.
Wickedness refers to the wrong or immoral actions committed by individuals against God and others.
This phrase emphasizes the psalmist's desire for complete eradication of evil, ensuring that no trace of wickedness remains.
Reflection Questionsgenerated
- In what ways do I see injustice in the world today, and how can I respond to it?
- How can I seek justice for those who are oppressed or wronged in my community?
- What does it mean for me to call out wickedness in my own life?
- How can I rely on God's strength to confront evil in my surroundings?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on this verse to discuss the nature of wickedness and the need for divine justice. Their insights reflect on the moral implications of the psalmist's plea.
The sinner is the one who sins out of lust and weakness; the wicked one is he who follows after evil with a deliberated plan.Early Church Fathers on Psalms 10 →
Let no one be arrogant about the pinnacle of power or be puffed up; it is a precarious and risky position and topples the careless with great ease.Early Church Fathers on Psalms 10 →
"Break the arm of the sinner and of the malicious"; of him, namely, of whom it was said above, "He shall have dominion over all his enemies." He called his power then, his arm;Early Church Fathers on Psalms 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 10:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBreak thou the arm of the wicked and the evil [man],.... His power and strength, so that he shall not be able to hold the sword, to strike a blow, or do any hurt to the people of God; see Ezekiel 30:21.
Read John Gill on Psalms 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBreak thou the arm of the wicked and the evil man: seek out his wickedness till thou find none. Break thou the arm of the wicked - the instrument wherewith he oppressed the godly.
Read Robert Jamieson on Psalms 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBreak thou; or, Thou wilt break. For it may be either a prayer or a prophecy. The arm, i.e. his strength, the instrument of violence and mischief. Seek out his wickedness; search for it so strictly, and punish these wicked atheists so severely. Till thou find none, i.e. no such wickedness, to wit, undiscovered and unpunished, or indeed left in the world, or at least in the church; which might happen, because those wicked men here spoken of should be generally either convinced or rooted out, and the rest should be warned and reformed by their example, and so this lewdness should cease out of the land, as the phrase is, . That is said to be sought for, and not found, which is utterly lost, as…
Read Matthew Poole on Psalms 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 10:15 Break thou the arm of the wicked and the evil [man]: seek out his wickedness [till] thou find none.Ver. 15. Break thou the arm of the wicked] That arm that hath been lifted up against the godly. See Psalms 3:8; Psalms 58:7. Seek out his wickedness till thou find none] Ad alios vel inficiendos, vel infestandos, Ezekiel 23:48. Or, leave no sin of his unpunished. The Franciscans, to prove that Francis, the founder of their order, was without sin, foolishly allege this text, Quaeretur peccatum illius et non invenietur; wherein (according to the sense of the psalmist) what do they else but wish that God would trace him quite through the course and trade of his iniquities, even to…
Read John Trapp on Psalms 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Seek out.—The meaning of the verse is clear, from Psalms 37:36, and Isaiah 41:12, where we see that to seek and not find was a proverb expressing “riddance of evil;” but the construction is difficult. The first clause should end at “wicked,” the words “and the evil” being absolute; and the verbs, which are in form either second or third person, should be taken in the second. Translate, and as for the evil man, thou shalt look for his wickedness, and not find it (thou=anybody, which preserves the proverbial tone. So the LXX., “his sin shall be sought, and not be found “).
Read Charles John Ellicott on Psalms 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Break thou the arm] Destroy his power, deprive him of his influence, that he may be no longer able to oppress. Seek out his wickedness till thou find none.] All his public haunts and private ways shall be investigated; thou wilt bring all his villanies to light, and continue to inflict punishment, while there is a crime to punish. Or, "Continue to judge and punish transgressors, till not one is to be found." This agrees with the following verse.
Read AdamClarke on Psalms 10 →CambridgeThe Cambridge Bible for Schools and Colleges12–18. An urgent plea that Jehovah will vindicate His own character by action, grounded upon a confident assurance of the present reality of His government. The alphabetical arrangement is here resumed.
Read Cambridge on Psalms 10 →Albert Barnes1798–1870Barnes' Notes on the BibleBreak thou the arm of the wicked - The arm is the instrument by which we effect a purpose, and especially in wielding a sword or a spear, as in battle; and if the arm is broken, we are powerless.
Read Albert Barnes on Psalms 10 →The verse in English, compared — 16 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
Break the arm of the wicked and evildoer; call him to account for his wickedness until none is left to be found.
Break the arm of the wicked. As for the evil man, seek out his wickedness until you find none.
Break the arm of the wicked and evildoer; call him to account for his wickedness until none is left to be found.
Break the arm of the wicked and evil man! Hold him accountable for his wicked deeds, which he thought you would not discover.
Tyndale line
Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none.
Break thou the arm of the wicked; And as for the evil man, seek out his wickedness till thou find none.
Break thou the arm of the wicked; and as for the evil man, seek out his wickedness till thou find none.
Break thou the arm of the wicked and the evil man : seek out his wickedness till thou shalt find none.
Breake thou the arme of the wicked and malicious: searche his wickednes, and thou shalt finde none.
Strictly literal
Break thou the arm of the wicked, and as for the evil man, seek out his wickedness [till] thou find none.
Break the arm of the wicked and the evil, Seek out his wickedness, find none;
Break the arm of the wicked and the evil, || Seek out his wickedness, find none;
Break thou the arm of the wicked; and of the bad man—thou wilt inquire for his wickedness [till] thou find none.
Break the arm of the wicked and evil man. Make him account for his evil deeds, which he thought you would not discover.
Simplified
Destroy the power of the wicked, those evil people! Call each of them to account until there are none left!
Let the arm of the sinner and the evil-doer be broken; go on searching for his sin till there is no more.
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 agree on the essential wording of this verse, with a close correspondence in meaning. Both texts convey the psalmist's plea for God to act decisively against the wicked, though the Septuagint may present a slightly different word order.
שְׁ֭בֹר זְר֣וֹעַ רָשָׁ֑ע וָ֝רָ֗ע תִּֽדְרוֹשׁ־ רִשְׁע֥וֹ בַל־ תִּמְצָֽא׃
6 of the 8 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 Psalms 10:15
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.
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
brak: shabhar = "break" (down, off, in pieces, up), "destroy," "quench" (Isa 14:25; Jer 19:10,11; Eze 4:16; Am 1:5); paraq = "to break off" or "craunch"; figuratively "to deliver" (Ge 27:40 the King James Version); `araph = "to break the neck," hence, "to destroy" (Ex 13:13); harac = "to break through" (Ex 19:21,24); parats = "to break" (forth, away), occurs in Ex 19:22,24; 1Sa 25:10; "breaking faith,"…
זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.
זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength
arm
arm, as symbol of strength
Pl. forces, political and military
Shoulder of animal sacrificed, belonging to priest
base
H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm
. arm, as symbol of strength
. Pl. forces, political and military
. Shoulder of animal sacrificed, belonging to priest
2220 zrowa` zer-o'-ah
or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah
{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as
stretched out), or (of animals) the foreleg; figuratively,
force:--arm, + help, mighty, power, shoulder, strength.
see HEBREW for 02232
זְרוֹעַ (ze.ro.a) — arm.
1) arm, forearm, shoulder, strength
1a) arm
1b) arm (as symbol of strength)
1c) forces (political and military)
1d) shoulder (of animal sacrificed)
N-cs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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 singular absoluteHNcmsa
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Conj | Adj — ConjunctionHC/Aamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
רֶ֫שַׁע (resha`) refers to wickedness or moral wrong. It encompasses various forms of wrongdoing, including violence, crime against civil law, and ethical violations. The word is derived from a root meaning 'to be wrong' and is used in contexts relating to both personal and societal morality.
רֶ֫שַׁע n.m. wickedness
base
H7562 רֶ֫שַׁע wickedness
7562 resha` reh'-shah
from 7561; a wrong (especially moral):--iniquity,
wicked(-ness).
see HEBREW for 07561
רֶ֫שַׁע (re.sah) — wickedness.
1) wrong, wickedness, guilt
1a) wickedness (as violence and crime against civil law)
1b) wickedness (of enemies)
1c) wickedness (in ethical relations)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
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-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms