Psalms 109:7 — Word Study
WLCבְּ֭הִשָּׁ֣פְטוֹ יֵצֵ֣א רָשָׁ֑ע וּ֝תְפִלָּת֗וֹ תִּהְיֶ֥ה לַֽחֲטָאָֽה׃
BSAWhen he is triedshâphaṭ [judged, sentenced] let him be found guiltyrâshâʻ [come forth wicked, condemned] and may his prayertᵉphillâh [supplication, request to God] be regardedhâyâh▸ as sinchăṭâʼâh [an offense, a moral wrong, a transgression against God or others]
| Greek | English | Parsing |
|---|---|---|
| בְּ֭הִשָּׁ֣פְטוֹ | when is judged he | Preposition, verb niphal infinitive construct common, suffix |
| יֵצֵ֣א | let him come forth | Verb, Qal, imperfect third person masculine singular |
| רָשָׁ֑ע | guilty | Noun common, masculine singular absolute |
| וּ֝תְפִלָּת֗וֹ | and prayer his | Conjunction, noun common feminine singular construct, suffix |
| תִּהְיֶ֥ה | let it become | Verb, Qal, imperfect third person feminine singular |
| לַֽחֲטָאָֽה׃ | sin | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When he is tried, let him be found guilty, and may his prayer be regarded as sin. |
| KJV | When he shall be judged, let him be condemned: and let his prayer become sin. |
| ASV | When he is judged, let him come forth guilty; And let his prayer be turned into sin. |
| YLT | In his being judged, he goeth forth wicked, And his prayer is for sin. |
| WEB | When he is judged, let him come out guilty. Let his prayer be turned into sin. |
| BBE | When he is judged, let the decision go against him; and may his prayer become sin. |
Where they part company is רָשָׁע — see How Translations Differ.
The verse consists of a main clause and two subordinate phrases, emphasizing the conditions and outcomes desired by the psalmist.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָצָא
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 109:7
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
Psalms 109:7 is part of a larger context where the psalmist expresses a desire for justice against an enemy. The preceding verses set the stage for a request for judgment, highlighting the psalmist's feelings of betrayal and injustice. This plea for divine intervention resonates with themes found throughout the Psalms, where individuals seek God's justice in the face of wrongdoing.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 3:19 | Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. |
| 2 | Galatians 3:10 | All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.” |
| 3 | 2 Samuel 15:7–8 | After four years had passed, Absalom said to the king, “Please let me go to Hebron to fulfill a vow I have made to the LORD. |
| 4 | Proverbs 15:8 | The sacrifice of the wicked is detestable to the LORD, but the prayer of the upright is His delight. |
| 5 | Proverbs 21:27 | The sacrifice of the wicked is detestable— how much more so when brought with ill intent! |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — רָשָׁ֑ע, ra.Sha'generated
The word רָשָׁע (rasha') is a noun that refers to someone who is morally wrong or guilty. It encompasses a range of meanings, including wickedness and criminality, and is often used in the biblical context to describe those who oppose God or act unjustly towards others.
In this verse, the psalmist desires that the accused be found guilty, which emphasizes the moral weight of their actions. The use of this term underscores the gravity of the situation, as the psalmist calls for their prayers to be considered sinful, reflecting a deep sense of injustice.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses guilty for רָשָׁע. The KJV also uses guilty, while the GNV and KJV opt for condemned.
Sentence Structuregenerated
The finite verb הִשָּׁ֣פְט governs the main clause, with additional phrases providing context: a prepositional phrase indicating the subject's state and a noun phrase describing the prayer's fate. The structure emphasizes the psalmist's plea for judgment and highlights the relationship between the accused's guilt and their prayer.
The Hebrew word order places emphasis on the judgment being called for first, followed by the desired outcome of the accused being found guilty and their prayer being deemed sinful.
Septuagint Backgroundgenerated
The Septuagint translates הִשָּׁ֣פְט as κρίνεσθαι, meaning 'to be judged'. This choice aligns closely with the original Hebrew meaning, maintaining the focus on judgment.
The translation of רָשָׁע as καταδεδικασμένος reflects a similar emphasis on guilt, indicating a clear understanding of the moral implications of the psalmist's plea.
In plain words — the whole versegenerated
Psalms 109:7 expresses a desire for judgment against an adversary, wishing for them to be found guilty and for their prayers to be seen as sinful. This reflects the psalmist's feelings of injustice and the need for divine retribution.
Frequently Asked Questionsgenerated
This phrase suggests that the psalmist believes the prayers of the accused are insincere or morally wrong, reflecting their wickedness.
The psalmist feels wronged and seeks divine justice against an enemy who has acted unjustly.
This verse exemplifies the recurring theme in the Psalms where individuals appeal to God for justice and vindication against their adversaries.
The psalmist's plea highlights the importance of seeking justice and the moral implications of one's actions, encouraging readers to reflect on their own behavior.
Reflection Questionsgenerated
- How do I respond when I feel wronged by others, as the psalmist does?
- What does it mean for me to seek justice in my own life?
- In what ways can I ensure my prayers are sincere and aligned with my actions?
- How can I support those who are facing injustice in their lives?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss themes of justice and prayer. Their comments provide insight into the understanding of the psalmist's plea for divine intervention.
This is certainly what David also says in the Psalms. "Let his prayer become sin," when not only is there nothing of worth sought in his sacrifices but even much of blame.Early Church Fathers on Psalms 109 →
"Let his days be few" [Psalms 109:7]. By "his days," he meant the days of his apostleship, which were few;Early Church Fathers on Psalms 109 →
But still, what is more serious, another asks for the death of an enemy, and the one whom he cannot pursue with a sword, he pursues with prayer.Early Church Fathers on Psalms 109 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 109:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen he shall be judged, let him be condemned,.... When he shall be arraigned at the bar of his own conscience, and be charged with the sin of which he is guilty, let conscience, which is as a
Read John Gill on Psalms 109 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen he shall be judged, let him be condemned: and let his prayer become sin.
Read Robert Jamieson on Psalms 109 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen he shall be judged; when he shall be called to an account, and his cause examined before thy tribunal. Let his prayer become sin, i.e. be turned into sin, or be imputed to him as his sin, or be as unavailable with God for his relief as his sins. When he makes supplication to his Judge, as Job speaks, , for pity and pardon, let him be the more provoked and enraged by it.
Read Matthew Poole on Psalms 109 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 109:7 When he shall be judged, let him be condemned: and let his prayer become sin.Ver. 7. When he shall be judged] Let him be cast in all his suits, causa excidat. And let his prayer become sin] Quot apud iudicem preces adhibebit tot sibi mulctas aecersat, If he beg favour of the judge, let it be the worse for him, as it befell Haman, Esther 7:7-8.
Read John Trapp on Psalms 109 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) When he shall be judged.—Literally, in his being judged. (See margin.) The meaning is, “may he go out of court a condemned man.” Let his prayer become sin.—If this clause stood by itself, the most natural way would be to give “prayer” and “sin” their usual sense, and see in it the horrible hope that the man’s prayer to God for mercy would be reckoned as “sin.” That such was the result of the performance of religious rites by a wicked man was, it is true, a thought familiar to the Hebrew. (See, in addition to the marginal reference, Proverbs 15:8; Proverbs 21:27.) But the judgment just spoken of is that of an earthly tribunal. Hence we must render here, let his prayer be an offence, that…
Read Charles John Ellicott on Psalms 109 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Let him be condemned] יצא רשע yetse rasha. "Let him come out a wicked man;" that is let his wickedness be made manifest. Let his prayer become sin.] Thus paraphrased by Calmet: "Let him be accused, convicted, and condemned, and let the defence which he brings for his justification only serve to deepen his guilt, and hasten his condemnation." I once more apprise the reader, that if these are not the words of David's enemies against himself, (see on Psalms 109:20,) they are prophetic denunciations against a rebellious and apostate person or people, hardened in crime, and refusing to return to God.
Read AdamClarke on Psalms 109 →CambridgeThe Cambridge Bible for Schools and Colleges7. When he is Judged, he shall come out guilty] Lit. wicked: he will be shewn to be what he is and condemned accordingly. Cp. Psalms 37:33. and his prayer shall be held as a sin] This cannot mean that his plea to the judge or to his accuser (Matthew 18:26) will be regarded as an aggravation of his offence, for the word for prayer is never used of requests made to men; but that when he cries to God for help, his prayer will only be regarded as a sin and find no hearing. Terrible as this statement is, it is only in accord with the teaching of many other passages. See Psalms 66:18 ff.; Proverbs 1:28 ff; Proverbs 15:8; Proverbs 21:27; Proverbs 28:9; Isaiah 1:15. A prayer, wrung from the wicked…
Read Cambridge on Psalms 109 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen he shall be judged ... - When for his offences he shall be arraigned.
Read Albert Barnes on Psalms 109 →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
When he is tried, let him be found guilty, and may his prayer be regarded as sin.
When he is judged, let him come out guilty. Let his prayer be turned into sin.
When he is tried, let him be found guilty, and may his prayer be regarded as sin.
When he is judged, he will be found guilty! Then his prayer will be regarded as sinful.
Tyndale line
When he shall be judged, let him be condemned: and let his prayer become sin.
When he is judged, let him come forth guilty; And let his prayer be turned into sin.
When he is judged, let him come forth guilty; and let his prayer be turned into sin.
When he shall be judged, let him be condemned: and let his prayer become sin.
Whe he shalbe iudged, let him be condemned, and let his praier be turned into sinne.
Strictly literal
When he shall be judged, let him go out guilty, and let his prayer become sin;
In his being judged, he goeth forth wicked, And his prayer is for sin.
In his being judged, he goes forth wicked, || And his prayer is for sin.
When he is to be judged, let him go forth guilty, and let his prayer become sin.
When he is judged, may he be found guilty; may his prayer be considered sinful.
From the Latin
He shall drink of the torrent in the way: therefore shall he lift up the head.
Simplified
When he is judged and sentenced, may he be found guilty. Let his prayers be counted as sins.
When he is judged, let the decision go against him; and may his prayer become sin.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of Psalms 109:7, with all six words matched. This indicates a strong consistency between the two texts regarding the psalmist's call for justice.
בְּ֭הִשָּׁ֣פְטוֹ יֵצֵ֣א רָשָׁ֑ע וּ֝תְפִלָּת֗וֹ תִּהְיֶ֥ה לַֽחֲטָאָֽה׃
6 of the 6 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 109:7
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.
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
Prep | V-Niphal-Inf-a | Suff — Preposition · verb niphal infinitive construct common · suffixHR/VNcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
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
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
חֲטָאָה (chata'ah) refers to sin or a sin-offering, indicating both the act of wrongdoing and the sacrificial response to it. The word is feminine and derives from חָטָא (chata), which relates to offenses. It is noted in various contexts, including its Aramaic equivalent, but the entries do not provide specific verse references.
חַטָאָה n.f. sin, sin-offering(?)
sin
sin-offering
base
H2401 חֲטָאָה sin, sin-offering (?)
2401 chata'ah khat-aw-aw'
feminine of 2399; an offence, or a sacrifice for it:--sin
(offering).
see HEBREW for 02399
חֲטָאָה (cha.ta.ah) — sin.
1) sin, sin offering
1a) sin
1b) sin offering
Aramaic equivalent: chat.ta.ah (חַטָּאָה "sin offering" H2402)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush