Psalms 141:9 — Word Study
WLCשָׁמְרֵ֗נִי מִ֣ידֵי פַ֭ח יָ֣קְשׁוּ לִ֑י וּ֝מֹקְשׁ֗וֹת פֹּ֣עֲלֵי אָֽוֶן׃
BSAKeep meshâmar [protect, guard] fromyâd the snarespach [traps, nets] they have laidyâqôsh■ [set, prepared] and from the luresmôwqêsh [gins, devices] of evildoerspâʻal [workers of iniquity, wicked people]
| Greek | English | Parsing |
|---|---|---|
| שָׁמְרֵ֗נִי | keep me | Verb qal imperative second person masculine singular, suffix |
| מִ֣ידֵי | from [the] hands of | Preposition, noun common both dual construct |
| פַ֭ח | [the] trap | Noun common, masculine singular absolute |
| יָ֣קְשׁוּ | [which] they have laid | Verb, Qal, perfect third person common plural |
| לִ֑י | for me | Preposition, suffix |
| וּ֝מֹקְשׁ֗וֹת | and [the] snares of | Conjunction, noun common feminine plural construct |
| פֹּ֣עֲלֵי | [those who] do | Verb, Qal, participle (active) masculine plural common |
| אָֽוֶן׃ | wickedness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Keep me from the snares they have laid for me, and from the lures of evildoers. |
| KJV | Keep me from the snares which they have laid for me, and the gins of the workers of iniquity. |
| ASV | Keep me from the snare which they have laid for me, And from the gins of the workers of iniquity. |
| YLT | Keep me from the gin they laid for me, Even snares of workers of iniquity. |
| WEB | Keep me from the snare which they have laid for me, from the traps of the workers of iniquity. |
| BBE | Keep me from the net which they have put down for me, and from the designs of the workers of evil. |
Where they part company is שָׁמְרֵ֗נִי — see How Translations Differ.
The main verb is supported by two prepositional phrases that clarify the specific dangers from which the psalmist seeks protection.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbיָקֹשׁ
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 141:9
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 Prayer for Deliverancegenerated
Psalms 141:9 expresses a heartfelt plea for God's protection against the snares set by the wicked. The psalmist acknowledges the dangers posed by evildoers and seeks refuge in God, emphasizing the need for divine assistance in times of trouble. This theme resonates throughout the psalm, as the speaker contrasts their reliance on God with the threats surrounding them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:110 | The wicked have set a snare for me, but I have not strayed from Your precepts. |
| 2 | Psalm 140:5 | The proud hide a snare for me; the cords of their net are spread along the path, and lures are set out for me. Selah |
| 3 | Psalm 142:3 | Although my spirit grows faint within me, You know my way. Along the path I travel they have hidden a snare for me. |
| 4 | Proverbs 13:14 | The teaching of the wise is a fountain of life, turning one from the snares of death. |
| 5 | 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. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שָׁמְרֵ֗נִי, sha.me.Re.nigenerated
The verb שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The imperative form in this verse indicates a strong request for God to actively protect the psalmist.
This word reflects a deep sense of vulnerability and dependence on God’s safeguarding presence. The psalmist is not merely asking for passive observation but for active guarding against the dangers posed by evildoers.
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 שָׁמְרֵ֗נִי, keep me, governs the entire verse, with two prepositional phrases detailing what the psalmist seeks protection from: the snares laid for him and the lures of evildoers.
The structure emphasizes the psalmist's urgent plea for divine intervention, highlighting the dangers he faces from both physical traps and moral enticements.
Septuagint Backgroundgenerated
The Septuagint translates שָׁמְרֵ֗נִי as με (me), indicating a direct appeal for personal protection. This choice underscores the psalmist's intimate relationship with God, emphasizing the personal nature of the request.
The translation of פַ֭ח as παγίδος (trap) aligns closely with the Hebrew meaning, maintaining the imagery of entrapment while reflecting the broader context of danger.
In plain words — the whole versegenerated
Psalms 141:9 is a prayer asking God to protect the speaker from traps and lures set by wicked people. The psalmist expresses a deep need for safety and divine help in the face of danger.
Frequently Asked Questionsgenerated
The 'snares' refer to traps set by evildoers, which can be both literal and figurative, symbolizing the dangers and temptations that lead one away from righteousness.
The psalmist recognizes the threats posed by wicked individuals and understands the need for divine intervention to avoid falling into their traps.
This verse encapsulates the psalmist's plea for God's guidance and protection amidst the challenges of living righteously in a world filled with evil.
The verse teaches the importance of turning to God for protection and guidance, especially when faced with moral and spiritual dangers.
Reflection Questionsgenerated
- What are some 'snares' I face in my life that require God's protection?
- How can I actively seek God's help in times of temptation or danger?
- In what ways can I be a source of support for others who are struggling against evil influences?
- How does understanding the nature of evil help me to pray more effectively for protection?
The early church on this verse — how the Fathers read it
Early Christian writers, such as Augustine of Hippo, referenced this verse to illustrate the need for divine protection against evil traps.
"Keep me from the trap which they have laid for me" [Psalms 141:9].Early Church Fathers on Psalms 141 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 141:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleKeep me from the snare [which] they have laid for me,.... Either Saul, who gave him a wife to be a snare to him, and set men to watch his house and take him; or the Ziphites, who proposed to Saul to
Read John Gill on Psalms 141 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryKeep me from the snares which they have laid for me, and the gins of the workers of iniquity. Keep me from the snares - literally, 'keep me from the hands of the snare' (i:e., the power; in Isaiah 47:14).
Read Robert Jamieson on Psalms 141 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 141:9 Keep me from the snares [which] they have laid for me, and the gins of the workers of iniquity.Ver. 9. Keep me from the snare, &c.] See Psalms 145:5.
Read John Trapp on Psalms 141 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) From the snare.—The original idiom is far more forcible: “from the hands (or, ‘clutches’) of the snare.” (See above, Psalms 141:6, “in the hands of the cliff.”)
Read Charles John Ellicott on Psalms 141 →CambridgeThe Cambridge Bible for Schools and Colleges9. Cp. Psalms 140:4-5. grins] Rather, baits or lures, the sensual temptations by which they are endeavouring to entice him (Psalms 141:4). For grins see on Psalms 140:5.
Read Cambridge on Psalms 141 →Albert Barnes1798–1870Barnes' Notes on the BibleKeep me from the snares ... - See the notes at Psalms 11:6. Compare Psalms 38:12; Psalms 69:22; Psalms 91:3. The secret plans which they have laid against me.
Read Albert Barnes on Psalms 141 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8, 9. In these verses David declares his sole trust in God. He admits that human resources had utterly failed. His prayer is plaintive. Leave not my soul destitute—Do not make my soul empty, or naked.
Read Daniel Denison Whedon on Psalms 141 →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
Keep me from the snares they have laid for me, and from the lures of evildoers.
Keep me from the snare which they have laid for me, from the traps of the workers of iniquity.
Keep me from the snares they have laid for me, and from the lures of evildoers.
Protect me from the snare they have laid for me, and the traps the evildoers have set.
Tyndale line
Keep me from the snares which they have laid for me, and the gins of the workers of iniquity.
Keep me from the snare which they have laid for me, And from the gins of the workers of iniquity.
Keep me from the snare which they have laid for me, and from the gins of the workers of iniquity.
Keep me from the snare which they have laid for me, and the gins of the workers of iniquity.
Keepe me from the snare, which they haue layde for me, and from the grennes of the workers of iniquitie.
Strictly literal
Keep me from the snare which they have laid for me, and from the traps of the workers of iniquity.
Keep me from the gin they laid for me, Even snares of workers of iniquity.
Keep me from the trap they laid for me, || Even snares of workers of iniquity.
Guard me from the power of the snare which they have laid for me, and the traps of the wrong-doers.
Protect me from the snares that they have laid for me, from the traps of evildoers.
Simplified
Keep me safe from the traps they have set to catch me, from the snares of evil people.
Keep me from the net which they have put down for me, and from the designs of the workers of evil.
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 this verse, with the Dead Sea Scrolls providing a nearly identical text, confirming the consistency of the message across these ancient witnesses.
שָׁמְרֵ֗נִי מִ֣ידֵי פַ֭ח יָ֣קְשׁוּ לִ֑י וּ֝מֹקְשׁ֗וֹת פֹּ֣עֲלֵי אָֽוֶן׃
8 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.
שמור׳ני מיד פח יקושו ל׳י ומוקשות פועלי און
8 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 141:9
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.
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cd — Preposition · noun common both dual constructHR/Ncbdc
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…
פַּח (pach) refers to both a bird trap and a metal plate. It is derived from a root meaning to spread out or pound thin, indicating its use as a snare or a thin sheet of metal. The word can also figuratively represent calamities or plots. The entries consistently highlight these two primary meanings without significant disagreement.
פַּח n.m. bird-trap
base
[פַּח] n.[m.] plate of metal
base
H6341a פַּח bird-trap H6341b פַּח plate of metal
6341 pach pakh
from 6351; a (metallic) sheet (as pounded thin); also a
spring net (as spread out like a lamina):--gin, (thin) plate,
snare.
see HEBREW for 06351
פַּח (pach) — snare.
1) bird trap, trap, snare
1a) bird trap (literal)
1b) of calamities, plots, source or agent of calamity (fig.)
פַּח (pach) — plate.
plate (of metal)
N-ms — Noun common · masculine singular absoluteHNcmsa
(moqesh; thera, literally, "hunting," used metaphorically in Psalms and Romans as "trap"): Any of the methods for taking birds; see SNARE; NET; GIN, etc. It is probable that a trap was more particularly a hole in the ground covered with twigs, concealed by leaves and baited with food. Such devices were common in taking the largest animals and may have been used with birds also. Trap is mentioned frequently in connection with snare and in such manner as to indicate that they were different devices: "Know for a certainty that Yahweh your God will no more drive these nations from out of your sight; but they shall be a snare and a trap unto you" (Jos 23:13). Another such reference will be found in Ps 69:22:
"Let their table before them become a snare;
יָקֹשׁ (yaqosh) is a Hebrew verb meaning to ensnare or lay a trap. It encompasses actions like luring, enticing, and setting snares, with various forms indicating both the act of ensnaring and being ensnared. The word appears in contexts related to trapping, often metaphorically describing wicked devices.
[יָקֹשׁ] vb. lay a bait or lure, then gen. lay snares
Qal lay snares; Pt. as subst. bait-layers, fowlers
Niph. be caught by bait, ensnared
Pu. entrapped
base
H3369 [יָקֹשׁ] lay a bait or lure, then gen. lay snares
3369 yaqosh yaw-koshe'
a primitive root; to ensnare (literally or
figuratively):--fowler (lay a) snare.
יָקֹשׁ (ya.qosh) — to snare.
1) to lure, entice, snare, lay a snare or lure, set a trap
1a) (Qal)
1a1) to lay snares (fig. of devices of wicked)
1a2) fowlers (participle)
1b) (Niphal) to be ensnared, be caught by a bait
1c) (Pual) to be entrapped
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
מוֹקֵשׁ (mowqesh) refers to a bait or lure used in trapping, particularly in a fowler's net, and can also mean a snare in a figurative sense. It is derived from a root meaning to catch, and its implications include a noose or hook for capturing animals. The entries consistently describe it as a snare or trap.
מוֹקֵשׁ n.m. prop. a bait or lure in a fowler's net; then fig. a snare
base
H4170 מוֹקֵשׁ prop. a bait or lure in a fowler's net; then fig. a snare
4170 mowqesh mo-kashe'
or moqesh {mo-kashe'}; from 3369; a noose (for catching
animals) (literally or figuratively): by implication, a hook
(for the nose):--be ensnared, gin, (is) snare(-d), trap.
see HEBREW for 03369
מוֹקֵשׁ (mo.qesh) — snare.
bait, lure, snare
Conj | N-mp — Conjunction · noun common feminine plural constructHC/Ncfpc
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…
פָּעַל (pa'al) is a Hebrew verb meaning to do or make, often used in a systematic or habitual sense. It encompasses actions like committing, ordaining, and working, with a poetic nuance compared to the more common verb for 'to do' (עָשָׂה). The entries consistently highlight its usage in the Qal stem, emphasizing its foundational role in expressing action.
פָּעַל 67 vb. do, make (poet. for עָשָׂה)
Qal
do
make
base
H6466 פָּעַל do, make (poet. for עָשָׂה)
6466 pa`al paw-al'
a primitive root; to do or make (systematically and
habitually), especially to practise:--commit, (evil-)
do(-er), make(-r), ordain, work(-er).
פָּעַל (pa.al) — to work.
1) to do, make
1a) (Qal)
1a1) to do
1a2) to make
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…