Psalms 145:20 — Word Study
WLCשׁוֹמֵ֣ר יְ֭הוָה אֶת־ כָּל־ אֹהֲבָ֑יו וְאֵ֖ת כָּל־ הָרְשָׁעִ֣ים יַשְׁמִֽיד׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] preservesshâmar [keeps, watches over, protects] allkôl [everything, every person] who love Himʼâhab [have affection for, are devoted to] butʼêth allkôl [every one, everything] the wickedrâshâʻ [morally wrong, sinful, guilty] He will destroyshâmad▸ [annihilate, desolate, bring to an end]
| Greek | English | Parsing |
|---|---|---|
| שׁוֹמֵ֣ר | [is] protecting | Verb, Qal, participle (active) masculine singular |
| יְ֭הוָה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| אֹהֲבָ֑יו | [those who] love him | Verb qal participle (active) masculine plural common, suffix |
| וְאֵ֖ת | and the object marker | Conjunction, particle |
| כָּל־ | all | Noun common, masculine singular absolute |
| הָרְשָׁעִ֣ים | the wicked [people] | Particle, noun common masculine plural absolute |
| יַשְׁמִֽיד׃ | he will destroy | Verb, Hiphil, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD preserves all who love Him, but all the wicked He will destroy. |
| KJV | The LORD preserveth all them that love him: but all the wicked will he destroy. |
| ASV | Jehovah preserveth all them that love him; But all the wicked will he destroy. |
| YLT | Jehovah preserveth all those loving Him, And all the wicked He destroyeth. |
| WEB | Yahweh preserves all those who love him, but he will destroy all the wicked. |
| BBE | The Lord will keep all his worshippers from danger; but he will send destruction on all sinners. |
The translations agree on the meaning of God's protective nature for those who love Him.
The sentence has a main clause followed by a contrast introduced by 'but', showing the two sides of God's action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁמַר
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 145:20
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 — The Nature of God's Protection and Judgmentgenerated
Psalm 145:20 emphasizes the contrast between God's care for those who love Him and His judgment on the wicked. This psalm is a celebration of God's greatness and His attentive nature towards His people, assuring them of His protection and justice. The verses surrounding this one highlight God's nearness to those who call upon Him and His responsiveness to their needs, reinforcing the theme of divine care throughout the chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:23 | Love the LORD, all His saints. The LORD preserves the faithful, but fully repays the arrogant. |
| 2 | Psalm 37:28 | For the LORD loves justice and will not forsake His saints. They are preserved forever, but the offspring of the wicked will be cut off. |
| 3 | Psalm 97:10 | Hate evil, O you who love the LORD! He preserves the souls of His saints; He delivers them from the hand of the wicked. |
| 4 | Exodus 20:6 | but showing loving devotion to a thousand generations of those who love Me and keep My commandments. |
| 5 | John 10:27–29 | My sheep listen to My voice; I know them, and they follow Me. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שׁוֹמֵ֣ר, sho.Mergenerated
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.
In this verse, it is used as a participle, indicating an ongoing action: protecting. This suggests that God is actively engaged in safeguarding those who love Him, highlighting His role as a protector and caretaker.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is שׁוֹמֵ֣ר, protecting, with two noun phrases as the objects: all who love Him and the wicked. The structure emphasizes God's active role in safeguarding His faithful while also indicating His judgment on the wicked.
The sentence is built around the contrast between these two groups, highlighting the dual aspects of God's character: His protective nature and His justice.
Septuagint Backgroundgenerated
The Septuagint translates שׁוֹמֵ֣ר as φυλάσσει, which means to guard. This choice conveys a sense of vigilance and care, aligning with the protective nature of God as expressed in the Hebrew.
The translation of הָרְשָׁעִ֣ים as ἁμαρτωλοὺς indicates a focus on moral failure, reinforcing the idea that those who are wicked are in opposition to God's ways.
In plain words — the whole versegenerated
Psalm 145:20 tells us that the LORD protects everyone who loves Him, but He will destroy all the wicked. This verse shows the difference between God's care for His faithful people and His judgment on those who do wrong.
Frequently Asked Questionsgenerated
It means that God actively protects and cares for those who are devoted to Him, ensuring their well-being.
The wicked will face destruction, indicating God's judgment against those who do wrong.
It shows that God is both a protector of the faithful and a judge of the wicked, demonstrating His justice and mercy.
We learn that loving God brings His protection and care, while turning away from Him leads to judgment.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my life?
- How can I show my love for God in practical terms?
- What does this verse teach me about the consequences of wickedness?
- How can I encourage others to seek God's love and protection?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to highlight God's preservation of the faithful and judgment of the wicked.
The LORD preserveth all them that love him: but all the wicked will he destroy.Early Church Fathers on Psalms 145 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 145:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord preserveth all them that love him,.... All do not love Christ, none but those that are born again, and believe in him: love to Christ is a fruit of the Spirit, and accompanies faith in him;
Read John Gill on Psalms 145 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD preserveth all them that love him: but all the wicked will he destroy. The Lord preserveth all them that love him.
Read Robert Jamieson on Psalms 145 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrequently in this world, but infallibly in the next.
Read Matthew Poole on Psalms 145 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 145:20 The LORD preserveth all them that love him: but all the wicked will he destroy.Ver. 20. The Lord preserveth all them that love him] See Psalms 91:14-16. But all the wicked] That love not God, but their base lusts.
Read John Trapp on Psalms 145 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Preserveth . . . destroy.—Notice this recurrent thought, that the guardianship of the good implies the destruction of the wicked.
Read Charles John Ellicott on Psalms 145 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. The Lord preserveth] He is the keeper of all them that love him. But all the wicked will he destroy.] They call not upon him; they fight against him, and he will confound and destroy them. There is something curious in the שומר shomer, the keeper or guardian of the pious; he is שמיד shamid, the destroyer of the wicked. The first word implies he is continually keeping them; the second, that he causes the others to be destroyed.
Read AdamClarke on Psalms 145 →CambridgeThe Cambridge Bible for Schools and Colleges20. all the wicked will he destroy] See note on Psalms 143:12. The victory of good must ultimately involve the defeat and destruction of evil.
Read Cambridge on Psalms 145 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord preserveth all them that love him - He keeps them; watches over them; defends them; makes them the object of his care. See Psalms 31:20, note, Psalms 31:23, note; Psalms 97:10, note.
Read Albert Barnes on Psalms 145 →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
The LORD preserves all who love Him, but all the wicked He will destroy.
Yahweh preserves all those who love him, but he will destroy all the wicked.
The LORD preserves all who love Him, but all the wicked He will destroy.
The Lord protects those who love him, but he destroys all the wicked.
Tyndale line
The LORD preserveth all them that love him: but all the wicked will he destroy.
Jehovah preserveth all them that love him; But all the wicked will he destroy.
The LORD preserveth all them that love him; but all the wicked will he destroy.
The LORD preserveth all them that love him: but all the wicked will he destroy.
The Lord preserueth all them that loue him: but he will destroy all the wicked.
Strictly literal
Jehovah keepeth all that love him, and all the wicked will he destroy.
Jehovah preserveth all those loving Him, And all the wicked He destroyeth.
YHWH preserves all those loving Him, || And He destroys all the wicked.
The Lord preserveth all those who love him; but all the wicked will he destroy.
Yahweh watches over all those who love him, but he will destroy all the wicked.
Simplified
The Lord takes care of all those who love him, but he will destroy all those who are wicked.
The Lord will keep all his worshippers from danger; but he will send destruction on all sinners.
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 of Psalms 145:20 states, "The LORD preserves all who love Him, but all the wicked He will destroy." The Septuagint matches 8 of the 9 words from the Masoretic Text, indicating a general agreement, although its word order and articles differ. The Dead Sea Scrolls (11Q5) also align closely with the Masoretic Text, using similar wording but slightly varying the phrasing to say, "The LORD preserves all who fear Him, but all the wicked He will destroy." This shows a difference in the term for 'love' used in the Masoretic Text compared to 'fear' in the Dead Sea Scrolls, suggesting a possible interpretive nuance in understanding the relationship between God and His followers.
שׁוֹמֵ֣ר יְ֭הוָה אֶת־ כָּל־ אֹהֲבָ֑יו וְאֵ֖ת כָּל־ הָרְשָׁעִ֣ים יַשְׁמִֽיד׃
8 of the 9 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.
שומר יהוה את כול יראי׳ו ואת כול הרשעים ישמיד ברוך יהוה וברוך שמ׳ו לעולם ועד
15 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 145:20
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.
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 — Verb · Qal · participle (active) masculine singularHVqrmsa
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — ParticleHTo
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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)
Art | Adj — Particle · noun common masculine plural absoluteHTd/Ncmpa
שָׁמַד (shamad) is a Hebrew verb meaning to destroy or exterminate. It has forms in both the Niph'al, indicating being destroyed, and the Hiph'il, indicating the act of destroying. The entries emphasize its use in contexts of annihilation and devastation, with a focus on complete destruction.
[שָׁמַד] 90 vb. Niph. be exterminated, destroyed
Hiph. 69
annihilate, exterminate
destroy
base
H8045 [שָׁמַד] Niph. be exterminated, destroyed
8045 shamad shaw-mad'
a primitive root; to desolate:--destory(- uction), bring to
nought, overthrow, perish, pluck down, X utterly.
שָׁמַד (sha.mad) — to destroy.
1) to destroy, exterminate, be destroyed, be exterminated
1a) (Niphal)
1a1) to be annihilated, be exterminated
1a2) to be destroyed, be devastated
1b) (Hiphil)
1b1) to annihilate, exterminate
1b2) to destroy
Aramaic equivalent: she.mad (שְׁמַד "to destroy" H8046)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms