Psalms 27:2 — Word Study
WLCבִּקְרֹ֤ב עָלַ֨י׀ מְרֵעִים֮ לֶאֱכֹ֪ל אֶת־ בְּשָׂ֫רִ֥י צָרַ֣י וְאֹיְבַ֣י לִ֑י הֵ֖מָּה כָשְׁל֣וּ וְנָפָֽלוּ׃
BSAWhen the wickedrâʻaʻ [evil-doers, those who do evil] cameqârab upon meʻal [to approach, to come near] to devourʼâkal [to eat up, to consume] my fleshbâsâr [my body, my person] my enemiestsar [adversaries, those who oppose me] and foesʼôyêb [those who hate me] stumbledkâshal■ [to lose balance, to falter] and fellnâphal■ [to fall down, to be defeated]
| Greek | English | Parsing |
|---|---|---|
| בִּקְרֹ֤ב | when drew near | Preposition, verb qal infinitive construct common |
| עָלַ֨י׀ | on me | Preposition, suffix |
| מְרֵעִים֮ | evil-doers | Verb, Hiphil, participle (active) masculine plural |
| לֶאֱכֹ֪ל | to devour | Preposition, verb qal infinitive construct common |
| אֶת־ | the object marker | Particle |
| בְּשָׂ֫רִ֥י | flesh my | Noun common masculine singular construct, suffix |
| צָרַ֣י | opponents my | Noun common masculine plural construct, suffix |
| וְאֹיְבַ֣י | and enemies my | Conjunction, verb qal participle (active) masculine plural common, suffix |
| לִ֑י | to me | Preposition, suffix |
| הֵ֖מָּה | they | Pronoun |
| כָשְׁל֣וּ | they stumbled | Verb, Qal, perfect third person common plural |
| וְנָפָֽלוּ׃ | and they fell | Conjunction, verb qal perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the wicked came upon me to devour my flesh, my enemies and foes stumbled and fell. |
| KJV | When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. |
| ASV | When evil-doers came upon me to eat up my flesh, Even mine adversaries and my foes, they stumbled and fell. |
| YLT | When evil doers come near to me to eat my flesh, My adversaries and mine enemies to me, They have stumbled and fallen. |
| WEB | When evildoers came at me to eat up my flesh, even my adversaries and my foes, they stumbled and fell. |
| BBE | When evil-doers, even my haters, came on me to put an end to me, they were broken and put to shame. |
Where they part company is מְרֵעִים — see How Translations Differ.
The sentence has a main clause followed by an infinitive phrase explaining the intent of the wicked, and concludes with another main clause detailing the outcome for David's enemies.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָעַע
verbרָעַע
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 27:2
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 Psalm of Trustgenerated
Psalm 27:2 reveals David's confidence in God amidst threats from wicked adversaries. He acknowledges their intent to harm him, yet he expresses assurance that they will stumble and fall. This psalm is part of a larger declaration of faith in God's protection and deliverance, as seen throughout the chapter, particularly in verses like Psalm 27:1 where he proclaims the Lord as his light and salvation.
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 18:4 | The cords of death encompassed me; the torrents of chaos overwhelmed me. |
| 3 | Psalm 22:16 | For dogs surround me; a band of evil men encircles me; they have pierced my hands and feet. |
| 4 | Psalm 62:3–4 | How long will you threaten a man? Will all of you throw him down like a leaning wall or a tottering fence? |
| 5 | Psalm 14:4 | Will the workers of iniquity never learn? They devour my people like bread; they refuse to call upon the LORD. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — מְרֵעִים, me.re.'Imgenerated
The word מְרֵעִים (me.re.'Im) is a Hiphil participle, meaning 'evil-doers' or 'those who do evil.' It is derived from the root רָעַע (ra`a`), which conveys the idea of moral wickedness or breaking something. In this context, it refers to those who oppose and seek to harm the psalmist, highlighting their malicious intent.
This term is significant because it emphasizes the nature of David's enemies, not just as adversaries but as actively engaged in wrongdoing. The participial form indicates ongoing action, suggesting that these evil-doers are consistently present and a threat to David.
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 of the verse is בִּקְרֹ֤ב, when drew near, which governs the entire clause. The structure follows a pattern where the subject and object are clearly defined, with the enemies identified as the ones approaching to devour.
The sentence is constructed with a series of phrases that build upon the main action, illustrating the relationship between the wicked and their intent to harm the psalmist, culminating in their downfall.
Septuagint Backgroundgenerated
In the Septuagint, מְרֵעִים is rendered as κακοῦντας, which carries a similar meaning of those who do evil. This choice aligns closely with the Hebrew, maintaining the focus on the moral character of the enemies.
The use of κακοῦντας indicates a consistent interpretation of the wicked as actively engaged in wrongdoing, emphasizing their malicious intent.
In plain words — the whole versegenerated
Psalm 27:2 describes how wicked people came to attack David, intending to harm him, but instead, his enemies stumbled and fell. This shows that despite the threats, David trusts in God's protection.
Frequently Asked Questionsgenerated
It signifies a serious threat to David's life, as the wicked sought to harm him physically and spiritually.
David expresses confidence in God’s protection, believing that his enemies will ultimately fail.
David's trust teaches us to rely on God in times of danger and to have faith that He will protect us from harm.
By calling them 'evil-doers,' David highlights their moral corruption and intent to do harm, contrasting their actions with his own trust in God.
Reflection Questionsgenerated
- In what situations have I felt threatened, and how did I respond?
- How can I cultivate a deeper trust in God during difficult times?
- What does it mean for me to recognize those who oppose me as 'evil-doers'?
- How can I support others who are facing similar threats or challenges?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, often discussing themes of trust in God amidst adversity.
David says that he does not fear, because the enemy were eating up his flesh but not his soul.Early Church Fathers on Psalms 27 →
"Whilst the guilty approach unto me to eat up my flesh" [Psalms 27:2].Early Church Fathers on Psalms 27 →
Having referred to the victory in the introduction, he states these two clauses by way of narrative; lest he seem to be giving thanks needlessly,Early Church Fathers on Psalms 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 27:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen the wicked, [even] mine enemies and my foes, came upon me,.... They are wicked men, men of malignant spirits, and evildoers, who are the enemies and foes of the people of God, and who hate them
Read John Gill on Psalms 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. When ... came ... to eat up my flesh, they stumbled.
Read Robert Jamieson on Psalms 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo eat up my flesh; greedy to devour me at one morsel. Compare 31:31.
Read Matthew Poole on Psalms 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 27:2 When the wicked, [even] mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.Ver. 2. When the wicked, even mine enemies, came upon me] Made impression upon me, with utmost violence and open mouth, as if they would have devoured me, like a cannibal; or as a lion doth a sheep, inhumanissime, ferarumque more, saith Junius, barbarously and beastly. They stumbled and fell] Irritis conatibus corruerunt, they utterly lost their design, as did those Amalekites who had sacked Ziklag, 1 Samuel 30:16-19, and Saul often. If a man stumble and fall not, he gets ground; but if after much blundering he kiss the ground, he falleth with a force. David’ s enemies did…
Read John Trapp on Psalms 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) When . . .—Literally, In the coming against me (of) the wicked to devour my flesh—my enemies and my foes to me—themselves stumbled and fell. Job 19:22 would allow us to understand those who eat up flesh, as a figure for calumniators and detractors; but the context marks out the situation so clearly as that of a warrior, that we rather take it as a general metaphor for savage and violent attacks. To me, is an emphatic repetition—my enemies, mine.
Read Charles John Ellicott on Psalms 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. When the wicked - came upon me] Near as I appeared to you to be in danger of losing my life, I was safe enough in the hands of the Lord; and those who thought to have eaten me up, stumbled, failed of their purpose, and fell; the Philistine lost his own life.
Read AdamClarke on Psalms 27 →CambridgeThe Cambridge Bible for Schools and Colleges2. When evil-doers came near against me to eat my flesh, Even mine adversaries and my foes, they stumbled and fell. This may refer to past experience, or it may be a confident anticipation of the discomfiture of his foes. According to a common Hebrew idiom the perfect tense may realise their defeat as an accomplished plished fact. See Appendix, Note IV. He compares his assailants to wild beasts, eager to devour him. Cp. Psalms 3:7. stumbled and fell] Cp. Isaiah 8:15; Jeremiah 46:6.
Read Cambridge on Psalms 27 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen the wicked, even mine enemies and my foes, came upon me - This refers, doubtless, to some particular period of his past life when he was in very great danger, and when God interposed to save him.
Read Albert Barnes on Psalms 27 →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 the wicked came upon me to devour my flesh, my enemies and foes stumbled and fell.
When evildoers came at me to eat up my flesh, even my adversaries and my foes, they stumbled and fell.
When the wicked came upon me to devour my flesh, my enemies and foes stumbled and fell.
When evil men attack me to devour my flesh, when my adversaries and enemies attack me, they stumble and fall.
Tyndale line
When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.
When evil-doers came upon me to eat up my flesh, Even mine adversaries and my foes, they stumbled and fell.
When evil-doers came upon me to eat up my flesh, even mine adversaries and my foes, they stumbled and fell.
When the wicked, even my enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.
When the wicked, euen mine enemies and my foes came vpon mee to eate vp my flesh; they stumbled and fell.
Strictly literal
When evil-doers, mine adversaries and mine enemies, came upon me to eat up my flesh, they stumbled and fell.
When evil doers come near to me to eat my flesh, My adversaries and mine enemies to me, They have stumbled and fallen.
When evildoers come near to me to eat my flesh, || My adversaries and my enemies to me, || They have stumbled and fallen.
When evil-doers come near against me to eat up my flesh, my assailants and my enemies at me: then do they stumble and fall.
When evildoers approached me to devour my flesh, my adversaries and my enemies stumbled and fell.
From the Latin
Hear, O Lord, the voice of my supplication, when I pray to thee; when I lift up my hands to thy holy temple.
Simplified
When evil people come at me to tear me apart, it's my enemies, those who are against me, they're the ones who trip and fall.
When evil-doers, even my haters, came on me to put an end to me, they were broken and put to shame.
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 27:2 states, "When the wicked came upon me to devour my flesh, my enemies and foes stumbled and fell." The Septuagint, while not providing an exact translation of the Hebrew text, matches 10 of the 12 words in a word-by-word correspondence, indicating a strong agreement in the overall message. However, the specific wording and structure differ, as the Septuagint often rephrases for clarity in Greek. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide alternative readings for this verse, so we can conclude that the Masoretic Text's wording is largely preserved in these other witnesses, affirming the core sentiment of the verse across different traditions.
בִּקְרֹ֤ב עָלַ֨י׀ מְרֵעִים֮ לֶאֱכֹ֪ל אֶת־ בְּשָׂ֫רִ֥י צָרַ֣י וְאֹיְבַ֣י לִ֑י הֵ֖מָּה כָשְׁל֣וּ וְנָפָֽלוּ׃
10 of the 12 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 27:2
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.
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp1bs
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
V-Hiphil — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
e-v'-l-doo'-erz mere`im; from ra`-a`; kakopoios, always plural:
Malefactors or offenders of God's law. Used generally of the ungodly, as, "Fret not thyself because of evil-doers." (Ps 37:1). Sometimes also of personal offenders: "He hath delivered the soul of the needy from the hand of evil-doers." (Jer 20:13).
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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)
HTo — ParticleHTo
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
Conj | V-Qal | Suff — Conjunction · verb qal participle (active) masculine plural common · suffixHC/Vqrmpc/Sp1bs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp
כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to physical stumbling, as well as metaphorical weakness or failure. The verb has various forms, including causing others to stumble or making them weak. The entries suggest a range of meanings from literal stumbling to broader implications of ruin and weakness.
כָּשַׁל vb. stumble, stagger, totter
Qal
stumble at, over, something (lit. by means of)
totter
Niph.
stumble
be tottering, feeble
Pi. only apparent
Hiph.
cause to stumble
make feeble, weak
Hoph. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
base
H3782 כָּשַׁל stumble, stagger, totter .. stumble at, over, something (lit. by means of)
. totter
. . stumble
. be tottering, feeble
. only apparent
. . cause to stumble
. make feeble, weak
. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
3782 kashal kaw-shal'
a primitive root; to totter or waver (through weakness of the
legs, especially the ankle); by implication, to falter,
stumble, faint or fall:--bereave (from the margin), cast down,
be decayed, (cause to) fail, (cause, make to) fall
(down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown,
(cause to) stumble, X utterly, be weak.
כָּשַׁל (ka.shal) — to stumble.
1) to stumble, stagger, totter
1a) (Qal)
1a1) to stumble
1a2) to totter
1b) (Niphal)
1b1) to stumble
1b2) to be tottering, be feeble
1c) (Hiphil)
1c1) to cause to stumble, bring injury or ruin to, overthrow
1c2) to make feeble, make weak
1d) (Hophal) to be made to stumble
1e) (Piel) bereave
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
Conj | V-Qal-Perf-3cp — Conjunction · verb qal perfect third person common pluralHC/Vqp3cp