Psalms 36:2 — Word Study
WLCכִּֽי־ הֶחֱלִ֣יק אֵלָ֣יו בְּעֵינָ֑יו לִמְצֹ֖א עֲוֹנ֣וֹ לִשְׂנֹֽא׃
BSAhis eyesʻayin [the windows of his soul]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הֶחֱלִ֣יק | he flatters | Verb, Hiphil, perfect third person masculine singular |
| אֵלָ֣יו | himself | Preposition, suffix |
| בְּעֵינָ֑יו | in own eyes his | Preposition, noun common feminine dual construct, suffix |
| לִמְצֹ֖א | to find | Preposition, verb qal infinitive construct common |
| עֲוֹנ֣וֹ | iniquity his | Noun common masculine singular construct, suffix |
| לִשְׂנֹֽא׃ | to hate [it] | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For his eyes are too full of conceit to detect or hate his own sin. |
| KJV | For he flattereth himself in his own eyes, until his iniquity be found to be hateful. |
| ASV | For he flattereth himself in his own eyes, That his iniquity will not be found out and be hated. |
| YLT | For he made [it] smooth to himself in his eyes, To find his iniquity to be hated. |
| WEB | For he flatters himself in his own eyes, too much to detect and hate his sin. |
| BBE | For he takes comfort in the thought that his sin will not be uncovered and hated. |
Where they part company is הֶחֱלִיק — see How Translations Differ.
The main clause leads with the subject and finite verb, followed by phrases that elaborate on the state of his eyes and his inability to confront sin.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפֶּשַׁע
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 36:2
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 — The Nature of the Wickedgenerated
Psalms 36:2 describes the wicked man whose arrogance prevents him from recognizing his own sins. This verse is part of a larger reflection on the moral state of the wicked, contrasting their deceitful nature with the righteousness of God. The surrounding verses further illustrate the consequences of living without the fear of God, as seen in Psalm 36:1 and Psalm 36:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:3 | For the wicked man boasts in the cravings of his heart; he blesses the greedy and reviles the LORD. |
| 2 | Psalm 49:18 | Though in his lifetime he blesses his soul— and men praise you when you prosper— |
| 3 | Deuteronomy 29:19 | because when such a person hears the words of this oath, he invokes a blessing on himself, saying, ‘I will have peace, even though I walk in the stubbornness of my own heart.’ This will bring disaster on the watered land as well as the dry. |
| 4 | Jeremiah 2:23–34 | “How can you say, ‘I am not defiled; I have not run after the Baals’? Look at your behavior in the valley; acknowledge what you have done. You are a swift young she-camel galloping here and there, |
| 5 | Jeremiah 17:9 | The heart is deceitful above all things and beyond cure. Who can understand it? |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — הֶחֱלִיק, he.che.Likgenerated
The verb הֶחֱלִיק (he.che.Lik) is a Hiphil form, which indicates a causative action. It conveys the idea of making something smooth or slippery, often in a figurative sense of deceit or flattery. This usage highlights the wicked man's tendency to deceive himself and others.
The construction implies that his pride leads him to a state where he cannot recognize or confront his own moral failings. The emphasis on flattery suggests a self-deceptive quality, where the wicked man is lulled into complacency by his own inflated self-image.
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 הֶחֱלִיק governs the main clause, with a prepositional phrase indicating direction and an infinitive phrase describing what he fails to do. The structure emphasizes the wicked man's self-deception and his inability to confront his sin.
The overall flow of the verse reflects a cause-and-effect relationship: his pride leads to blindness regarding his iniquity, illustrating the consequences of a heart devoid of the fear of God.
Septuagint Backgroundgenerated
The Septuagint translates הֶחֱלִיק with ἁμαρτάνειν (hamartanein), which means 'to sin' or 'to miss the mark.' This choice broadens the understanding of the wicked man's actions, suggesting that his flattery leads him into sin.
This interpretation reflects a more direct connection to the moral failing of the wicked, indicating that his self-deception results in actual wrongdoing, as opposed to merely being blind to his faults.
In plain words — the whole versegenerated
Psalms 36:2 explains that the wicked man is so filled with pride that he cannot see or hate his own sin. This verse is part of a larger reflection on the nature of the wicked, contrasting their deceitful behavior with the righteousness of God.
Frequently Asked Questionsgenerated
It means he deceives himself into thinking he is better than he is, leading to a lack of awareness of his own sin.
Pride can blind individuals to their shortcomings, making them less likely to acknowledge or address their sins.
Living without the fear of God can lead to moral decay, as individuals may become self-deceived and engage in sinful behavior without remorse.
This verse illustrates how pride can create a barrier to self-awareness, causing individuals to overlook their own moral failings.
Reflection Questionsgenerated
- In what ways might I be blind to my own faults due to pride?
- How can I cultivate a heart that is sensitive to my own sin?
- What steps can I take to avoid self-deception in my moral life?
- How does the fear of God help me recognize my own shortcomings?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on the moral implications of this verse. Their insights reflect on the nature of sin and the importance of recognizing one's faults.
If he had “the fear of God before his eyes,” he would not have employed deceit in the belief that he was escaping our notice (realizing that it was not possible to escape God, everything being known to him,Early Church Fathers on Psalms 36 →
"For he has wrought deceitfully in His sight" [Psalms 36:2]. In whose sight? In His, whose fear was not before the eyes of him that did work deceitfully.Early Church Fathers on Psalms 36 →
He so distracts himself, he is saying, and banishes the fear of God from his own sight that his lawlessness, which in fact is obvious, is seen and discovered by everyone and thus attracts loathing.Early Church Fathers on Psalms 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 36:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor he flattereth himself in his own eyes,.... There are many self-flatterers; some on account of their worldly estate, that they are out of the reach of God and men, and regard neither; and that as
Read John Gill on Psalms 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he flattereth himself in his own eyes, until his iniquity be found to be hateful.
Read Robert Jamieson on Psalms 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor; so this is the proof of that assertion, . Or, although; and so it is an anticipation of an objection against it. He flattereth himself in his own eyes; he deceiveth himself with vain and false persuasions, either, 1. Concerning God, that he doth not see or mind his sins, or that he will not punish them. Or, 2. Concerning himself and his sins; either that they are not sins, which a mind bribed by passion and interest can easily believe; or that they are but small and venial sins; or that they will be excused, if not justified by honest intentions, or by outward professions and exercises of religion, or by some good actions, wherewith he thinks to make some compensation for them, or some…
Read Matthew Poole on Psalms 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 36:2 For he flattereth himself in his own eyes, until his iniquity be found to be hateful.Ver. 2. For he flattereth himself in his own eyes] This is the first proof of the foregoing charge and the fountain of all the foregoing exorbitances. See the like 2 Timothy 3:2; there self-love brings all out of order, here self-flattery. Sibi palpum obtrudit, he stroketh himself on the head, and saith, I shall have peace, though I walk in the stubbornness of mine heart, to add drunkenness to thirst, and rebellion to sin, Deuteronomy 29:19. Thus he sootheth and smootheth up himself, neither shall any one persuade him but that his penny is as good silver as the best of them all. Thus he calleth…
Read John Trapp on Psalms 36 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) For he flattereth . . .—Literally, For he (or, it) makes smooth to him in his eyes to find out his evil to hate. (See margin.) A sentence of great difficulty. We must seek for the key to the interpretation of these words in the balance of the two phrases, “before his eyes,” “in his own eyes,” and must take the two verses together. They form, in fact, an example of introverted parallelism. (See Gen. Introduction.) Sin is the wicked man’s oracle in his heart; No fear of God is before his eyes; He makes all smooth to himself in his eyes. As to the discovery of his guilt that is his hate; Or, The discovery of his guilt is the only thing he hates. This reading takes the two infinitives as…
Read Charles John Ellicott on Psalms 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. For he flattereth himself] He is ruled by the suggestion already mentioned; endeavours to persuade himself that he may safely follow the propensities of his own heart, until his iniquity be found to be hateful. He sins so boldly, that at last he becomes detestable. Some think the words should be thus understood: "He smootheth over in his own eyes with respect to the finding out of his iniquity, to hate it. That is, he sets such a false gloss in his own eyes upon his worst actions, that he never finds out the blackness of his iniquity; which were it perceived by him, would be hateful even to himself." - Bishop Horsley.
Read AdamClarke on Psalms 36 →CambridgeThe Cambridge Bible for Schools and Colleges2. A much disputed verse. Three renderings of the first line deserve consideration. (1) Taking the wicked man as the subject, we may render as the A.V. (2) Taking Transgression as the subject, we may render, For It flattereth him in his eyes. (3) Taking God as the subject, we may render, For He flattereth him in his eyes. The third rendering, whether it is explained to mean, ‘God treats him gently, so he imagines,’ (Cheyne) or, ‘God’s threatenings seem to him mere idle words,’ can hardly be supported by the usage of the word. The first agrees best with the reading my heart in Psalms 36:1, giving the ground of the Psalmist’s conviction expressed there. But if the better reading, his heart…
Read Cambridge on Psalms 36 →Albert Barnes1798–1870Barnes' Notes on the BibleFor he flattereth himself in his own eyes - He puts such an exalted estimate on himself; he so overrates himself and his own ability in judging of what is right and proper, that he is allowed to
Read Albert Barnes on Psalms 36 →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
For his eyes are too full of conceit to detect or hate his own sin.
For he flatters himself in his own eyes, too much to detect and hate his sin.
For his eyes are too full of conceit to detect or hate his own sin.
for he is too proud to recognize and give up his sin.
Tyndale line
For he flattereth himself in his own eyes, until his iniquity be found to be hateful.
For he flattereth himself in his own eyes, That his iniquity will not be found out and be hated.
For he flattereth himself in his own eyes, that his iniquity shall not be found out and be hated.
For he flattereth himself in his own eyes, until his iniquity is found to be hateful.
For hee flattereth himselfe in his owne eyes, while his iniquitie is foud worthy to be hated.
Strictly literal
For he flattereth himself in his own eyes, [even] when his iniquity is found to be hateful.
For he made [it] smooth to himself in his eyes, To find his iniquity to be hated.
For he made [it] smooth to himself in his eyes, || To find his iniquity to be hated.
(36:3) For he flattereth himself in his own eyes [too much] to find out his iniquity to hate it.
For he comforts himself, thinking that his sin will not be discovered and be hated.
From the Latin
For they shall shortly wither away as grass, and as the green herbs shall quickly fall.
Simplified
In their own eyes they're so wonderful that they can't even see their sin and do something about it.
For he takes comfort in the thought that his sin will not be uncovered and hated.
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 presents the verse as כִּֽי־ הֶחֱלִ֣יק אֵלָ֣יו בְּעֵינָ֑יו לִמְצֹ֖א עֲוֹנ֣וֹ לִשְׂנֹֽא׃. The Septuagint matches closely with six of the seven words, though its structure differs. The Dead Sea Scrolls contain significant gaps, with many words supplied by an editor, showing a reliance on the Masoretic Text.
כִּֽי־ הֶחֱלִ֣יק אֵלָ֣יו בְּעֵינָ֑יו לִמְצֹ֖א עֲוֹנ֣וֹ לִשְׂנֹֽא׃
6 of the 7 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.
[נאם] [פשע] [לרשע] [בקרב] [לב׳י] [אין] [פחד] [אלהים] [לנגד] [עיני׳ו]
nothing on the leather here — 10 supplied entire by an editor.
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 36:2
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
HVhp3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc