Psalms 37:20 — Word Study
WLCכִּ֤י רְשָׁעִ֨ים׀ יֹאבֵ֗דוּ וְאֹיְבֵ֣י יְ֭הוָה כִּיקַ֣ר כָּרִ֑ים כָּל֖וּ בֶעָשָׁ֣ן כָּֽלוּ׃
BSAButkîy ◂the wickedrâshâʻ [morally wrong, guilty of sin] and enemiesʼôyêb [those who oppose or hate] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] will perishʼâbad▸ [be destroyed, lost] like the gloryyâqâr [beauty, preciousness] of the fieldskar [the beautiful wild flowers] They will vanishkâlâh■ [consume away, disappear] like smokeʻâshân [the fleeting nature of earthly things] they will fade awaykâlâh■ [be burned up, consumed]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| רְשָׁעִ֨ים׀ | wicked [people] | Noun common, masculine plural absolute |
| יֹאבֵ֗דוּ | they will perish | Verb, Qal, imperfect third person masculine plural |
| וְאֹיְבֵ֣י | and [the] enemies of | Conjunction, verb qal participle (active) masculine plural common |
| יְ֭הוָה | Yahweh | Noun proper |
| כִּיקַ֣ר | [will be] like a splendid [thing] of | Preposition |
| כָּרִ֑ים | pastures | Noun common, masculine plural absolute |
| כָּל֖וּ | they will come to an end | Verb, Qal, perfect third person common plural |
| בֶעָשָׁ֣ן | in smoke | Preposition, noun common masculine singular absolute |
| כָּֽלוּ׃ | they will come to an end | 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 | But the wicked and enemies of the LORD will perish like the glory of the fields. They will vanish; like smoke they will fade away. |
| KJV | But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs: they shall consume; into smoke shall they consume away. |
| ASV | But the wicked shall perish, And the enemies of Jehovah shall be as the fat of lambs: They shall consume; in smoke shall they consume away. |
| YLT | But the wicked perish, and the enemies of Jehovah, As the preciousness of lambs, Have been consumed, In smoke they have been consumed. |
| WEB | But the wicked shall perish. The enemies of Yahweh shall be like the beauty of the fields. They will vanish— vanish like smoke. |
| BBE | But the wrongdoers will come to destruction, and the haters of the Lord will be like the fat of lambs, they will be burned up; they will go up in smoke, and never again be seen. |
The translations agree on the meaning of יֹאבֵ֗דוּ as 'perish'.
The sentence has a main clause with a simile and a resulting clause, emphasizing the fate of the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָשָׁע
verbאָבַד
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 37:20
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 Fate of the Wickedgenerated
Psalm 37:20 describes the fate of the wicked, contrasting their destruction with the beauty of nature. The psalmist emphasizes that the wicked and the enemies of the LORD will perish, highlighting the temporary nature of their glory compared to the lasting presence of the righteous. This theme resonates throughout the psalm, as seen in the surrounding verses which discuss the behavior of the wicked and the blessings of the righteous.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 68:2 | As smoke is blown away, You will drive them out; as wax melts before the fire, the wicked will perish in the presence of God. |
| 2 | Psalm 92:9 | For surely Your enemies, O LORD, surely Your enemies will perish; all evildoers will be scattered. |
| 3 | Judges 5:31 | So may all your enemies perish, O LORD! But may those who love You shine like the sun at its brightest.” And the land had rest for forty years. |
| 4 | Luke 13:3–5 | No, I tell you. But unless you repent, you too will all perish. |
| 5 | 2 Peter 2:12 | These men are like irrational animals, creatures of instinct, born to be captured and destroyed. They blaspheme in matters they do not understand, and like such creatures, they too will be destroyed. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יֹאבֵ֗דוּ, yo.Ve.dugenerated
The verb אָבַד (abad) means to perish or be lost, indicating a definitive end. In this verse, it describes the fate of the wicked as they will be destroyed or lost, emphasizing the severity of their outcome.
The parsing reveals it as a third person masculine plural imperfect verb, suggesting an ongoing or future action. This indicates that their destruction is not just a one-time event but a certainty that will occur.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses perish for יֹאבֵ֗דוּ.
Sentence Structuregenerated
The verse is structured around one main verb, יֹאבֵ֗דוּ (they will perish), which governs the subject רְשָׁעִ֨ים (wicked) and is complemented by a simile that compares their fate to the fleeting beauty of fields.
The Hebrew word order places emphasis on the wicked and their fate, while the simile structure highlights the contrast between their temporary glory and the enduring nature of righteousness.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יֹאבֵ֗דוּ is rendered as ἀπολοῦνται (they will perish), which carries a similar meaning of destruction.
This translation choice emphasizes the finality of the wicked's fate, aligning closely with the original Hebrew intent.
In plain words — the whole versegenerated
Psalm 37:20 explains that the wicked and enemies of the LORD will perish like the beauty of the fields. Their existence will be fleeting, just like smoke that disappears quickly.
Frequently Asked Questionsgenerated
It indicates that those who oppose God will face destruction and their glory will not last.
The verse uses the imagery of fields and smoke to illustrate the transient nature of the wicked's existence.
They are those who oppose God and His ways, and their fate is highlighted as one of destruction.
Smoke represents something that is temporary and quickly dissipates, emphasizing the fleeting nature of the wicked's glory.
Reflection Questionsgenerated
- In what ways do I see the consequences of wickedness in the world around me?
- How can I ensure that I am living a life that aligns with God's righteousness?
- What does this verse teach me about the nature of God's justice?
- How can I find comfort in the assurance that the wicked will not prevail?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the fate of the wicked, drawing from this verse to illustrate their arguments about divine justice.
The Greek puts it more forcibly, showing that where a person appears honored and exalted, there, by his very own failure, he is brought to a halt.Early Church Fathers on Psalms 37 →
They are gone like smoke that is gone. The Greek 'ἐξέλιπον' means, they have failed. You see someone suddenly come to power and receive honors; you regard them as lofty.Early Church Fathers on Psalms 37 →
"For the wicked shall perish. But the enemies of the Lord, when they shall begin to glory, and to be lifted up, immediately shall consume away utterly,Early Church Fathers on Psalms 37 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 37:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the wicked shall perish,.... In a time of famine, in an evil day, and particularly at the day of judgment: for this is to be understood, not merely of being in bodily distress and want; nor of
Read John Gill on Psalms 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs: they shall consume; into smoke shall they consume away.
Read Robert Jamieson on Psalms 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFat of lambs, which in an instant melteth before the fire. Consume into smoke, i.e. utterly and irrecoverably,
Read Matthew Poole on Psalms 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 37:20 But the wicked shall perish, and the enemies of the LORD [shall be] as the fat of lambs: they shall consume; into smoke shall they consume away.Ver. 20. But the wicked shall perish] In tbe midst of their wealth and greatest abundance; their money shall perish with them. And the enemies of the Lord] These are worse than those wicked aforementioned, said Theodoret; they are such as go on still in their trespasses, Psalms 68:21. Shall be as the fat of lambs] Which in sacrifices was wholly to be burnt and consumed, Leviticus 3:15-17. Into smoke shall they consume away] Smoke the higher it ascendeth the sooner it vanisheth. Quanto fuerit globus ille grandior, tanto vanter, saith…
Read John Trapp on Psalms 37 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) As the fat of lambs.—It is now generally allowed that this should be rendered as the glory of the meadows, recurring to the image of Psa 37:2. The next clause may then be either, they are consumed, with smoke they are consumed; or, they pass away, like smoke they pass away.
Read Charles John Ellicott on Psalms 37 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. The enemies of the Lord shall be as the fat of lambs] This verse has given the critics some trouble. Several of the Versions read thus: "But the enemies of the Lord, as soon as they are exalted to honour, shall vanish; like smoke they vanish." If we follow the Hebrew, it intimates that they shall consume as the fat of lambs. That is, as the fat is wholly consumed in sacrifices by the fire on the altar, so shall they consume away in the fire of God's wrath.
Read AdamClarke on Psalms 37 →CambridgeThe Cambridge Bible for Schools and Colleges20. Stanza of Kaph. The end of the wicked. the enemies of the Lord] For His people’s enemies are His enemies. Cp. Psalms 92:9. as the fat of lambs] A rendering derived from the Targum. But the consumption of the fat of the sacrifice upon the altar would be a strange simile for the evanescence of the wicked: and we must render as the excellency of the pastures, or, (R.V.) as the splendour of the meadows. The gay show of flowers, so quickly vanishing, is an apt emblem for the short-lived pomp of the wicked. The force of the comparison is hardly realised in our moist northern climate, where verdure is perpetual. “But let a traveller ride over the downs of Bethlehem in February, one spangled…
Read Cambridge on Psalms 37 →Albert Barnes1798–1870Barnes' Notes on the BibleBut the wicked shall perish - The general sentiment here is the same as in Psalms 1:1-6, that the righteous shall be prospered and saved, and that the wicked shall perish. See the notes at Psalms 1:4-5.
Read Albert Barnes on Psalms 37 →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
But the wicked and enemies of the LORD will perish like the glory of the fields. They will vanish; like smoke they will fade away.
But the wicked shall perish. The enemies of Yahweh shall be like the beauty of the fields. They will vanish— vanish like smoke.
But the wicked and enemies of the LORD will perish like the glory of the fields. They will vanish; like smoke they will fade away.
But evil men will die; the Lord’s enemies will be incinerated – they will go up in smoke.
Tyndale line
But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs: they shall consume; into smoke shall they consume away.
But the wicked shall perish, And the enemies of Jehovah shall be as the fat of lambs: They shall consume; in smoke shall they consume away.
But the wicked shall perish, and the enemies of the LORD shall be as the excellency of the pastures: they shall consume; in smoke shall they consume away.
But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs: they shall consume; into smoke shall they consume away.
But the wicked shall perish, and the enemies of the Lord shall be consumed as the fatte of lambes: euen with the smoke shall they consume away.
Strictly literal
For the wicked shall perish, and the enemies of Jehovah shall be as the fat of lambs: they shall consume, like smoke shall they consume away.
But the wicked perish, and the enemies of Jehovah, As the preciousness of lambs, Have been consumed, In smoke they have been consumed.
But the wicked perish, and the enemies of YHWH, || Have been consumed as the preciousness of lambs, || They have been consumed in smoke.
But the wicked shall perish, and the enemies of the Lord shall be as the beauty of the meadow: they pass away; in smoke they pass away.
But evil men will perish. Yahweh's enemies will be like the glory of the pastures; they will be consumed and disappear in the smoke.
From the Latin
But my enemies live, and are stronger that I: and they hate me wrongfully are multiplied.
Simplified
But the wicked will die. The enemies of the Lord are like the flowers of the field—they will vanish like smoke.
But the wrongdoers will come to destruction, and the haters of the Lord will be like the fat of lambs, they will be burned up; they will go up in smoke, and never again be seen.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint share significant agreement in the wording of this verse, with seven of the ten words matching. The Septuagint, however, presents its own word order and structure.
כִּ֤י רְשָׁעִ֨ים׀ יֹאבֵ֗דוּ וְאֹיְבֵ֣י יְ֭הוָה כִּיקַ֣ר כָּרִ֑ים כָּל֖וּ בֶעָשָׁ֣ן כָּֽלוּ׃
7 of the 10 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 37:20
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.
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)
Conj — 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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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 — Conjunction · verb qal participle (active) masculine plural commonHC/Vqrmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
יָקָר (yaqar) means precious, rare, or splendid, and can refer to something valuable or weighty. It encompasses meanings like costly, excellent, and glorious, often used to describe precious stones or jewels. The word is built from a root that implies value, and it appears in contexts highlighting worth or reputation.
יָקָר adj. precious, rare, splendid, weighty
base
H3368 יָקָר precious, rare, splendid, weighty
3368 yaqar yaw-kawr'
from 3365; valuable (obj. or subj.): -brightness, clear,
costly, excellent, fat, honourable women, precious,
reputation.
see HEBREW for 03365
יָקָר (ya.qar) — precious.
1) valuable, prized, weighty, precious, rare, splendid
1a) precious
1a1) costly
1a2) precious, highly valued
1a3) precious stones or jewels
1b) rare
1c) glorious, splendid
1d) weighty, influential
Prep | Adj — PrepositionHR/Aamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כָּר (kar) has several meanings, including 'basket-saddle,' 'pasture,' and 'he-lamb' or 'battering-ram.' It is derived from a root related to plumpness, suggesting fullness in its various uses. The word appears in contexts related to livestock and tools, reflecting its diverse applications.
[כָּר] n.[m.] basket-saddle, Gn 31:34
ref
כַּר n.m. pasture
base
כַּר n.[m.] he-lamb, battering-ram
base
H3733a כָּר basket-saddle H3733b כַּר pasture H3733c כַּר he-lamb, battering-ram
3733 kar kar
from 3769 in the sense of plumpness; a ram (as full-grown and
fat), including a battering-ram (as butting); hence, a meadow
(as for sheep); also a pad or camel's saddle (as puffed
out):--captain, furniture, lamb, (large) pasture, ram. See
also 1033, 3746.
see HEBREW for 03769
see HEBREW for 01033
see HEBREW for 03746
כָּר (kar) — saddle.
1) howdah, palanquin, basket saddle
1a) an enclosed riding space erected on a camel's saddle
כַּר (kar) — pasture.
pasture, meadow
כַּר (kar) — ram.
1) ram, lamb, he-lamb
2) battering-ram
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
עָשָׁן (ashan) means smoke, and can refer to both literal smoke and metaphorical uses, such as vapor or anger. It is derived from the root word for 'to smoke' and is used in various contexts in the Old Testament.
H6227 עָשָׁן smoke
6227 `ashan aw-shawn'
from 6225; smoke, literally or figuratively (vapor, dust,
anger):--smoke(-ing).
see HEBREW for 06225
עָשָׁן (a.shan) — smoke.
1) smoke
1a) smoke
1b) in metaphor, simile
1c) smoke (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”