Psalms 39:11 — Word Study
WLCבְּֽתוֹכָ֘ח֤וֹת עַל־ עָוֹ֨ן׀ יִסַּ֬רְתָּ אִ֗ישׁ וַתֶּ֣מֶס כָּעָ֣שׁ חֲמוּד֑וֹ אַ֤ךְ הֶ֖בֶל כָּל־ אָדָ֣ם סֶֽלָה׃
BSAforʻal
| Greek | English | Parsing |
|---|---|---|
| בְּֽתוֹכָ֘ח֤וֹת | with rebukes | Preposition, noun common feminine plural absolute |
| עַל־ | on | Preposition |
| עָוֹ֨ן׀ | iniquity | Noun common, masculine singular absolute |
| יִסַּ֬רְתָּ | you have disciplined | Verb, Piel, perfect second person masculine singular |
| אִ֗ישׁ | a person | Noun common, masculine singular absolute |
| וַתֶּ֣מֶס | and you have melted | Verb, Hiphil, sequential imperfect second person masculine singular |
| כָּעָ֣שׁ | like moth | Preposition, noun common masculine singular absolute |
| חֲמוּד֑וֹ | desired [thing] his | Verb qal participle (passive) masculine singular common, suffix |
| אַ֤ךְ | [is] only | Adverb |
| הֶ֖בֶל | vanity | Noun common, masculine singular absolute |
| כָּל־ | all | Noun common, masculine singular construct |
| אָדָ֣ם | humankind | Noun common, masculine singular absolute |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You discipline and correct a man for his iniquity, consuming like a moth what he holds dear; surely each man is but a vapor. Selah |
| KJV | When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah. |
| ASV | When thou with rebukes dost correct man for iniquity, Thou makest his beauty to consume away like a moth: Surely every man is vanity. [Selah |
| YLT | With reproofs against iniquity, Thou hast corrected man, And dost waste as a moth his desirableness, Only, vanity [is] every man. Selah. |
| WEB | When you rebuke and correct man for iniquity, you consume his wealth like a moth. Surely every man is but a breath.” Selah. |
| BBE | By the weight of your wrath against man's sin, the glory of his form is wasted away; truly every man is but a breath. (Selah.) |
Where they part company is in the rendering of חֲמוּד֑וֹ — see How Translations Differ.
The main clause is supported by a reason and a simile, culminating in a significant assertion about human existence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנֶגַע
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 39:11
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 — Reflections on Human Frailtygenerated
Psalm 39:11 expresses the psalmist's understanding of God's discipline as a response to human sin. The imagery of a moth consuming precious things highlights the fragility of life and the inevitability of mortality. This verse serves as a reminder of the transitory nature of human existence, echoing themes found throughout the Psalms and wisdom literature, such as in Ecclesiastes 1:2.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 38:1–8 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| 2 | Psalm 90:7–10 | For we are consumed by Your anger and terrified by Your wrath. |
| 3 | 1 Corinthians 5:5 | hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the Day of the Lord. |
| 4 | 1 Corinthians 11:30–32 | That is why many among you are weak and sick, and a number of you have fallen asleep. |
| 5 | Hebrews 12:6 | For the Lord disciplines the one He loves, and He chastises every son He receives.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — בְּֽתוֹכָ֘ח֤וֹת, be.to.Kha.chotgenerated
The term בְּתוֹכָח֤וֹת (be.to.Kha.chot) is a noun meaning 'rebukes' or 'corrections', derived from the root תּוֹכֵחָה (towkechah), which emphasizes verbal correction or reproof. This word often appears in contexts where reasoning or proof is employed to correct behavior.
In this verse, it indicates that God's discipline is not arbitrary but serves a purpose: to correct and guide individuals away from their iniquities. The plural form suggests a comprehensive approach to correction, encompassing various forms of admonishment.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with terms like discipline and iniquity consistently used across versions such as the BSB, KJV, and ASV.
Sentence Structuregenerated
The finite verb יִסַּ֬רְתָּ (you have disciplined) governs the main clause, with several phrases expanding on the action: a prepositional phrase indicating the reason for discipline, an object identifying the person being corrected, and a simile illustrating the nature of life's fragility.
The structure emphasizes the relationship between God's discipline and human existence, culminating in the assertion that all humanity is transient, likened to a vapor.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew term בְּֽתוֹכָח֤וֹת is rendered as ἀπόστησον, which translates to 'remove' or 'take away.' This choice suggests a more immediate action than the Hebrew, focusing on the removal of suffering rather than the process of correction.
This divergence highlights a different interpretive approach to the nature of God's interaction with humanity, emphasizing relief from discipline rather than the discipline itself.
In plain words — the whole versegenerated
Psalm 39:11 speaks about how God disciplines people for their sins, comparing this to a moth consuming precious things. It emphasizes that every person is temporary, like a breath. This verse reminds us of the fleeting nature of life and the importance of recognizing our shortcomings.
Frequently Asked Questionsgenerated
It means that God's correction serves to guide individuals away from wrongdoing, emphasizing the importance of moral integrity.
Life is compared to a vapor to illustrate its fleeting and insubstantial nature, reminding us of our mortality.
This imagery signifies the fragility of what we value in life, suggesting that material possessions are temporary and can be easily lost.
The term 'Selah' indicates a pause for reflection, inviting the reader to contemplate the profound truths expressed in the verse.
Reflection Questionsgenerated
- How can I recognize and respond to God's discipline in my life?
- What are some things I hold dear that may be temporary or fleeting?
- In what ways can I reflect on the transitory nature of life and its implications for my priorities?
- How does understanding my mortality influence the way I live each day?
The early church on this verse — how the Fathers read it
Early commentators reflect on this verse, discussing themes of divine correction and human frailty, as seen in quotes from Theodore of Mopsuestia, Augustine of Hippo, and Diodorus of Tarsus.
So this is what should concern us, being rescued from sins and attaining reconciliation with you, which results in complete resolution of problems, and not taking pains over other things, which are futile and useless for the painstaker,Early Church Fathers on Psalms 39 →
"You with rebukes have chastened man for iniquity; You have made my life to consume away like a spider" [Psalms 39:11].Early Church Fathers on Psalms 39 →
I realize that all your scourging proves to be for a person’s correction and betterment; it is not as though you were indifferent to human beings in allowing them to suffer, instead preferring to improve their souls.Early Church Fathers on Psalms 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 39:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen thou with rebukes dost correct man for iniquity,.... The psalmist illustrates his own case, before suggested, by the common case and condition of men, when God corrects them; which he has a
Read John Gill on Psalms 39 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah. When thou with rebukes dost correct man.
Read Robert Jamieson on Psalms 39 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith rebukes, i. e. with punishment, which is oft so called. See 76:6. Dost correct man for iniquity, i. e. dost punish him as his iniquity deserves. His beauty, Heb. his desire, i.e. his desirable things, as this word signifies, 10:3,11,19. His comeliness, strength, wealth, and prosperity, and all his present excellencies or felicities. Like a moth; either, 1. Passively, as a moth is quickly and easily crushed to pieces with a touch as this phrase is used, . Or, 2. Actively as a moth consumeth a garment, as it is ; to which God compareth himself and his judgments, secretly and insensibly consuming a people, . Every man is vanity; and this confirms what I said , that every man is vanity…
Read Matthew Poole on Psalms 39 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 39:11 When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man [is] vanity. Selah.Ver. 11. When thou with rebukes dost correct man for iniquity] Or shouldest thou but correct him according to his iniquity; correct him, I say, or instruct him. Kimchi’ s note here is, Morbi sunt interpretes inter Deum et homines increpantes, ut Job 33:19. Diseases are God’ s chiding messages or real rebukes. Thou makest his beauty] Heb. whatsoever in him is desirable, all his prime and pride, pulchritudinem et praestantiam, his beauty and bravery, as that of Jonah’ s gourd. To consume away like a moth] Heb. To melt away as a moth, which…
Read John Trapp on Psalms 39 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) When.—This is unnecessary. With judgments for sin Thou chastenest a man.Rebukes.—The word rendered “reproofs” in Psalms 38:14, where see Note. Beauty.—Literally, Something desirable. (See margin.) Thou, like a moth (consuming a garment: see Pr. Bk. Version), causest his desirable things to melt. (For the image, singularly apt. and natural in a country where “changes of raiment” were so prized, and hoarded up as wealth, comp. Job 13:28; Matthew 6:19; James 5:2.)
Read Charles John Ellicott on Psalms 39 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. When thou with rebukes dost correct man] תוכחות tochachoth signifies a vindication of proceedings in a court of law, a legal defence. When God comes to maintain the credit and authority of his law against a sinner, he "causes his beauty to consume away:" a metaphor taken from the case of a culprit, who, by the arguments of counsel, and the unimpeachable evidence of witnesses, has the facts all proved against him, grows pale, looks terrified; his fortitude forsakes him, and he faints in court. Surely every man is vanity.] He is incapable of resistance; he falls before his Maker; and none can deliver him but his Sovereign and Judge, against whom he has offended. Selah.] This is a…
Read AdamClarke on Psalms 39 →CambridgeThe Cambridge Bible for Schools and Colleges11. When thou with rebukes dost chasten a man for iniquity, Thou wastest like a moth his desirableness: Nought but vanity are all men. The A.V. obscures the correspondence of the first line with Psalms 38:1; Psalms 6:1. As easily as the moth-grub, working unseen, destroys ‘goodly raiment’ (Genesis 27:15), so easily does God’s chastisement destroy a man’s ‘goodliness,’ the bodily strength and beauty which make him attractive (Isaiah 53:2). It is God’s consuming ‘hand’ which is compared to the ‘moth’ (Hosea 5:12); not, as the A.V. might seem to imply, the ephemeral duration of man’s goodliness. Cp. Job 13:28; Isaiah 50:9; Isaiah 51:8.
Read Cambridge on Psalms 39 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen thou with rebukes - The word here rendered “rebukes” means properly: (a) proof or demonstration; (b) confutation or contradiction; (c) reproof or admonition by words; (d) reproof by correction or punishment.
Read Albert Barnes on Psalms 39 →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
You discipline and correct a man for his iniquity, consuming like a moth what he holds dear; surely each man is but a vapor. Selah
When you rebuke and correct man for iniquity, you consume his wealth like a moth. Surely every man is but a breath.” Selah.
You discipline and correct a man for his iniquity, consuming like a moth what he holds dear; surely each man is but a vapor. Selah
You severely discipline people for their sins; like a moth you slowly devour their strength. Surely all people are a mere vapor. (Selah)
Tyndale line
When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah.
When thou with rebukes dost correct man for iniquity, Thou makest his beauty to consume away like a moth: Surely every man is vanity. [Selah
When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah
When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah.
When thou with rebukes doest chastise man for iniquitie, thou as a mothe makest his beautie to consume: surely euery man is vanitie. Selah.
Strictly literal
When thou with rebukes dost correct a man for iniquity, thou makest his beauty to consume away like a moth: surely, every man is vanity. Selah.
With reproofs against iniquity, Thou hast corrected man, And dost waste as a moth his desirableness, Only, vanity [is] every man. Selah.
With reproofs against iniquity, || You have corrected man, || And dissolve his desirableness as a moth, || Only, every man [is] vanity. Selah.
(39:12) When thou with corrections chastisest man for iniquity, thou causest his excellence to melt away as [if eaten by] the moth: yea, nothing but vanity is every man. Selah.
When you discipline people for sin, you consume the things they desire like a moth; surely all people are nothing but vapor. Selah
From the Latin
I have not hid thy justice within my heart: I have declared thy truth and thy salvation. I have not concealed thy mercy and thy truth from a great council.
Simplified
When you discipline us, reprimanding us for our sins, it's like a moth eating up what is precious to us. All of us are just a breath… Selah.
By the weight of your wrath against man's sin, the glory of his form is wasted away; truly every man is but a breath. (Selah.)
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 show some agreement in meaning but differ in wording. The Septuagint's translation does not match the Hebrew text word-for-word, indicating a distinct interpretive tradition in the Greek rendering.
בְּֽתוֹכָ֘ח֤וֹת עַל־ עָוֹ֨ן׀ יִסַּ֬רְתָּ אִ֗ישׁ וַתֶּ֣מֶס כָּעָ֣שׁ חֲמוּד֑וֹ אַ֤ךְ הֶ֖בֶל כָּל־ אָדָ֣ם סֶֽלָה׃
6 of the 13 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 39:11
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.
תּוֹכֵחָה (towkechah) refers to rebuke or correction, while תּוֹכַ֫חַת (towkachath) pertains to argument or reproof. Both terms involve verbal expressions of correction or chastisement. The entries emphasize their use in contexts of correction and reasoning, but do not provide specific verse references.
תּוֹכֵחָה n.f. rebuke, correction
base
תּוֹכַ֫חַת n.f. argument, reproof
argument, impeachment, spoken by lips and mouth
reproof, chiding
correction, rebuke
base
H8433a תּוֹכֵחָה rebuke, correction H8433b תּוֹכַ֫חַת argument, reproof . argument, impeachment, spoken by lips and mouth
. reproof, chiding
. correction, rebuke
8433 towkechah to-kay-khaw'
and towkachath {to-kakh'-ath}; from 3198; chastisement;
figuratively (by words) correction, refutation, proof (even in
defence):--argument, X chastened, correction, reasoning,
rebuke, reproof, X be (often) reproved.
see HEBREW for 03198
תּוֹכֵחָה (to.khe.chah) — rebuke.
rebuke, correction, punishment, chastisement
תּוֹכַ֫חַת (to.kha.chat) — argument.
1) argument, reproof
1a) argument, impeachment
1b) reproof, chiding
1c) correction, rebuke
HR/Ncfpa — Preposition · noun common feminine plural absoluteHR/Ncfpa
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 | Prep | Suff — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
in-ik'-wi-ti (`awon; anomia): In the Old Testament of the 11 words translated "iniquity," by far the most common and important is `awon (about 215 times). Etymologically, it is customary to explain it as meaning literally "crookedness," "perverseness," i.e. evil regarded as that which is not straight or upright, moral distortion (from `iwwah, "to bend," "make crooked," "pervert"). Driver, however (following Lagarde), maintains that two roots, distinct in Arabic, have been confused in Hebrew, one equals "to bend," "pervert" (as above), and the other equals "to err," "go astray"; that `awon is derived from the latter, and consequently expresses the idea of error, deviation from the right path, rather than that of perversion (Driver, Notes on Sam, 135 note) Whichever etymology is adopted, in actual usage it has three meanings which almost imperceptibly pass into each other:
(1) iniquity,
יָסַר (yacar) is a Hebrew verb meaning to discipline or chasten. It encompasses a range of actions including instructing, correcting, and admonishing, with nuances depending on the grammatical form used. The entries indicate that it can involve both physical punishment and verbal instruction, with various forms expressing different aspects of correction and teaching.
[יָסַר] vb. discipline, chasten, admonish
Qal
admonish
instruct
discipline
Niph. let oneself be corrected, admonished
Pi.
discipline, correct (the moral nature, with more or less severity acc. to circumstances)
more severely, chasten, chastise
Nithp. pass. be disciplined, corrected
Hiph. chasten
base
H3256 [יָסַר] discipline, chasten, admonish
3256 yacar yaw-sar'
a primitive root; to chastise, literally (with blows) or
figuratively (with words); hence, to instruct:--bind, chasten,
chastise, correct, instruct, punish, reform, reprove, sore,
teach.
יָסַר (ya.sar) — to discipline.
1) to chasten, discipline, instruct, admonish
1a)(Qal)
1a1) to chasten, admonish
1a2) to instruct
1a3) to discipline
1b) (Niphal) to let oneself be chastened or corrected or admonished
1c) (Piel)
1c1) to discipline, correct
1c2) to chasten, chastise
1d) (Hiphil) to chasten
1e) (Nithpael) to teach
HVpp2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
מָסָה (ma.sah) is a Hebrew verb meaning to melt or dissolve. It primarily appears in the Hiphil form, indicating actions like causing something to liquefy or vanish. The entries highlight its usage in both a literal sense, such as melting, and a figurative sense, such as intimidating.
[מָסָה] vb. melt, dissolve, be liquified;—only Hiph.
base
H4529 [מָסָה] melt, dissolve, be liquified
4529 macah maw-saw'
a primitive root; to dissolve:--make to consume away, (make
to) melt, water.
מָסָה (ma.sah) — to liquefy.
1) to melt, dissolve, be liquefied
1a) (Hiphil)
1a1) to melt, cause to dissolve, consume, cause to vanish
1a2) to intimidate (fig)
Hc/Vhw2ms — Verb · Hiphil · sequential imperfect second person masculine singularHc/Vhw2ms
עָשׁ (ash) refers to a moth, while עֲשַׂב (a.sav) denotes herbage or grass. The word is built from the root associated with vegetation. There is a connection to Aramaic, indicating a broader range of meaning related to plant life.
עָשׁ moth
base
עֲשַׂב n.[m.] herbage, grass
base
H6211a עָשׁ moth H6211b עֲשַׂב herbage, grass
6211 `ash awsh
from 6244; a moth:--moth. See also 5906.
see HEBREW for 06244
see HEBREW for 05906
עָשׁ (ash) — moth.
moth
עֲשַׂב (a.sav) — grass.
herbage, grass
Aramaic of e.sev (עֵ֫שֶׂב "vegetation" H6212)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
moth (`ash; compare Arabic `uththat, "moth"; colloquial, `itt; cac, "worm" (Isa 51:8); compare Arabic sus, "worm," especially an insect larva in flesh, wood or grain; ses, "moth" (Mt 6:19,20; Lu 12:33); setobrotos, "moth-eaten" (Jas 5:2)):
The moths constitute the larger division of the order Lepidoptera. Two of the points by which they are distinguished from butterflies are that they are generally nocturnal and that their antennae are not club-shaped. Further, the larva in many cases spins a cocoon for the protection of the pupa or chrysalis, which is never the case with butterflies. The Biblical references are to the clothes-moth, i.e. various species of the genus Tinea…
Moth
Heb. ‘ash, from a root meaning “to fall away,” as moth-eaten garments fall to pieces (Job 4:19; 13:28; Isa. 50:9; 51:8; Hos. 5:12).
Gr. ses, thus rendered in Matt. 6:19, 20; Luke 12:33. Allusion is thus made to the destruction of clothing by the larvae of the clothes-moth. This is the only lepidopterous insect referred to in Scripture.
By the Hebrew word we are certainly to understand some species of clothes-moth (tinea). Reference to the destructive habits of the clothes-moth is made in (Job 4:19; 13:28; Psalms 39:11) etc. (The moth is a well-known insect which in its caterpillar state is very destructive to woollen clothing, furs, etc. The egg of the moth, being deposited on the fur or cloth, produces a very small shining insect, which immediately forms a house for itself by cuttings from the cloth. It east away the nap, and finally ruins the fabric. There are more than 1500 species of moths. --McClintock and Strong’s Cyclopedia.)
The common moth is an insect destructive to woolen cloths. The egg is laid by a small shining worm; which by another transformation becomes a miller. Allusions to the moth, as devouring clothes, and as a frail and feeble insect, are frequent in Scripture, Job 4:19 13:28 27:18 Isa 50:9 Ho 5:12 Mt 6:19,20. See GARMENTS.
The insects called in general moths, of which the above is only one species, are exceedingly numerous. The main genus is called by naturalists Phaloena, and contains more than fifteen hundred species. Moths fly abroad only in the evening and night; differing in this respect from the tribe of butterflies that fly only by day. Their larva, or the worms from which…
The Hebrew word חָמַד (chamad) is a primitive root meaning to desire or take pleasure in something. It encompasses a range of meanings including delight, coveting, and preciousness, with related forms like חֲמוּדָה (chamudah) referring to desirableness. The word appears in various contexts, reflecting strong emotional attachment or value.
חָמַד vb. desire, take pleasure in
Qal desire
Niph. desirable
Pi. delight greatly
base
[חֲמוּדָה] n.f. desirableness, preciousness
base
H2530a חָמַד desire, take pleasure in .desire
. desirable
. delight greatly
H2530b חֲמוּדָה desirableness, preciousness
2530 chamad khaw-mad'
a primitive root; to delight in:--beauty, greatly beloved,
covet, delectable thing, (X great) delight, desire, goodly,
lust, (be) pleasant (thing), precious (thing).
חָמַד (cha.mad) — to desire.
v
1) to desire, covet, take pleasure in, delight in
1a) (Qal) to desire
1b) (Niphal) to be desirable
1c) (Piel) to delight greatly, desire greatly
חֲמוּדָה (cha.mu.dah) — precious thing.
desirableness, preciousness
HVqsmsc/Sp3ms — Verb qal participle (passive) masculine singular common · suffixHVqsmsc/Sp3ms
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
HD — AdverbHD
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Does not usually denote, in Scripture, self-conceit or personal pride, 2Pe 2:18, but sometimes emptiness and fruitlessness, Job 7:3 Ps 144:4 Ec 1:1-18. It often denotes wickedness, particularly falsehood, De 32:21 Ps 4:2 24:4 119:37, and sometimes idols and idol-worship, 2Ki 17:15 Jer 2:5 18:15 Jon 2:8. Compare Paul’s expression, "they turned the truth of God into a lie,"
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HNcmsa — Noun common · masculine singular absoluteHNcmsa
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.