Psalms 41:8 — Word Study
WLCדְּֽבַר־ בְּ֭לִיַּעַל יָצ֣וּק בּ֑וֹ וַאֲשֶׁ֥ר שָׁ֝כַ֗ב לֹא־ יוֹסִ֥יף לָקֽוּם׃
BSAunitednessyachad uponʻal to whisperlâchash allkôl to hatesânêʼ uponʻal to devisechâshab badraʻ
| Greek | English | Parsing |
|---|---|---|
| דְּֽבַר־ | a thing of | Noun common, masculine singular construct |
| בְּ֭לִיַּעַל | worthlessness | Noun common, masculine singular absolute |
| יָצ֣וּק | [has been] poured out | Verb, Qal, participle (passive) masculine singular |
| בּ֑וֹ | on him | Preposition, suffix |
| וַאֲשֶׁ֥ר | and [the one] who | Conjunction, particle |
| שָׁ֝כַ֗ב | he lay down | Verb, Qal, perfect third person masculine singular |
| לֹא־ | not | Particle |
| יוֹסִ֥יף | he will repeat | Verb, Hiphil, imperfect third person masculine singular |
| לָקֽוּם׃ | to rise | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “A vile disease has been poured into him; he will never get up from where he lies!” |
| KJV | An evil disease, say they, cleaveth fast unto him: and now that he lieth he shall rise up no more. |
| ASV | An evil disease, say they, cleaveth fast unto him; And now that he lieth he shall rise up no more. |
| YLT | A thing of Belial is poured out on him, And because he lay down he riseth not again. |
| WEB | “An evil disease”, they say, “has afflicted him. Now that he lies he shall rise up no more.” |
| BBE | They say, He has an evil disease, which will not let him go: and now that he is down he will not get up again. |
Where they part company is in the rendering of יָצ֣וּק — see How Translations Differ.
The sentence structure presents a clear cause and effect, with the affliction leading directly to the psalmist's inability to rise.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
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 41:8
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 Suffering of the Righteousgenerated
Psalm 41:8 describes the psalmist's deep distress as he faces a vile disease, suggesting a connection between physical suffering and moral or spiritual decay. This verse reflects the broader theme of the psalm, where the psalmist feels betrayed by friends and surrounded by enemies, as seen in the preceding and following verses. The lament highlights the pain of isolation and the longing for restoration, resonating with other biblical passages on suffering and divine deliverance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 38:3–7 | There is no soundness in my body because of Your anger; there is no rest in my bones because of my sin. |
| 2 | Job 2:7–8 | So Satan went out from the presence of the LORD and infected Job with terrible boils from the soles of his feet to the crown of his head. |
| 3 | Luke 13:16 | Then should not this daughter of Abraham, whom Satan has kept bound for eighteen long years, be released from her bondage on the Sabbath day?” |
| 4 | Psalm 3:2 | Many say of me, “God will not deliver him.” Selah |
| 5 | Psalm 71:11 | saying, “God has forsaken him; pursue him and seize him, for there is no one to rescue him.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָצ֣וּק, ya.Tzukgenerated
The verb יָצַק (yatsaq) means 'to pour out,' often used in contexts involving liquids or substances being poured. In this verse, it conveys the sense of a disease being forcefully inflicted upon the psalmist, emphasizing the severity of his condition.
This participle form indicates an ongoing state, suggesting that the affliction is not just a momentary event but a persistent reality. The imagery of pouring implies a complete saturation, highlighting the depth of the psalmist's suffering.
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 governing the verse is יָצ֣וּק, has been poured out, with several phrases hanging off it: a noun phrase indicating the subject, a prepositional phrase describing the affliction, and a clause detailing the consequence of the affliction. The structure emphasizes the cause-and-effect relationship between the disease and the psalmist's inability to rise.
The word order in Hebrew places the affliction at the forefront, highlighting its significance in the psalmist's lament. The use of the participle form also indicates the ongoing nature of the suffering.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יָצַק is rendered as ἐμοῦ, which shifts the focus slightly to the personal experience of the psalmist. This choice may indicate a more intimate portrayal of the psalmist's suffering.
The Greek translation emphasizes the relational aspect of the affliction, suggesting that the disease is not just a physical ailment but also a personal trial.
In plain words — the whole versegenerated
Psalm 41:8 speaks of a serious disease that has afflicted the psalmist, indicating that he will not recover from this condition. This verse highlights the pain of betrayal and suffering, as the psalmist feels abandoned by those he trusted.
Frequently Asked Questionsgenerated
The 'vile disease' refers to a serious affliction that causes deep suffering, possibly indicating both physical and moral decay.
The verse reflects the psalmist's feelings of isolation and betrayal by friends, as he expresses his anguish over his condition.
The psalmist's lament teaches us about the reality of suffering and the human experience of feeling abandoned, while also expressing a longing for restoration.
This verse connects to broader biblical themes of suffering, divine deliverance, and the struggles of the righteous, as seen in other psalms and the experiences of biblical figures.
Reflection Questionsgenerated
- In what ways have I experienced feelings of abandonment or betrayal in my own life?
- How can I find hope and restoration in times of suffering, as the psalmist seeks?
- What does this verse teach me about the nature of affliction and its impact on my faith?
- How can I support others who are going through difficult times, similar to the psalmist's experience?
The early church on this verse — how the Fathers read it
Early church commentary on this verse reflects on the nature of suffering and betrayal, with Augustine of Hippo noting the ungodly words spoken against the psalmist.
"An ungodly word do they set forth against Me" [Psalms 41:8]. What sort of ungodly word? Listen to the Head Itself.Early Church Fathers on Psalms 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 41:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAn evil disease, [say they], cleaveth fast unto him,.... Not any bodily one, of which they might hope he would die; much less any foul disease, the disease of sin; but, as the phrase may be rendered,
Read John Gill on Psalms 41 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAn evil disease, say they, cleaveth fast unto him: and now that he lieth he shall rise up no more.
Read Robert Jamieson on Psalms 41 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAn evil disease, Heb. a word or thing of Belial, i.e. either, 1. Some wicked calumny which they had raised, and which stuck close to him. Or, 2. His great wickedness, whereof this is a sign. Or rather, 3. This sore disease or mischief; either sent upon him in way of vengeance for his horrid crimes; or such as God useth to inflict upon the sons of Belial, to show that he is in truth such a one, whatsoever he pretends to the contrary. He shall rise up no more; seeing God hath begun to punish him, he will make an end of him.
Read Matthew Poole on Psalms 41 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 41:8 An evil disease, [say they], cleaveth fast unto him: and [now] that he lieth he shall rise up no more.Ver. 8. An evil disease, say they, cleaveth fast unto him] Heb. A thing of Belial, a vengeance, hath befallen him; God, for his foul offence, hath put him over to the devil to be tormented by a pestilential disease, that will surely make an end of him, Omnes impietates quas perpetravit (R. Solom.). So Genebrard (that mad dog), in the fourth book of his Chronology, A. D. 1563, reckoning up those divers diseases whereof Calvin died, all which was well known to be false, addeth, An Herodes terribilius animam Satanae reddiderit, equidem nescio, Whether Herod yielded up his soul to…
Read John Trapp on Psalms 41 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) An evil disease.—Margin, thing of Belial. (For “Belial,” see Deuteronomy 13:13.) The expression may mean, as in LXX. and Vulg., “a lawless speech,” so the Chaldee, “a perverse word.” Syriac, “a word of iniquity,” or “a physical evil,” as in Authorised Version, or “a moral evil.” The verse is difficult, not only from this ambiguity, but also from that of the verb, which, according to the derivation we take, may mean “cleave” or “pour forth.” Modern scholars prefer the latter, understanding the image as taken from the process of casting metal. An incurable wound is poured out (welded) upon him. (Comp. “molten,” 1 Kings 7:24; 1 Kings 7:30.) This does not, however, suit the context nearly…
Read Charles John Ellicott on Psalms 41 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. An evil disease, say they, cleaveth fast unto him] דבר בליעל יצוק בו debar beliyaal yatsuk bo, a thing, word, or pestilence of Belial, is poured out upon him. His disease is of no common sort; it is a diabolical malady. He shall rise up no more.] His disease is incurable without a miracle; and he is too much hated of God to have one wrought for him. Some apply this to the death and resurrection of Christ; he lieth-he is dead and buried; he shall never rise again from the dead.
Read AdamClarke on Psalms 41 →
CambridgeThe Cambridge Bible for Schools and Colleges8. Render: A deadly mischief is poured out upon him. The phrase a thing of belial is variously explained to mean an incurable disease or a matter of wickedness (cp. note on Psalms 18:4). The use of it in Psalms 101:3 (base thing), and Deuteronomy 15:9 (base thought) points to the latter as the primary sense. But probably the speakers do not distinguish between the moral cause—some monstrous crime—and the physical effect—a fatal illness—; but include the latter in the former. Cp. Shimei’s taunt, 2 Samuel 16:7. cleaveth fast unto him] R.V. marg., is poured out upon him; perhaps, is molten, or, welded fast upon him. He will never be free from his guilt and its punishment. The rendering in…
Read Cambridge on Psalms 41 →
Albert Barnes1798–1870Barnes' Notes on the BibleAn evil disease - Margin, “a thing of Belial.” The Hebrew is literally “a word of Belial.” This has been very variously understood and interpreted.
Read Albert Barnes on Psalms 41 →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
“A vile disease has been poured into him; he will never get up from where he lies!”
“An evil disease”, they say, “has afflicted him. Now that he lies he shall rise up no more.”
“A vile disease has been poured into him; he will never get up from where he lies!”
They say, ‘An awful disease overwhelms him, and now that he is bed-ridden he will never recover.’
Tyndale line
An evil disease, say they, cleaveth fast unto him: and now that he lieth he shall rise up no more.
An evil disease, say they, cleaveth fast unto him; And now that he lieth he shall rise up no more.
An evil disease, say they, cleaveth fast unto him: and now that he lieth he shall rise up no more.
An evil disease, say they , cleaveth fast to him: and now that he lieth he shall rise no more.
A mischiefe is light vpon him, and he that lyeth, shall no more rise.
Strictly literal
A thing of Belial cleaveth fast unto him; and now that he is laid down, he will rise up no more.
A thing of Belial is poured out on him, And because he lay down he riseth not again.
A worthless thing is poured out on him, || And because he lay down he does not rise again.
(41:9) “His godless deed [say they] is poured out over him: as he lieth there he will never more rise up again.”
They say, “An evil disease holds on tightly to him; now that he is lying down, he will rise up no more.”
From the Latin
Deep calleth on deep, at the noise of thy flood-gates. All thy heights and thy billows have passed over me.
Simplified
“He's been cursed with some terrible disease,” they say. “Now he's bed-ridden he'll never recover!”
They say, He has an evil disease, which will not let him go: and now that he is down he will not get up again.
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 align closely, with eight of the nine words matched. The Septuagint's rendering reflects the Hebrew text's meaning while offering a slightly different word order, emphasizing the personal nature of the affliction.
דְּֽבַר־ בְּ֭לִיַּעַל יָצ֣וּק בּ֑וֹ וַאֲשֶׁ֥ר שָׁ֝כַ֗ב לֹא־ יוֹסִ֥יף לָקֽוּם׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 41:8
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.
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
בְּלִיַּ֫עַל (bliya`al) refers to worthlessness or wickedness, often associated with destruction. It is derived from roots meaning 'without profit' and can describe ungodly individuals. The term appears in contexts related to moral depravity and is linked to concepts of ruin. Some sources emphasize its use as a name, similar to 'Satan'.
בְּלִיַּ֫עַל 27 n.[m.] worthlessness
abstr.
concr. elliptical
ruin, destruction
base
H1100 בְּלִיַּ֫עַל worthlessness
1100 bliya`al bel-e-yah'-al
from 1097 and 3276; without profit, worthlessness; by
extension, destruction, wickedness (often in connection with
376, 802, 1121, etc.):--Belial, evil, naughty, ungodly (men),
wicked.
see HEBREW for 01097
see HEBREW for 03276
see HEBREW for 0376
see HEBREW for 0802
see HEBREW for 01121
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial.
A name like sa.tan (שָׂטָן "Satan" H7854)
This name means worthless, base, wicked
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial: destruction.
: destruction
1) worthlessness
1a) worthless, good for nothing, unprofitable, base fellow
1b) wicked
1c) ruin, destruction (construct)
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial: worthless.
: worthless
1) worthlessness
1a) worthless, good for nothing, unprofitable, base fellow
1b) wicked
1c) ruin, destruction (construct)
Also means: be.liy.ya.al (בְּלִיַּ֫עַל ": destruction" H1100H)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The Hebrew word יָצַק (*yatsaq*) means to pour, cast, or flow. It is a primitive root that encompasses actions like pouring out, melting, and establishing something firmly. The entries detail its uses in different forms, including Qal, Hiphil, and Hophal, indicating various aspects of pouring and casting, as well as being firmly established.
יָצַק vb. pour, cast, flow
Qal
pour, pour out
cast (objects of metal)
Pt.pass. as adj. fig. cast, hard, of crocodile’s scales
intrans. flow, pour
Hiph. pour (oil)
Hoph.
be poured
Pt. = cast, molten
Pt., fig. firmly established
base
H3332 יָצַק pour, cast, flow
3332 yatsaq yaw-tsak'
a primitive root; properly, to pour out (transitive or
intransitive); by implication, to melt or cast as metal; by
extension, to place firmly, to stiffen or grow hard:--cast,
cleave fast, be (as) firm, grow, be hard, lay out, molten,
overflow, pour (out), run out, set down, stedfast.
יָצַק (ya.tsaq) — to pour: pour.
: pour
1) to pour, flow, cast, pour out
1a) (Qal)
1a1) to pour, pour out
1a2) to cast
1a3) to flow
1b) (Hiphil) to pour, pour out
1c) (Hophal)
1c1) to be poured
1c2) cast, molten (participle)
1c3) being firmly established (participle)
יָצַק (ya.tsaq) — to pour: cast metal.
: cast_metal
1) to pour, flow, cast, pour out
1a) (Qal)
1a1) to pour, pour out
1a2) to cast
1a3) to flow
1b) (Hiphil) to pour, pour out
1c) (Hophal)
1c1) to be poured
1c2) cast, molten (participle)
1c3) being firmly established (participle)
יָצַק (ya.tsaq) — to pour: set down.
: set_down
1) to pour, flow, cast, pour out
1a) (Qal)
1a1) to pour, pour out
1a2) to cast
1a3) to flow
1b) (Hiphil) to pour, pour out
1c) (Hophal)
1c1) to be poured
1c2) cast, molten (participle)
1c3) being firmly established (participle)
יָצַק (ya.tsaq) — to pour: firm.
: firm
1) to pour, flow, cast, pour out
1a) (Qal)
HVqsmsa — Verb · Qal · participle (passive) masculine singularHVqsmsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HC/Tr — Conjunction · particleHC/Tr
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
