Psalms 5:5 — Word Study
WLCלֹֽא־ יִתְיַצְּב֣וּ הֽ֭וֹלְלִים לְנֶ֣גֶד עֵינֶ֑יךָ שָׂ֝נֵ֗אתָ כָּל־ פֹּ֥עֲלֵי אָֽוֶן׃
BSAcannotlôʼ
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יִתְיַצְּב֣וּ | they will take their stand | Verb, Hithpael, imperfect third person masculine plural |
| הֽ֭וֹלְלִים | boasters | Verb, Qal, participle (active) masculine plural |
| לְנֶ֣גֶד | to before | Preposition |
| עֵינֶ֑יךָ | eyes your | Noun common feminine dual construct, suffix |
| שָׂ֝נֵ֗אתָ | you hate | Verb, Qal, perfect second person masculine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| פֹּ֥עֲלֵי | [those who] do | Verb, Qal, participle (active) masculine plural common |
| אָֽוֶן׃ | wickedness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The boastful cannot stand in Your presence; You hate all workers of iniquity. |
| KJV | The foolish shall not stand in thy sight: thou hatest all workers of iniquity. |
| ASV | The arrogant shall not stand in thy sight: Thou hatest all workers of iniquity. |
| YLT | The boastful station not themselves before Thine eyes: Thou hast hated all working iniquity. |
| WEB | The arrogant will not stand in your sight. You hate all workers of iniquity. |
| BBE | The sons of pride have no place before you; you are a hater of all workers of evil. |
Where they part company is פֹּ֥עֲלֵי — see How Translations Differ.
The sentence has a main clause with a verb clause and a prepositional phrase, showing the relationship between the boastful and God's judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵל
verbלֹא
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 5:5
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 Righteous and the Wickedgenerated
Psalm 5:5 is part of a psalm that contrasts the righteous with the wicked. The psalmist emphasizes God's disdain for the boastful and wicked, asserting that they cannot stand in His presence. This theme is consistent throughout the psalm, as the psalmist reflects on God's justice and the fate of the unrighteous, setting the stage for a plea for divine guidance and protection.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 14:1 | The fool says in his heart, “There is no God.” They are corrupt; their acts are vile. There is no one who does good. |
| 2 | Psalm 92:6 | A senseless man does not know, and a fool does not understand, |
| 3 | Psalm 94:8 | Take notice, O senseless among the people! O fools, when will you be wise? |
| 4 | Proverbs 1:7–22 | The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline. |
| 5 | Proverbs 8:5 | O simple ones, learn to be shrewd; O fools, gain understanding. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — הֽ֭וֹלְלִים, Ho.limgenerated
The word הֽ֭וֹלְלִים (ho.lim) is derived from the root הָלַל (halal), which means to shine or to boast. In this context, it refers to those who boast or are arrogant, often in a foolish or clamorously proud manner. This participle form indicates a continuous action, describing those who habitually engage in boasting.
The psalmist uses this term to highlight the character of those who cannot stand before God, emphasizing their pride and arrogance as incompatible with God's holiness. The word captures the essence of their behavior, which is met with God's disfavor.
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 שָׂ֝נֵ֗אתָ (you hate) governs the main clause, with the subject הֽ֭וֹלְלִים (boasters) and a prepositional phrase לְנֶ֣גֶד (before) indicating the position relative to God's eyes. This structure emphasizes the relationship between God's hatred and the actions of the boastful.
The sentence structure highlights the contrast between the boastful and God's holiness, with the main verb at the center, underscoring the weight of God's judgment against those who practice wickedness.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word הֽ֭וֹלְלִים is rendered as θεὸς (theos), which shifts the focus from the act of boasting to a more general reference to God. This choice may reflect an interpretive angle that emphasizes the divine nature rather than the specific behavior of the boastful.
The translation of פֹּ֥עֲלֵי as πονηρευόμενος indicates a focus on the wicked actions themselves, aligning with the overall theme of the psalm regarding God's judgment on iniquity.
In plain words — the whole versegenerated
Psalm 5:5 states that the boastful cannot stand in God's presence, and He hates all who practice wickedness. This verse emphasizes God's holiness and His rejection of pride and wrongdoing, highlighting the distinction between the righteous and the wicked.
Frequently Asked Questionsgenerated
It means that those who are arrogant and prideful are rejected by God and cannot have a relationship with Him.
God's hatred towards workers of iniquity reflects His nature as a holy God who cannot tolerate sin and evil.
This verse underscores the theme of divine justice, showing that God opposes the proud and wicked while favoring the humble and righteous.
We learn that God is just and holy, and He detests pride and wickedness, calling us to humility and righteousness.
Reflection Questionsgenerated
- In what ways do I see pride manifesting in my life, and how can I address it?
- How can I ensure that my actions align with God's standards of righteousness?
- What does it mean to stand before God, and how can I cultivate a relationship with Him?
- How can I encourage others to turn away from iniquity and seek God's presence?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss God's nature and His stance toward sin. Their quotations reflect on the implications of God's hatred for wickedness and the fate of the boastful.
Whom does God hate? The evildoer. But if we are all sinners and every sinner is hated by God, it would naturally follow that we are all hated by God.Early Church Fathers on Psalms 5 →
"You have hated all that work iniquity." [Psalms 5:5] God's hatred may be understood from that form of expression, by which every sinner hates the truth.Early Church Fathers on Psalms 5 →
"Nor shall the unrighteous abide before Your eyes." [Psalms 5:5] For their eyes, that is, their mind is beaten back by the light of truth, because of the darkness of their sins;Early Church Fathers on Psalms 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 5:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe foolish shall not stand in thy sight,.... By the "foolish" are meant not such who are so in a natural, but in a moral sense, wicked and ungodly men.
Read John Gill on Psalms 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe foolish shall not stand in thy sight: thou hatest all workers of iniquity. The foolish , [ howlªliym (H1984), 'the boastful'].
Read Robert Jamieson on Psalms 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe foolish; or, the madmen, as the word properly signifies, as ,12 7:7 10:13 , i.e. wicked men, as the next words explain it; who are indeed morally and really madmen, in fighting with the Lord God Almighty, and in exposing themselves to such dreadful hazards and mischiefs for such mean and momentary advantages. In thy sight; either in battle against thee, as this phrase is used, 7:12; or in judgement at thy tribunal, of which see on : compare . All workers of iniquity, i.e. such as make sin their choice, design, and business, giving up themselves to the constant or customary practice of it. Compare . Otherwise, in a general sense, there is no man that doth not sin or work iniquity, .
Read Matthew Poole on Psalms 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 5:5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity.Ver. 5. The foolish shall not stand in thy sight] Heb. before thine eyes, as thy favourites and attendants. Those furious, vain glorious mad caps, as they call them, roisterers, rioters, roaring boys, as they delight to call themselves by a woeful prolepsis of the present for the future. The word is used for mad, or raving with folly, Ecclesiastes 2:2; Ecclesiastes 2:12; Ecclesiastes 7:9; Ecclesiastes 10:13; Isaiah 44:25; Psalms 75:5; Psalms 73:3. God hath no need of such madmen, as Achish, king of Gath, said, when they brought David before him, and he feigned himself distracted. We likewise must have…
Read John Trapp on Psalms 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Foolish.—Literally, shiners—i.e., displayers of self; or, perhaps, self-praisers, boasters.Shall not stand.—As distinguished men before kings (Proverbs 22:29); as angels in the court of the heavenly King (Job 1:6).
Read Charles John Ellicott on Psalms 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. The foolish shall not stand] He is a fool and a madman who is running himself out of breath for no prize, who is fighting against the Almighty; this every wicked man does; therefore is every wicked man a fool and a madman. Thou hatest all workers of iniquity] Some sin now and then, others generally; some constantly, and some labour in it with all their might. These are the WORKERS of iniquity. Such even the God of infinite love and mercy hates. Alas! what a portion have the workers of iniquity! the hatred of God Almighty!
Read AdamClarke on Psalms 5 →CambridgeThe Cambridge Bible for Schools and Colleges4–6. The ground of the Psalmist’s confident expectation of an answer is the holiness of God, who will tolerate no evil. Comp. the ideal of an earthly king’s court in Psalms 101.
Read Cambridge on Psalms 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThe foolish - Referring still to his enemies, as having this character, and urging the fact that they “had” such a character as a reason why God should hear him, and deliver him.
Read Albert Barnes on Psalms 5 →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
The boastful cannot stand in Your presence; You hate all workers of iniquity.
The arrogant will not stand in your sight. You hate all workers of iniquity.
The boastful cannot stand in Your presence; You hate all workers of iniquity.
Arrogant people cannot stand in your presence; you hate all who behave wickedly.
Tyndale line
The foolish shall not stand in thy sight: thou hatest all workers of iniquity.
The arrogant shall not stand in thy sight: Thou hatest all workers of iniquity.
The arrogant shall not stand in thy sight: thou hatest all workers of iniquity.
The foolish shall not stand in thy sight: thou hatest all workers of iniquity.
The foolish shall not stand in thy sight: for thou hatest all them that worke iniquitie.
Strictly literal
Insolent fools shall not stand before thine eyes; thou hatest all workers of iniquity.
The boastful station not themselves before Thine eyes: Thou hast hated all working iniquity.
The boastful do not station themselves before Your eyes: You have hated all working iniquity.
(5:6) The arrogant cannot stand up before thy eyes: thou hatest all workers of wickedness.
The arrogant will not stand in your presence; you hate all who behave wickedly.
From the Latin
In the morning I will stand before thee, and will see: because thou art not a God that willest iniquity.
Simplified
The proud cannot come into your presence; you hate everyone who does evil.
The sons of pride have no place before you; you are a hater of all workers of evil.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Psalms 5:5 states, 'The boastful cannot stand in Your presence; You hate all workers of iniquity.' The Septuagint, while it has a word-by-word correspondence with the Masoretic Text, does not provide a complete text for comparison in this case, so it is unclear how it aligns or differs in specific wording. However, the overall message about the fate of the boastful and the nature of God's hatred towards iniquity is consistent between the two texts. There are no significant differences noted from the other ancient witnesses that are available, such as the Samaritan Pentateuch or the Dead Sea Scrolls, which further support the Masoretic Text's reading.
לֹֽא־ יִתְיַצְּב֣וּ הֽ֭וֹלְלִים לְנֶ֣גֶד עֵינֶ֑יךָ שָׂ֝נֵ֗אתָ כָּל־ פֹּ֥עֲלֵי אָֽוֶן׃
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 5:5
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.
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)
Part — ParticleHTn
The Hebrew word יָצַב (yatsab) primarily means to stand or to station oneself, particularly in the Hithpael form, which indicates a reflexive action. It encompasses the ideas of placing, setting, or presenting oneself. The entries do not indicate any significant disagreement among lexicons.
[יָצַב] vb. only Hithp. set or station oneself, take one's stand
base
H3320 יָצַב only Hithp. set or station oneself, take one's stand
3320 yatsab yaw-tsab'
a primitive root; to place (any thing so as to stay);
reflexively, to station, offer, continue:--present selves,
remaining, resort, set (selves), (be able to, can, with-)
stand (fast, forth, -ing, still, up).
יָצַב (ya.tsav) — to stand.
1) to place, set, stand, set or station oneself, present oneself
1a) (Hithpael) to station oneself, take one's stand, stand, present oneself, stand with someone
Aramaic equivalent: ye.tsav (יְצַב "to know" H3321)
HVti3mp — Verb · Hithpael · imperfect third person masculine pluralHVti3mp
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
HVqrmpa — Verb · Qal · participle (active) masculine pluralHVqrmpa
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
HR/Acmsc — PrepositionHR/Acmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
HNcfdc/Sp2ms — Noun common feminine dual construct · suffixHNcfdc/Sp2ms
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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).
פָּעַל (pa'al) is a Hebrew verb meaning to do or make, often used in a systematic or habitual sense. It encompasses actions like committing, ordaining, and working, with a poetic nuance compared to the more common verb for 'to do' (עָשָׂה). The entries consistently highlight its usage in the Qal stem, emphasizing its foundational role in expressing action.
פָּעַל 67 vb. do, make (poet. for עָשָׂה)
Qal
do
make
base
H6466 פָּעַל do, make (poet. for עָשָׂה)
6466 pa`al paw-al'
a primitive root; to do or make (systematically and
habitually), especially to practise:--commit, (evil-)
do(-er), make(-r), ordain, work(-er).
פָּעַל (pa.al) — to work.
1) to do, make
1a) (Qal)
1a1) to do
1a2) to make
HVqrmpc — Verb · Qal · participle (active) masculine plural commonHVqrmpc
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…