Psalms 50:21 — Word Study
WLCאֵ֤לֶּה עָשִׂ֨יתָ׀ וְֽהֶחֱרַ֗שְׁתִּי דִּמִּ֗יתָ הֱֽיוֹת־ אֶֽהְיֶ֥ה כָמ֑וֹךָ אוֹכִיחֲךָ֖ וְאֶֽעֶרְכָ֣ה לְעֵינֶֽיךָ׃
BSAYou have doneʻâsâh■ [committed, carried out] ◂these thingsʼêl-leh and I kept silentchârash [was utterly] you thoughtdâmâh■ [supposed, assumed] ◂I washâyâh just like youkᵉmôw [exactly, altogether, having your nature, similar to you] But now I rebuke youyâkach▸ [correct, reprove] and accuse youʻârak [bring charges, set in order] to your faceʻayin [before your eyes, in your presence]
| Greek | English | Parsing |
|---|---|---|
| אֵ֤לֶּה | these [things] | Particle |
| עָשִׂ֨יתָ׀ | you have done | Verb, Qal, perfect second person masculine singular |
| וְֽהֶחֱרַ֗שְׁתִּי | and I kept silent | Conjunction, verb hiphil perfect first person common singular |
| דִּמִּ֗יתָ | you imagined | Verb, Piel, perfect second person masculine singular |
| הֱֽיוֹת־ | exactly | Verb, Qal, infinitive construct common |
| אֶֽהְיֶ֥ה | I am | Verb, Qal, imperfect first person common singular |
| כָמ֑וֹךָ | like you | Preposition, suffix |
| אוֹכִיחֲךָ֖ | I will rebuke you | Verb hiphil imperfect first person common singular, suffix |
| וְאֶֽעֶרְכָ֣ה | and I will arrange | Conjunction, verb qal infinitive construct first person common singular |
| לְעֵינֶֽיךָ׃ | to eyes your | Preposition, noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have done these things, and I kept silent; you thought I was just like you. But now I rebuke you and accuse you to your face. |
| KJV | These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes. |
| ASV | These things hast thou done, and I kept silence; Thou thoughtest that I was altogether such a one as thyself: But I will reprove thee, and set them in order before thine eyes. |
| YLT | These thou didst, and I kept silent, Thou hast thought that I am like thee, I reprove thee, and set in array before thine eyes. |
| WEB | You have done these things, and I kept silent. You thought that I was just like you. I will rebuke you, and accuse you in front of your eyes. |
| BBE | These things have you done, and I said nothing; it seemed to you that I was such a one as yourself; but I will make a protest against you, and put them in order before your eyes. |
Where they part company is אוֹכִיחֲךָ — see How Translations Differ.
The structure comprises a main clause followed by several subordinate clauses that detail the actions and assumptions of the people.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
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 50:21
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 — God's Judgment on His Peoplegenerated
Psalm 50:21 reveals God's response to the actions of His people, who have committed wrongs while assuming He was indifferent. This passage serves as a reminder that God's silence is not consent, and He will ultimately hold His people accountable for their actions, as seen in the surrounding verses that emphasize the importance of true worship and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:3 | Our God approaches and will not be silent! Consuming fire precedes Him, and a tempest rages around Him. |
| 2 | Psalm 109:1–3 | O God of my praise, be not silent. |
| 3 | Ecclesiastes 8:11–12 | When the sentence for a crime is not speedily executed, the hearts of men become fully set on doing evil. |
| 4 | Isaiah 26:10 | Though grace is shown to the wicked man, he does not learn righteousness. In the land of righteousness he acts unjustly and fails to see the majesty of the LORD. |
| 5 | Isaiah 57:11 | Whom have you dreaded and feared, so that you lied and failed to remember Me or take this to heart? Is it not because I have long been silent that you do not fear Me? |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — אוֹכִיחֲךָ, 'o.khi.cha.Khagenerated
The verb יָכַח (yakach) means to rebuke or correct, indicating a strong action taken by God against wrongdoing. It encompasses a range of meanings related to judgment, including proving and arguing, which highlights the seriousness of the accusation being made.
In this context, the use of אוֹכִיחֲךָ indicates that God is not merely pointing out faults but is actively engaging in a process of correction and confrontation. This reflects God's desire for His people to recognize their errors and return to a rightful path.
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 verse is structured around a series of clauses, with the main clause being עָשִׂ֨יתָ, you have done, which sets the stage for God's response. Following this are additional clauses that elaborate on the actions and assumptions of the people, culminating in God's declaration of rebuke.
The order of the Hebrew words emphasizes the actions of the people first, followed by God's silence and then His intention to confront them. This structure highlights the progression from wrongdoing to accountability.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אוֹכִיחֲךָ is rendered as σε (you), which simplifies the expression of rebuke. This choice implies a direct confrontation rather than a formal accusation, emphasizing the personal nature of God's engagement with His people.
The translation reflects a narrowing of the focus from the act of rebuke to the individual being addressed, which can influence the interpretation of God's relationship with His people in this context.
In plain words — the whole versegenerated
Psalm 50:21 shows God confronting His people about their wrong actions. They thought they could act without consequences, but God reminds them that He has been silent, not because He approves, but because He will hold them accountable for their deeds.
Frequently Asked Questionsgenerated
God's silence does not mean He was unaware or indifferent; it indicates patience before He confronts wrongdoing.
God accuses His people to bring awareness to their sins and to encourage repentance and a return to righteousness.
The phrase indicates the mistaken belief that God is similar to humans in nature, which diminishes His holiness and authority.
We should reflect on our actions, recognize our wrongs, and seek to align ourselves with God's will.
Reflection Questionsgenerated
- In what areas of my life might I be assuming that God is indifferent to my actions?
- How can I better recognize and respond to God's corrections in my life?
- What does it mean for me to be accountable for my actions before God?
- How can I help others understand the seriousness of God's rebuke and the importance of repentance?
The early church on this verse — how the Fathers read it
The early church fathers reflect on God's judgment and the nature of His rebuke in this verse. Their comments emphasize the importance of recognizing God's authority and the need for repentance.
The Savior comes again, but not to be judged again, for he will pass judgment on those who passed judgment on him, and he who aforetime kept silence as they judged him now reminds those lawless people who did their outrageous deeds to him…Early Church Fathers on Psalms 50 →
Beware also of a blabbing tongue and of itching ears. Neither detract from others nor listen to detractors.… Keep your tongue from caviling, and watch over your words.Early Church Fathers on Psalms 50 →
"These things have you done, and I held my tongue" [Psalms 50:21]. Therefore the Lord our God shall come, and shall not keep silence.Early Church Fathers on Psalms 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 50:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThese things hast thou done,.... "These evil works", as the Targum; which they had done over and over again without remorse, with the greatest pleasure, and with promises of impunity to themselves.
Read John Gill on Psalms 50 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThese things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes. These things hast thou done, and I kept silence.
Read Robert Jamieson on Psalms 50 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI kept silence; I did not express my displeasure against thee in such grievous judgments as thou didst deserve. Or, I was deaf; I carried myself like one that did not hear thy sinful speeches, nor see or take any notice of thy wicked actions. And thou didst misconstrue and abuse this my patience and long-suffering, as if it had proceeded from my ignorance, or regardlessness, or approbation of thy evil courses, which I seemed by my connivance to justify or allow, and thereupon didst grow more audacious and impudent in sin. See ,5. I will reprove thee, not with verbal, but real reproofs, i.e. by severe punishments, as this word is used, 38:1 39:11, and oft elsewhere. I will quickly undeceive…
Read Matthew Poole on Psalms 50 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 50:21 These [things] hast thou done, and I kept silence; thou thoughtest that I was altogether [such an one] as thyself: [but] I will reprove thee, and set [them] in order before thine eyes.Ver. 21. These things hast thou done, and I kept silence] I suffered them, seemed to wink at them, bearing with thine evil manners. Thou thoughtest that I was altogether such an one as thyself] A good fellow, an approver, an abetter of thy lewd pranks and practices. Cogitabas quod Ehiah erat sicut tu, so Kimchi reads it. This is the evil use that wicked men make of God’ s patience, they transform him into an idol after their own fancy, they have base and bald conceits of him. But I will reprove…
Read John Trapp on Psalms 50 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) The forbearance of God (intended to give room for repentance, Romans 2:4) is misconstrued. Men come to think the Divine Being as indifferent to evil as themselves. That I was altogether.—We might render, that I was actually.And set them in order.—The insertion of “them,” referring back to “these things,” is rather confusing. Better supply thine offences. All the sins of the wicked are marshalled before them.
Read Charles John Ellicott on Psalms 50 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. These things hast thou done] My eye has been continually upon you, though my judgments have not been poured out: and because I was silent, thou didst suppose I was such as thyself; but I will reprove thee, &c. I will visit for these things.
Read AdamClarke on Psalms 50 →
CambridgeThe Cambridge Bible for Schools and Colleges21. When thou didst these things, and I kept silence, refraining from immediate condemnation of thy conduct by condign punishment, thou didst mistake longsuffering for indifference, and think that I cared as little as thyself for the laws of morality. that I was] This rendering hardly represents the original, which means that I should be or prove myself. It is the same word Ehyeh, I am, or I will be, which is found in Exodus 3:14, in God’s proclamation of Himself as the Self-revealing One, ‘I will be that I will be.’ The wicked man degrades his conception of God into a reflection of himself, and fancies that Jehovah as He reveals Himself will prove to be only like a man. set them in order]…
Read Cambridge on Psalms 50 →
Albert Barnes1798–1870Barnes' Notes on the BibleThese things hast thou done, and I kept silence - Compare the notes at Isaiah 18:4. The meaning is, that while they did these things - while they committed these abominations - he did not interfere.
Read Albert Barnes on Psalms 50 →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 have done these things, and I kept silent; you thought I was just like you. But now I rebuke you and accuse you to your face.
You have done these things, and I kept silent. You thought that I was just like you. I will rebuke you, and accuse you in front of your eyes.
You have done these things, and I kept silent; you thought I was just like you. But now I rebuke you and accuse you to your face.
When you did these things, I was silent, so you thought I was exactly like you. But now I will condemn you and state my case against you!
Tyndale line
These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes.
These things hast thou done, and I kept silence; Thou thoughtest that I was altogether such a one as thyself: But I will reprove thee, and set them in order before thine eyes.
These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes.
These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes.
These things hast thou done, and I held my tongue: therefore thou thoughtest that I was like thee: but I will reproue thee, and set them in order before thee.
Strictly literal
These [things] hast thou done, and I kept silence; thou thoughtest that I was altogether as thyself: [but] I will reprove thee, and set [them] in order before thine eyes.
These thou didst, and I kept silent, Thou hast thought that I am like thee, I reprove thee, and set in array before thine eyes.
These you did, and I kept silent, || You have thought that I am like you, || I reprove you, and set in array before your eyes.
These things hast thou done, and I kept silence: thou didst ween that I am like thyself; [but] I will reprove thee, and set it in order before thy eyes.”
You have done these things, but I have kept silent, so you thought that I was someone just like yourself. But I will reprove you and bring up, right before your eyes, all the things you have done.
From the Latin
Then shalt thou accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon thy altar.
Simplified
I kept quiet when you did these things. You thought I was someone just like you. But now I confront you, and bring my charges against you.
These things have you done, and I said nothing; it seemed to you that I was such a one as yourself; but I will make a protest against you, and put them in order before your eyes.
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 largely agree in their wording, with the Septuagint reflecting a similar structure. The Dead Sea Scrolls offer a close match to the Masoretic Text, with one word partially restored, indicating consistency across these ancient witnesses.
אֵ֤לֶּה עָשִׂ֨יתָ׀ וְֽהֶחֱרַ֗שְׁתִּי דִּמִּ֗יתָ הֱֽיוֹת־ אֶֽהְיֶ֥ה כָמ֑וֹךָ אוֹכִיחֲךָ֖ וְאֶֽעֶרְכָ֣ה לְעֵינֶֽיךָ׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
אלה עשית והחרשתי דמית איות אהיה כמו׳ך אוכיח׳ך ואערך לעיני׳ך
9 words on the leather — 1 partly restored.
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 50:21
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.
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
Conj | V-Hiphil-1cs — Conjunction · verb hiphil perfect first person common singularHC/Vhp1cs
דָּמָה (damah) is a primitive root meaning to be like or resemble. It encompasses the ideas of comparing, imagining, and devising, with various forms indicating different nuances such as making oneself like or considering something to be similar. The entries consistently highlight its use in contexts of likeness and comparison.
דָּמָה vb. be like, resemble
Qal be like, resemble
Pi. liken, compare; imagine, think, devise
liken, i.e. consider to be like, compare
imagine, form an idea, devise
Hithp. make oneself or become like
base
H1819 דָּמָה be like, resemble .be like, resemble
. liken, compare; imagine, think, devise . liken, i.e. consider to be like, compare
. imagine, form an idea, devise
. make oneself or become like
1819 damah daw-maw'
a primitive root; to compare; by implication, to resemble,
liken, consider:--compare, devise, (be) like(-n), mean, think,
use similitudes.
דָּמָה (da.mah) — to resemble.
1) to be like, resemble
1a) (Qal) to be like, resemble
1b) (Piel)
1b1) to liken, compare
1b2) to imagine, think
1c) (Hithpael) to make oneself like
1d) (Niphal)
Aramaic equivalent: de.mah (דְּמָה "be like" H1821)
V-Piel-Perf-2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep | Suff — Preposition · suffixHR/Sp2ms
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp2ms
עָרַךְ (arak) means to arrange or set in order, applicable in various contexts such as preparing a table, organizing a battle, or stating a legal case. It can also denote valuing or taxing in the Hiphil form. The word encompasses a wide range of meanings related to order and comparison.
עָרַךְ vb. arrange or set in order
Qal
arrange in order, seven altars
set or lay in order, as wood
in common life, arrange a table
arrange a battle, i.e. draw up in battle order
arrange weapons of army in order for battle
arrange words
state in order, set forth a legal case
compare (as result of arranging in order)
intrans. be comparable
base
עָרַךְ vb. denom. Hiph. value (for taxation), tax
base
H6186a עָרַךְ arrange or set in order .. . arrange in order, seven altars
. set or lay in order, as wood
. in common life, arrange a table
. arrange a battle, i.e. draw up in battle order
. arrange weapons of army in order for battle
. arrange words
. state in order, set forth a legal case
. . compare (as result of arranging in order)
. intrans. be comparable
H6186b עָרַךְ vb. denom. Hiph. value (for taxation), tax
6186 `arak aw-rak'
a primitive root; to set in a row, i.e. arrange, put in order
(in a very wide variety of applications):--put (set) (the
battle, self) in array, compare, direct, equal, esteem,
estimate, expert (in war), furnish, handle, join (battle),
ordain, (lay, put, reckon up, set) (in) order, prepare, tax,
value.
עָרַךְ (a.rakh) — to arrange.
1) to arrange, set or put or lay in order, set in array, prepare, order, ordain, handle, furnish, esteem, equal, direct, compare
1a) (Qal)
1a1) to arrange or set or lay in order, arrange, state in order, set forth (a legal case), set in place
1a2) to compare, be comparable
עָרַךְ (a.rakh) — to value.
(Hiphil) to value, tax
Conj | V-Qal-1cs — Conjunction · verb qal infinitive construct first person common singularHC/Vqc1cs
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
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp2ms
