Psalms 52:5 — Word Study
WLCגַּם־ אֵל֮ יִתָּצְךָ֪ לָ֫נֶ֥צַח יַחְתְּךָ֣ וְיִסָּחֲךָ֣ מֵאֹ֑הֶל וְשֵֽׁרֶשְׁךָ֨ מֵאֶ֖רֶץ חַיִּ֣ים סֶֽלָה׃
BSASelahçelâh [a pause, a moment of reflection]
| Greek | English | Parsing |
|---|---|---|
| גַּם־ | also | Adverb |
| אֵל֮ | God | Noun common, masculine singular absolute |
| יִתָּצְךָ֪ | he will tear down you | Verb qal imperfect third person masculine singular, suffix |
| לָ֫נֶ֥צַח | to perpetuity | Preposition, noun common masculine singular absolute |
| יַחְתְּךָ֣ | he will snatch up you | Verb qal imperfect third person masculine singular, suffix |
| וְיִסָּחֲךָ֣ | and he will tear away you | Conjunction, verb qal third person masculine singular, suffix |
| מֵאֹ֑הֶל | from a tent | Preposition, noun common masculine singular absolute |
| וְשֵֽׁרֶשְׁךָ֨ | and he will root up you | Verb piel sequential perfect third person masculine singular, suffix |
| מֵאֶ֖רֶץ | from [the] land of | Preposition, noun common feminine singular construct |
| חַיִּ֣ים | living [people] | |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely God will bring you down to everlasting ruin; He will snatch you up and tear you away from your tent; He will uproot you from the land of the living. Selah |
| KJV | God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah. |
| ASV | God will likewise destroy thee for ever; He will take thee up, and pluck thee out of thy tent, And root thee out of the land of the living. [Selah |
| YLT | Also — God doth break thee down for ever, Taketh thee, and pulleth thee out of the tent, And He hath uprooted thee Out of the land of the living. Selah. |
| WEB | God will likewise destroy you forever. He will take you up, and pluck you out of your tent, and root you out of the land of the living. Selah. |
| BBE | But God will put an end to you for ever; driving you out from your tent, uprooting you from the land of the living. (Selah.) |
Translations agree on the core message of God's judgment in this verse.
The sentence is structured with a main clause followed by a series of actions that God will take, emphasizing the severity of His judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 52:5
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 Judgment of the Wickedgenerated
Psalm 52:5 serves as a stark reminder of God's power over the wicked. The psalmist describes the fate of those who deceive and oppress, emphasizing that God will bring them down to everlasting ruin. This verse is part of a larger context where the righteous will witness the downfall of the wicked and respond with fear and mockery, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:14–16 | Behold, the wicked man travails with evil; he conceives trouble and births falsehood. |
| 2 | Psalm 55:23 | But You, O God, will bring them down to the Pit of destruction; men of bloodshed and deceit will not live out half their days. But I will trust in You. |
| 3 | Psalm 64:7–10 | But God will shoot them with arrows; suddenly they will be wounded. |
| 4 | Psalm 120:2–4 | Deliver my soul, O LORD, from lying lips and a deceitful tongue. |
| 5 | Psalm 140:9–11 | May the heads of those who surround me be covered in the trouble their lips have caused. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יִתָּצְךָ֪, yi.ta.tze.Khagenerated
The verb יִתָּצְךָ֪ (yi.ta.tze.Kha) is in the imperfect tense, indicating an ongoing action that will take place in the future. It conveys the idea of tearing down or destroying, suggesting a forceful removal of the wicked from their place.
This word is derived from the root meaning to tear down, which can apply to both physical structures and metaphorical entities, such as a person's life or status. In this context, it emphasizes God's active role in enacting judgment against those who oppose Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning of the actions described.
Sentence Structuregenerated
The finite verb יִתָּצְךָ֪ (yi.ta.tze.Kha) governs the entire verse, with several phrases detailing the actions God will take against the wicked. The structure emphasizes the sequence of God's judgment.
The use of multiple verbs in succession — יַחְתְּךָ֣ (yach.te.Kha), וְיִסָּחֲךָ֣ (ve.yi.sa.cha.Kha), and שֵֽׁרֶשְׁךָ֨ (ve.she.resh.Kha) — creates a rhythm that underscores the severity and completeness of God's actions.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יִתָּצְךָ֪ is rendered as ἀγαθωσύνην (agathōsynēn), which suggests a focus on goodness rather than destruction. This choice reflects a different interpretive angle, possibly emphasizing the contrast between the wicked and the righteous.
The translation choices in the Septuagint indicate a broader understanding of the text, where the emphasis may shift from the immediate judgment to the overarching theme of divine justice.
In plain words — the whole versegenerated
Psalm 52:5 warns that God will bring down the wicked to eternal ruin. He will snatch them away from their homes and uproot them from the land of the living. This verse emphasizes God's power over those who deceive and oppress.
Frequently Asked Questionsgenerated
It signifies God's judgment against those who act deceitfully and oppress others, highlighting the certainty of their downfall.
This verse serves as a key point in the psalm, illustrating the contrast between the fate of the wicked and the security of the righteous.
Selah is a musical term indicating a pause for reflection, inviting the reader to consider the weight of the preceding statements.
It serves as a reminder of God's justice and the importance of living righteously, trusting in His ultimate authority.
Reflection Questionsgenerated
- In what ways do I see God's justice at work in the world around me?
- How can I ensure that I am living righteously and not falling into deceit?
- What does the concept of Selah mean for my personal moments of reflection?
- How do I respond to the idea of God's judgment against the wicked?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss the fate of the wicked and the assurance of God's justice, drawing from its themes to illustrate moral teachings.
So that the righteous, when they see it, will be afraid and will mock him.Early Church Fathers on Psalms 52 →
Because of this there follows in the Psalm, "You have loved all words of sinking under" [Psalms 52:5]. Rescue therefore yourself, if you can, from sinking under.Early Church Fathers on Psalms 52 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 52:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGod shall likewise destroy thee for ever,.... As a just retaliation for the mischief done to others; or, "therefore God shall destroy" (z), c.
Read John Gill on Psalms 52 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGod shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah. God shall likewise.
Read Robert Jamieson on Psalms 52 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLikewise, i.e. totally and unavoidably, as thou didst destroy the priests. Pluck thee, i.e. violently, and irresistibly, and suddenly remove thee, as the Hebrew word signifies. Out of thy dwelling-place; from thy house and lands, and all the wages of thy unrighteousness. Or, out of his (i.e. the Lord’ s) tabernacle; in which thou didst seek and take the matter of thy slanders, and from which thou didst cut off the Lord’ s priests. Therefore God shall excommunicate thee from his presence, and from the society of the faithful. Root thee out; though thou seemest to have taken very deep rooting, and to be the more firmly settled for this barbarous cruelty, yet God shall pluck thee up by the…
Read Matthew Poole on Psalms 52 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 52:5 God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of [thy] dwelling place, and root thee out of the land of the living. Selah.Ver. 5. God shall likewise destroy thee] Here are quot verba tot tonitrua, so many words, so many thunderclaps. As thou hast destroyed the Lord’ s priests and their whole city, razing and harassing it; so God will demolish and destroy thee utterly, as a house pulled down to the ground, so that one stone is not left upon another, Leviticus 14:45. So shall God pull down Doeg from that high preferment which he by sycophancy hath got at court, Iudicium ipsum lethale describitur. He shall take thee away] As a coal of fire is…
Read John Trapp on Psalms 52 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Destroy.—Better, tear down, as if of a building. Take thee away.—Better, lay hold of thee. The Hebrew word is always used of taking a live coal from the hearth. Notice, however, that the exactly opposite is intended of our “pluck a brand from the burning.” Here the idea is of pulling the house-fire to pieces, and so extinguishing domestic life.
Read Charles John Ellicott on Psalms 52 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. God shall likewise destroy thee] 1. God shall set himself to destroy thee; יתצך yittotscha, "he will pull down thy building;" he shall unroof it, dilapidate, and dig up thy foundation. 2. He shall bruise or break thee to pieces for ever; thou shalt have neither strength, consistence, nor support. 3. He will mow thee down, and sweep thee away like dust or chaff, or light hay in a whirlwind, so that thou shalt be scattered to all the winds of heaven. Thou shalt have no residence, no tabernacle: that shall be entirely destroyed. Thou shalt be rooted out for ever from the land of the living. The bad fruit which it has borne shall bring God's curse upon the tree; it shall not merely…
Read AdamClarke on Psalms 52 →CambridgeThe Cambridge Bible for Schools and Colleges5. likewise] We might have expected therefore, as P.B.V. following Vulg. loosely renders: but likewise is significant. There is a correspondence and equivalence between the sin and its punishment Cp. Micah 2:1-10, where the idea is worked out that the heartless oppressors who have driven the poor from their homes will be driven from the land into exile. The doom of the wicked man is forcibly described by various figures. He fancies himself securely intrenched in the fortress of his wealth, but God will break him down (Judges 8:9) and that for ever, so that there will be no restoration of the ruins. He is at ease in his home, but God will take him as a man takes a coal from the hearth with…
Read Cambridge on Psalms 52 →Albert Barnes1798–1870Barnes' Notes on the BibleGod shall likewise destroy thee for ever - Margin, “beat thee down.” The Hebrew word means to “tear, to break down, to destroy:” Leviticus 14:45; Judges 6:30.
Read Albert Barnes on Psalms 52 →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
Surely God will bring you down to everlasting ruin; He will snatch you up and tear you away from your tent; He will uproot you from the land of the living. Selah
God will likewise destroy you forever. He will take you up, and pluck you out of your tent, and root you out of the land of the living. Selah.
Surely God will bring you down to everlasting ruin; He will snatch you up and tear you away from your tent; He will uproot you from the land of the living. Selah
Yet God will make you a permanent heap of ruins. He will scoop you up and remove you from your home; he will uproot you from the land of the living. (Selah)
Tyndale line
God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah.
God will likewise destroy thee for ever; He will take thee up, and pluck thee out of thy tent, And root thee out of the land of the living. [Selah
God shall likewise destroy thee for ever, he shall take thee up, and pluck thee out of thy tent, and root thee out of the land of the living. Selah
God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling-place, and root thee out of the land of the living. Selah.
So shall God destroy thee for euer: he shall take thee and plucke thee out of thy tabernacle, and roote thee out of ye land of the liuing. Selah.
Strictly literal
God shall likewise destroy thee for ever; he shall take thee away, and pluck thee out of [thy] tent, and root thee out of the land of the living. Selah.
Also — God doth break thee down for ever, Taketh thee, and pulleth thee out of the tent, And He hath uprooted thee Out of the land of the living. Selah.
Also—God breaks you down forever, || Takes you, and pulls you out of the tent, || And He has uprooted you || Out of the land of the living. Selah.
(52:7) [Therefore] God will also destroy thee for ever: he will take thee away, and pluck thee out of his tent, and root thee out of the land of life. Selah.—
God will likewise destroy you forever; he will take you up and pluck you out of your tent and root you out of the land of the living. Selah
From the Latin
Shall not all the workers of iniquity know, who eat up my people as they eat bread?
Simplified
But God will strike you down so hard you'll never get up. He will grab hold of you and drag you from your tent. He will tear you out of the land of the living. Selah.
But God will put an end to you for ever; driving you out from your tent, uprooting you from the land of the living. (Selah.)
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint in some respects, but the latter's translation choices indicate a different interpretive approach. The Dead Sea Scrolls fragment contains partial words that suggest a similar message, though it is not a complete match with the Masoretic Text.
גַּם־ אֵל֮ יִתָּצְךָ֪ לָ֫נֶ֥צַח יַחְתְּךָ֣ וְיִסָּחֲךָ֣ מֵאֹ֑הֶל וְשֵֽׁרֶשְׁךָ֨ מֵאֶ֖רֶץ חַיִּ֣ים סֶֽלָה׃
6 of the 11 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.
שקר [מדבר] [צדק] [סלה]
4 words of the verse are on this fragment — 1 partly restored, 3 supplied entire by an editor.
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 52:5
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
HNcmsa — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word נָתַץ (nathats) is a primitive root meaning to tear down or break down. It encompasses various forms, including pulling down, destroying, and overthrowing, with different grammatical aspects indicating active and passive forms. The entries describe its use in both literal and figurative contexts, but do not reference specific verses.
נָתַץ vb. pull down, break down
Qal
lit. pull down a structure
fig.
Niph. be pulled, broken, down
Pi. tear down (chiefly late)
Pu. be torn down
Hoph. be broken down, broken
base
H5422 נָתַץ pull down, break down
5422 nathats naw-thats'
a primitive root; to tear down:--beat down, break down
(out), cast down, destroy, overthrow, pull down, throw down.
נָתַץ (na.tats) — to tear.
1) to pull down, break down, cast down, throw down, beat down, destroy, overthrow, break out (teeth)
1a) (Qal)
1a1) to pull down
1a2) to break down, break off
1b) (Niphal) to be pulled or broken down
1c) (Piel) to tear down
1d) (Pual) to be torn down
1e) (Hophal) to be broken, be broken down
HVqi3ms/Sp2ms — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp2ms
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
חָתָה (chathah) is a Hebrew verb meaning to snatch up or take hold of, particularly in reference to fire or coals. The entries indicate that it conveys the idea of seizing or picking up, often in a context involving heat or flames.
[חָתָה] vb. snatch up, usu. fire, coals
base
H2846 [חָתָה] snatch up, usu. fire, coals
2846 chathah khaw-thaw'
a primitive root; to lay hold of; especially to pick up
fire:--heap, take (away).
חָתָה (cha.tah) — to snatch up.
(Qal) to take hold of, seize, take away, pile up, snatch up (coals)
HVqi3ms/Sp2ms — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp2ms
נָסַח (nasach) means to pull or tear away. It can refer to tearing down or being torn away, with usages in both the Qal and Niphal forms. The Aramaic equivalent is נְסַח (nesach), which also means 'to pull away.'
[נָסַח] vb. pull or tear away
Qal the house of proud men will י׳ tear down
Niph. and ye shall be torn away from off the land.
base
H5255 [נָסַח] pull or tear away
5255 nacach naw-sakh'
a primitive root; to tear away:--destroy, pluck, root.
נָסַח (na.sach) — to pull.
1) to pull or tear away
1a) (Qal) to tear away, tear down
1b) (Niphal) to be torn away
Aramaic equivalent: ne.sach (נְסַח "to pull away" H5256)
HC/Vqu3ms/Sp2ms — Conjunction · verb qal third person masculine singular · suffixHC/Vqu3ms/Sp2ms
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
tent ('ohel; skene; 'ohel is a derivative of 'ahal, "to be clear," "to shine"; hence, 'ohel, "to be conspicuous from a distance"): In the great stretches of uncultivated lands in the interior of Syria or Arabia, which probably have much the same aspect today as in Abraham's time, it is an easy matter to espy an encampment of roving Bedouin, "a nation .... that dwelleth without care .... that have neither gates nor bars" (Jer 49:31). The peaks of their black (compare So 1:5) goats' hair tents stand out in contrast against the lighter colors of the soil.
There seems to be little doubt about the antiquity of the Arab tent, and one can rightly believe that-the dwelling-places of Abraham, Sarah, Jacob, and their descendants were made on the same pattern and of the same materials (
Tent
(1.) Heb. ‘ohel (Gen. 9:21, 27). This word is used also of a dwelling or habitation (1 Kings 8:66; Isa. 16:5; Jer. 4:20), and of the temple (Ezek. 41:1). When used of the tabernacle, as in 1 Kings 1:39, it denotes the covering of goat’s hair which was placed over the mishcan.
(2.) Heb. mishcan (Cant. 1:8), used also of a dwelling (Job 18:21; Ps. 87:2), the grave (
Among the leading characteristics of the nomad races, those two have always been numbered whose origin has been ascribed to Jabal the son of Lameth, (Genesis 4:20) viz., to be tent-dwellers and keepers of cattle. The same may be said of the forefathers of the Hebrew race; nor was it until the return into Canaan from Egypt that the Hebrews became inhabitants of cities. An Arab tent is called beit , "house;" its covering consists of stuff, about three quarters of a yard broad, made of black goat’s-hair, (Solomon 1:5) laid parallel with the tent’s length. This is sufficient to resist the heaviest rain. The tent-poles or columns are usually nine in number, placed in three groups; but many tents have only one pole, others two or three. The ropes which hold the tent in its place are fastened, not to the tent-cover itself, but to loops…
Dwelling in tents was very general in ancient times among Eastern nations, Ge 4:20; their way of life being pastoral, locomotion became necessary for pasturage, and dwellings adapted for such a life became indispensable, Isa 38:12. The patriarchs Abraham, Isaac, and Jacob dwelt in tents, Ge 18:1 Heb 11:9; and on the exodus of the Israelites from Egypt, throughout their peregrinations until they obtained the promised land, and to some extent afterwards, they adopted the same kind of habitation. See BOOTHS. Hence the expression. "Every man to his tents, O Israel," etc.,
The Hebrew word שָׁרַשׁ (*sharash*) is a verb that relates to rooting, both in the sense of establishing roots and uprooting. It includes various forms such as rooting up, taking root, and being rooted out. The entries indicate a range of meanings connected to the concept of roots, but there is no significant disagreement among the lexicons.
[שָׁרַשׁ] vb. denom. Pi. = deal with the roots
root up, out
Pu. be rooted up (of produce)
Po‛ēl take root, establish oneself firmly
Po‛al id.
Hiph. id.
base
H8327 שָׁרַשׁ vb. denom. Pi. = deal with the roots
8327 sharash shaw-rash'
a primitive root; to root, i.e. strike into the soil, or (by
implication) to pluck from it:--(take, cause to take) root
(out).
שָׁרַשׁ (sha.rash) — to uproot.
1) to uproot, take root, deal with the roots
1a) (Piel) to root up, root out
1b) (Pual) to be rooted up or out (of produce)
1c) (Poel) to take root
1d) (Poal) to take root
1e) (Hiphil) to take root, cause to take root
Hc/Vpq3ms/Sp2ms — Verb piel sequential perfect third person masculine singular · suffixHc/Vpq3ms/Sp2ms
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HR/Ncfsc — Preposition · noun common feminine singular constructHR/Ncfsc
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…
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
HAampa — HAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
Part — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.