Psalms 55:23 — Word Study
WLCוְאַתָּ֤ה אֱלֹהִ֨ים׀ תּוֹרִדֵ֬ם׀ לִבְאֵ֬ר שַׁ֗חַת אַנְשֵׁ֤י דָמִ֣ים וּ֭מִרְמָה לֹא־ יֶחֱצ֣וּ יְמֵיהֶ֑ם וַ֝אֲנִ֗י אֶבְטַח־ בָּֽךְ׃
BSAwill notlôʼ
| Greek | English | Parsing |
|---|---|---|
| וְאַתָּ֤ה | and you | Conjunction, pronoun |
| אֱלֹהִ֨ים׀ | O God | Noun common, masculine plural absolute |
| תּוֹרִדֵ֬ם׀ | you will bring down them | Verb hiphil imperfect second person masculine singular, suffix |
| לִבְאֵ֬ר | to [the] pit of | Preposition, noun common feminine singular construct |
| שַׁ֗חַת | [the] pit | Noun common, feminine singular absolute |
| אַנְשֵׁ֤י | people of | Noun common, masculine plural construct |
| דָמִ֣ים | blood | Noun common, masculine plural absolute |
| וּ֭מִרְמָה | and deceit | Conjunction, noun common feminine singular absolute |
| לֹא־ | not | Particle |
| יֶחֱצ֣וּ | they will divide in half | Verb, Qal, imperfect third person masculine plural |
| יְמֵיהֶ֑ם | days their | Noun common masculine plural construct, suffix |
| וַ֝אֲנִ֗י | and I | Conjunction, pronoun |
| אֶבְטַח־ | I will trust | Verb, Qal, imperfect first person common singular |
| בָּֽךְ׃ | in you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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. |
| KJV | But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee. |
| ASV | But thou, O God, wilt bring them down into the pit of destruction: Bloodthirsty and deceitful men shall not live out half their days; But I will trust in thee. |
| YLT | And Thou, O God, dost bring them down To a pit of destruction, Men of blood and deceit reach not to half their days, And I — I do trust in Thee! |
| WEB | But you, God, will bring them down into the pit of destruction. Bloodthirsty and deceitful men shall not live out half their days, but I will trust in you. |
| BBE | But you, O God, will send them down into the underworld; the cruel and the false will be cut off before half their days are ended; but I will have faith in you. |
The translations agree on the core message of the verse, particularly regarding God's role in bringing down the wicked.
The sentence features a main clause followed by subordinate phrases that elaborate on the fate of the wicked and the psalmist's trust in God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעַל
verbמוֹט
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 55:23
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 Lament of the Betrayedgenerated
Psalm 55:23 expresses the psalmist's deep distress over betrayal by a close companion. The surrounding verses detail the treachery of deceitful men and their eventual downfall, while the psalmist contrasts their fate with his own unwavering trust in God. This psalm reflects a common theme in the Psalms, where the faithful seek refuge in God amidst adversity, as seen in other passages like Psalm 22:5 and Psalm 31:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:15–16 | He has dug a hole and hollowed it out; he has fallen into a pit of his own making. |
| 2 | Psalm 58:9 | Before your pots can feel the burning thorns— whether green or dry— He will sweep them away. |
| 3 | Psalm 59:12–13 | By the sins of their mouths and the words of their lips, let them be trapped in their pride, in the curses and lies they utter. |
| 4 | Proverbs 15:11 | Sheol and Abaddon lie open before the LORD— how much more the hearts of men! |
| 5 | Proverbs 27:20 | Sheol and Abaddon are never satisfied; so the eyes of man are never satisfied. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — אֱלֹהִ֨ים׀, 'E.lo.Himgenerated
The term אֱלֹהִים (elohiym) is a plural noun that refers to God, often denoting the supreme deity in the Hebrew Bible. This word conveys divine majesty and power, and it is used in various contexts, sometimes to refer to judges or other divine beings. In this verse, it emphasizes the authority and sovereignty of God over the fate of the wicked.
The psalmist addresses God directly, underscoring a personal relationship. The use of אֱלֹהִים here highlights the psalmist's reliance on God's justice and intervention against those who commit violence and deceit.
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 contains one main clause led by the finite verb תּוֹרִדֵ֬ם, you will bring them down, which is followed by a prepositional phrase indicating the destination לִבְאֵ֬ר שַׁ֗חַת, to the pit of destruction. The structure emphasizes God's active role in delivering justice while contrasting it with the psalmist's personal declaration of trust.
The syntax places the subject אַתָּ֤ה first, highlighting the direct address to God, followed by the action of bringing down the wicked, which underscores the psalmist's faith in divine intervention.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִ֨ים as κύριον, meaning 'Lord', which reflects a more personal address to God, aligning with the Greek tradition of emphasizing God's lordship.
The choice of διαθρέψει for שַׁ֗חַת indicates a focus on the aspect of destruction, aligning with the Hebrew meaning but also emphasizing the outcome of divine judgment.
In plain words — the whole versegenerated
Psalm 55:23 states that God will bring down wicked people who shed blood and deceive others, ensuring they do not live out their days. In contrast, the psalmist expresses his trust in God for protection and justice.
Frequently Asked Questionsgenerated
The 'Pit of destruction' refers to a place of ruin or death, often understood as a grave or a metaphor for divine judgment.
The psalmist trusts in God because he believes in God's justice and ability to protect him from the deceitful and violent.
This phrase describes those who commit acts of violence and dishonesty, highlighting the moral decay that the psalmist is lamenting.
The verse reflects the theme of justice by contrasting the fate of the wicked with the psalmist's faith in God's protection and righteousness.
Reflection Questionsgenerated
- In what ways have I seen God bring justice in my life or in the lives of others?
- How can I cultivate a deeper trust in God during difficult times?
- What does this verse teach me about the consequences of deceit and violence?
- How can I apply the psalmist's example of trust in God to my own challenges?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced this psalm to discuss themes of divine justice and trust in God, as seen in Augustine's writings.
But to the others what? "But You, O God, shall bring them down unto the pit of corruption" [Psalms 55:23]. The pit of corruption is the darkness of sinking under.Early Church Fathers on Psalms 55 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 55:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut thou, O God, shall bring them down,.... Ahithophel and his accomplices in the conspiracy against David, Judas and the wicked Jews concerned in Christ's death; and did not believe in him; into the
Read John Gill on Psalms 55 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.
Read Robert Jamieson on Psalms 55 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShalt bring them down; my wicked enemies, of whom I have hitherto spoken. Bloody and deceitful men; that colour their cruel intentions with specious and deceitful pretences; which are most hateful to God and all men. Shall not live out half their days; not half of what others live, and they by the course of nature might live; but shall be cut off by God’ s just judgment, by an untimely and violent death. But I will trust in thee; and in this confidence I will quietly and patiently wait upon thee, for their downfall, and for my deliverance.
Read Matthew Poole on Psalms 55 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 55:23 But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.Ver. 23. But thou, O God, shalt bring them down into the pit of destruction] Into the deep Gehenna, saith the Chaldee; thou shalt hurl them into hell, from their lofty tops here. Bloody and deceitful men shall not live out half their days] Heb. shall not half their days; that is, shall be soon cut off, die in the flower of their age, come to an untimely end ( Ad generum Cereris, &c.); either the sword in battle or the sword of justice shall cut them off; or some treachery of men, or their own intemperance, or God’ s immediate…
Read John Trapp on Psalms 55 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. But thou, O God, shalt bring them down into the pit of destruction] The Chaldee is emphatic: "And thou, O Lord, by thy WORD (במימרך bemeymerach) shalt thrust them into the deep gehenna, the bottomless pit, whence they shall never come out; the pit of destruction, where all is amazement, horror, anguish, dismay, ruin, endless loss, and endless suffering." Bloody and deceitful men shall not live out half their days] So we find, if there be an appointed time to man upon earth, beyond which he cannot pass; yet he may so live as to provoke the justice of God to cut him off before he arrives at that period; yea, before he has reached half way to that limit. According to the decree of…
Read AdamClarke on Psalms 55 →CambridgeThe Cambridge Bible for Schools and Colleges23. shalt bring them down] Namely, the foes, who are still in the Psalmist’s mind: their end is the pit of the grave: a premature death awaits bloodthirsty and deceitful men, whom God abhors (Psalms 5:6). Cp. Psalms 37:35 f; Psalms 109:8, and many passages which speak of the penal death of the wicked. But I &c.] But as for me, I will trust in thee. The same God who destroys the wicked is the object of the Psalmist’s trust: and in truth the extermination of the wicked is but the converse of the reward and exaltation of the righteous: the one is the necessary preliminary to the other: and the earth, be it remembered, is the stage upon which the Psalmist expects to see the dénouement of the…
Read Cambridge on Psalms 55 →Albert Barnes1798–1870Barnes' Notes on the BibleBut thou, O God, shalt bring them down into the pit of destruction - The word “them,” here evidently refers to the enemies of the psalmist; the wicked people who were arrayed against him, and who sought his life.
Read Albert Barnes on Psalms 55 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Thou… shalt bring them down into the pit of destruction—This verse must be taken as a repetition of the sense and intention of Psa 55:15, “pit of destruction,” here, being equal to sheol there.
Read Daniel Denison Whedon on Psalms 55 →The verse in English, compared — 16 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
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.
But you, God, will bring them down into the pit of destruction. Bloodthirsty and deceitful men shall not live out half their days, but I will trust in you.
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.
But you, O God, will bring them down to the deep Pit. Violent and deceitful people will not live even half a normal lifespan. But as for me, I trust in you.
Tyndale line
But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.
But thou, O God, wilt bring them down into the pit of destruction: Bloodthirsty and deceitful men shall not live out half their days; But I will trust in thee.
But thou, O God, shalt bring them down into the pit of destruction: bloodthirsty and deceitful men shall not live out half their days; but I will trust in thee.
But thou, O God, wilt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.
And thou, O God, shalt bring them downe into the pitte of corruption: the bloudie, and deceitfull men shall not liue halfe their dayes: but I will trust in thee.
Strictly literal
And thou, O God, wilt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days. But as for me, I will confide in thee.
And Thou, O God, dost bring them down To a pit of destruction, Men of blood and deceit reach not to half their days, And I — I do trust in Thee!
And You, O God, bring them down || To a pit of destruction, || Men of blood and deceit do not reach to half their days, || And I trust in You!
(55:24) But thou, O God, thou wilt bring them down into the pit of destruction: let not the men of blood and deceit live out half their days; but I will indeed trust in thee.
But you, God, will bring the wicked down into the pit of destruction; bloodthirsty and deceitful men will not live even half as long as others, but I will trust in you.
Simplified
But you, God, will bring down murderers and liars, throwing them into the pit of destruction before they have even lived half their lives. As for me, I will trust in you.
But you, O God, will send them down into the underworld; the cruel and the false will be cut off before half their days are ended; but I will have faith in you.
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 the wording of Psalm 55:23, with 11 of the 14 words matched. The Septuagint's word order and articles differ, but the core message remains intact, highlighting the psalmist's trust in God amidst the fate of the wicked.
וְאַתָּ֤ה אֱלֹהִ֨ים׀ תּוֹרִדֵ֬ם׀ לִבְאֵ֬ר שַׁ֗חַת אַנְשֵׁ֤י דָמִ֣ים וּ֭מִרְמָה לֹא־ יֶחֱצ֣וּ יְמֵיהֶ֑ם וַ֝אֲנִ֗י אֶבְטַח־ בָּֽךְ׃
11 of the 14 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 55:23
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HC/Pp2ms — Conjunction · pronounHC/Pp2ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
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 יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
HVhi2ms/Sp3mp — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp3mp
בְּאֵר (be'er) refers to a well or pit, often created by digging. It can denote a spring as well. The term appears in Genesis 26:21 and is also used as a proper noun for a location in the desert, situated north of Eleutheropolis.
בְּאֵר n.f. Gn 26:21 well, pit
a well, often as made by digging
pit
as n.pr.loc.
a station of Isr. in desert
8 miles north of Eleutheropolis
base
H875 בְּאֵר well, pit
875 'er be-ayr'
from 874; a pit; especially a well:--pit, well.
see HEBREW for 0874
בְּאֵר (be.er) — well.
well, pit, spring
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 שַׁ֫חַת (shachath) means 'pit' and is derived from a root that suggests destruction or corruption. It covers a range of meanings including a physical pit, grave, and figuratively, hell or destruction. The entries note its use in contexts related to traps and Sheol, the grave.
שַׁ֫חַת n.f. pit
base
H7845 שַׁ֫חַת pit
7845 shachath shakh'-ath
from 7743; a pit (especially as a trap); figuratively,
destruction:--corruption, destruction, ditch, grave, pit.
see HEBREW for 07743
שַׁ֫חַת (sha.chat) — Pit: hell.
Pit, of hell
Another name of she.ol (שְׁאוֹל "Sheol" H7585)
This name means pit, grave
שַׁ֫חַת (sha.chat) — pit: grave.
1) pit, destruction, grave
1a) pit (for catching lions)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
The word translates different Hebrew words of which the most important are:
(1) bor, "pit" or "cistern," made by digging, (Ge 37:20); hence, "dungeon" (Jer 38:6, margin "pit");
(2) be'er, "pit" or "well" made by digging (Ge 21:25);
(3) she'ol, generally rendered "hell" in the King James Version (see HELL);
Pit
A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).
[HELL]
A reservoir, either natural or artificial, for water. Pits were sometimes used as dungeons, Ge 37:20; Jer 38:6; or being slightly covered, and baited, they served as traps to catch wild beasts, a device which illustrates the plots of designing men and women, Ps 119:85; Pr 22:14; 26:27; Eze 19:4. The word pit is also used to denote the grave, Ps 28:1; 30:3,9; and hell, Re 20:1.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
HC/Ncfsa — Conjunction · noun common feminine singular absoluteHC/Ncfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…
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
חָצָה (chatsah) means to divide or cut in two. It can refer to halving something or being divided, with usages in both the Qal and Niphal forms. The entries indicate that it can also imply living out half of one's life, though specific verse references are not provided.
חָצָה vb. divide
Qal
divide
shall not halve their days, i.e. enjoy even half of the normal number
Niph. be divided
base
H2673 חָצָה divide
2673 chatsah khaw-tsaw'
a primitive root (compare 2086)); to cut or split in two; to
halve:--divide, X live out half, reach to the midst,
participle
see HEBREW for 02086
חָצָה (cha.tsah) — to divide.
1) to divide, cut in two, cut short, live half (of one's life)
1a) (Qal)
1a1) to divide
1a2) to half, cut in two
1b) (Niphal) to be divided
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
haf.
See NUMBER.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HNcmpc/Sp3mp — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HC/Pp1bs — Conjunction · pronounHC/Pp1bs
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
→ See FAITH
- God is the true object of
- The fear of God leads to
- ENCOURAGEMENTS TO
. The everlasting strength of God
. The goodness of God
. The loving-kindness of God
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms