Psalms 56:5 — Word Study
WLCכָּל־ הַ֭יּוֹם דְּבָרַ֣י יְעַצֵּ֑בוּ עָלַ֖י כָּל־ מַחְשְׁבֹתָ֣ם לָרָֽע׃
BSAmy wordsdâbâr [my spoken thoughts, my message]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| הַ֭יּוֹם | the day | Particle, noun common masculine singular absolute |
| דְּבָרַ֣י | words my | Noun common masculine plural construct, suffix |
| יְעַצֵּ֑בוּ | they twist | Verb, Piel, imperfect third person masculine plural |
| עָלַ֖י | [are] on me | Preposition, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| מַחְשְׁבֹתָ֣ם | plans their | Noun common feminine plural construct, suffix |
| לָרָֽע׃ | for evil | Preposition |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All day long they twist my words; all their thoughts are on my demise. |
| KJV | Every day they wrest my words: all their thoughts are against me for evil. |
| ASV | All the day long they wrest my words: All their thoughts are against me for evil. |
| YLT | All the day they wrest my words, Concerning me all their thoughts [are] for evil, |
| WEB | All day long they twist my words. All their thoughts are against me for evil. |
| BBE | Every day they make wrong use of my words; all their thoughts are against me for evil. |
Translations agree on the meaning of יְעַצֵּ֑בוּ as 'twist.'
The structure consists of a main clause with adverbial and prepositional phrases providing additional context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבְּ
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 56:5
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 — A Psalm of Lamentgenerated
Psalms 56:5 reflects the psalmist's anguish as he faces constant verbal attacks and schemes against him. This lament highlights the emotional pain of being misrepresented and targeted by others, which is a recurring theme in the Psalms. The psalmist seeks refuge in God, contrasting his plight with divine protection and trust, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 29:20–21 | For the ruthless will vanish, the mockers will disappear, and all who look for evil will be cut down— |
| 2 | Matthew 22:15 | Then the Pharisees went out and conspired to trap Jesus in His words. |
| 3 | Matthew 26:61 | and declared, “This man said, ‘I am able to destroy the temple of God and rebuild it in three days.’” |
| 4 | Luke 11:54 | waiting to catch Him in something He might say. |
| 5 | John 2:19 | Jesus answered, “Destroy this temple, and in three days I will raise it up again.” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יְעַצֵּ֑בוּ, ye.'a.Tze.vugenerated
The verb יְעַצֵּ֑בוּ (ye'aTze.vu) is a Piel imperfect form, meaning 'they twist' or 'they distort.' It indicates an active, ongoing action performed by the subjects, which in this case are the psalmist's adversaries. The root conveys a sense of shaping or carving, often with a negative connotation of causing pain or distress.
This verb captures the essence of the psalmist's experience, where his words are not just misinterpreted but actively manipulated to harm him. The Piel stem emphasizes the intensity of the action, suggesting a deliberate effort to distort the psalmist's message.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses the term twist for יְעַצֵּ֑בוּ.
Sentence Structuregenerated
The finite verb יְעַצֵּ֑בוּ governs the main clause, which describes the actions of the psalmist's enemies. The sentence structure emphasizes the continuous nature of their actions throughout the day.
The phrase כָּל־ הַ֭יּוֹם serves as an adverbial modifier, indicating that the twisting of words occurs constantly. This placement highlights the relentless nature of the psalmist's suffering.
Septuagint Backgroundgenerated
The Septuagint translates יְעַצֵּ֑בוּ as ἐπαινέσω, which suggests a broader interpretation of the act of twisting as not only distorting but also possibly praising in a deceptive manner. This choice indicates an interpretive nuance that may reflect the translators' understanding of the psalmist's plight.
This rendering shows a widening of the meaning, as it encompasses both the act of distortion and the potential for false praise, highlighting the complexity of the adversaries' actions.
In plain words — the whole versegenerated
Psalms 56:5 describes how the psalmist feels constantly attacked by others who twist his words and plot against him. This verse captures the pain of being misunderstood and the emotional distress that comes from such betrayal.
Frequently Asked Questionsgenerated
It means that the psalmist's words are being misrepresented or distorted by his enemies, causing him distress.
The psalmist feels targeted due to the malicious intent of those around him who are focused on his downfall.
This verse illustrates the psalmist's feelings of vulnerability and betrayal, as he is under constant scrutiny and attack.
We can learn about the importance of seeking refuge in God during times of distress and the reality of facing opposition in life.
Reflection Questionsgenerated
- How do I respond when I feel misunderstood or misrepresented by others?
- What are some ways I can support those who are facing similar struggles?
- In what situations do I find it difficult to trust in God like the psalmist?
- How can I be more aware of my words and their impact on others?
The early church on this verse — how the Fathers read it
Early commentators, such as Augustine of Hippo, reference this verse to discuss the nature of opposition faced by the faithful.
"All day long my words they abhorred" [Psalms 56:5]. Thus they are, you know.Early Church Fathers on Psalms 56 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 56:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEvery day they wrest my words,.... Form, fashion, and shape them at their pleasure; construe them, and put what sense upon them they think fit.
Read John Gill on Psalms 56 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEvery day they wrest my words: all their thoughts are against me for evil. Every day they wrest my words. "Wrest" - literally, vex my protestations of innocence.
Read Robert Jamieson on Psalms 56 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey wrest my words; they misconstrue and pervert my most innocent expressions, and turn them into matter of calumny, wherewith they may incense Saul against me. Or, they perplex my affairs. All their thoughts are against me for evil; it is their whole study to do me mischief.
Read Matthew Poole on Psalms 56 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 56:5 Every day they wrest my words: all their thoughts [are] against me for evil.Ver. 5. Every day they wrest my words] Or, my matters; they distort and pervert everything I say, or do, from the true intention, and all to make a traitor of me. That I carried myself wisely in the court, valiantly in the field, faithfully toward Jonathan, cautiously for the safeguard of mine own life, shifting as I could from one place to another; all this they say was done out of affectation for the kingdom, and as seeking Saul’ s death. So they dealt by our Saviour in the Gospel, taking that with the left hand which he tendered with the right, and many times marring a good text by an ill gloss put…
Read John Trapp on Psalms 56 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Wrest.—Properly, afflict; and so some, “injure my cause.” But “torture my words” is intelligible.
Read Charles John Ellicott on Psalms 56 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Every day they wrest my words] They have been spies on my conduct continually; they collected all my sayings, and wrested my words out of their proper sense and meaning, to make them, by inuendos, speak treason against Saul. They are full of evil purposes against me.
Read AdamClarke on Psalms 56 →CambridgeThe Cambridge Bible for Schools and Colleges5–11. The second division of the Psalm is similar to the first: a description of present distress, and prayer for help, followed by an expression of perfect confidence in God’s protection.
Read Cambridge on Psalms 56 →Albert Barnes1798–1870Barnes' Notes on the BibleEvery day they wrest my words - The word here rendered “wrest,” means literally to give pain, to grieve, to afflict; and it is used here in the sense of “wresting,” as if force were applied to words;
Read Albert Barnes on Psalms 56 →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
All day long they twist my words; all their thoughts are on my demise.
All day long they twist my words. All their thoughts are against me for evil.
All day long they twist my words; all their thoughts are on my demise.
All day long they cause me trouble; they make a habit of plotting my demise.
Tyndale line
Every day they wrest my words: all their thoughts are against me for evil.
All the day long they wrest my words: All their thoughts are against me for evil.
All the day long they wrest my words: all their thoughts are against me for evil.
Every day they wrest my words: all their thoughts are against me for evil.
Mine owne wordes grieue me dayly: all their thoughtes are against me to doe me hurt.
Strictly literal
All the day long they wrest my words; all their thoughts are against me for evil.
All the day they wrest my words, Concerning me all their thoughts [are] for evil,
All the day they wrest my words, || All their thoughts [are] for evil concerning me,
(56:6) All the day they wrest my words: against me are all their thoughts for evil.
All the day long they twist my words; all their thoughts are against me for evil.
From the Latin
And he hath delivered my soul from the midst of the young lions. I slept troubled. The sons of men, whose teeth are weapons and arrows, and their tongue a sharp sword.
Simplified
They constantly twist my words against me; they spend all their time thinking of evil things to do to me.
Every day they make wrong use of my words; all their thoughts are against me for evil.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads כָּל־ הַ֭יּוֹם דְּבָרַ֣י יְעַצֵּ֑בוּ עָלַ֖י כָּל־ מַחְשְׁבֹתָ֣ם לָרָֽע׃. The Septuagint matches six of the eight words, indicating a close relationship between the two texts, though the word order and phrasing differ.
כָּל־ הַ֭יּוֹם דְּבָרַ֣י יְעַצֵּ֑בוּ עָלַ֖י כָּל־ מַחְשְׁבֹתָ֣ם לָרָֽע׃
6 of the 8 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 56:5
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-ms | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
The Hebrew word עָצַב (atsab) has dual meanings: it can refer to causing hurt, pain, or grief, and it can also mean to shape or fashion. It is built from a primitive root that conveys both negative emotions and the act of creating. The entries indicate that it can be used in various forms, such as causing pain (Hiphil) or shaping (Piel).
[עָצַב] vb. hurt, pain, grieve
Qal his father had not pained him
Niph. be pained for
Pi. they vexed his holy spirit
Hiph. they used to cause him [י׳] pain.
Hithp. and he was vexed to his heart
base
[עָצַב] vb. Pi. shape, fashion
Pi. thy hands shaped me, etc.
Hiph. to fashion her, i.e. make images of her
base
H6087a עָצַב hurt, pain, grieve H6087b עָצַב Pi. shape, fashion
6087 `atsab aw-tsab'
a primitive root; properly, to carve, i.e. fabricate or
fashion; hence (in a bad sense) to worry, pain or anger:--
displease, grieve, hurt, make, be sorry, vex, worship, wrest.
עָצַב (a.tsav) — to hurt.
1) to hurt, pain, grieve, displease, vex, wrest
1a) (Qal) to hurt, pain
1b)(Niphal) to be in pain, be pained, be grieved
1c) (Piel) to vex, torture
1d) (Hiphil) to cause pain
1e) (Hithpael) to feel grieved, be vexed
Aramaic equivalent: a.tsav (עֲצַב "to pain" H6088)
עָצַב (a.tsav) — to shape.
1) to shape, fashion, make, form, stretch into shape, (TWOT) worship
1a) (Piel) to shape, form
1b) (Hiphil) to form, copy, fashion
HVpi3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp1bs — Preposition · suffixHR/Sp1bs
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מַחֲשָׁבָה (machashabah) refers to thoughts, devices, plans, or inventions, encompassing both good and bad intentions. It is derived from a root meaning to contrive or devise. The entries consistently highlight its use in contexts relating to intention and creativity.
מַחֲשָׁבָה n.f. thought, device
thought
device, plan, purpose
invention
base
H4284 מַחֲשָׁבָה thought, device . thought
. device, plan, purpose
. invention
4284 machashabah makh-ash-aw-baw'
or machashebeth {makh-ash-eh'-beth}; from 2803; a
contrivance, i.e. (concretely) a texture, machine, or
(abstractly) intention, plan (whether bad, a plot; or good,
advice):--cunning (work), curious work, device(-sed),
imagination, invented, means, purpose, thought.
see HEBREW for 02803
מַחֲשָׁבָה (ma.cha.sha.vah) — plot.
1) thought, device
1a) thought
1b) device, plan, purpose
1c) invention
HNcfpc/Sp3mp — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
HRd/Aamsa — PrepositionHRd/Aamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23