Psalms 58:7 — Word Study
WLCיִמָּאֲס֣וּ כְמוֹ־ מַ֭יִם יִתְהַלְּכוּ־ לָ֑מוֹ יִדְרֹ֥ךְ חִ֝צָּ֗יו כְּמ֣וֹ יִתְמֹלָֽלוּ׃
BSAGodʼĕlôhîym to overthrowhâraç toothshên lippeh toothmaltâʻâh△ lionkᵉphîyr to tearnâthats The LordYᵉhôvâh
| Greek | English | Parsing |
|---|---|---|
| יִמָּאֲס֣וּ | may they flow | Verb, Niphal, imperfect third person masculine plural |
| כְמוֹ־ | like | Preposition |
| מַ֭יִם | waters | Noun common, masculine plural absolute |
| יִתְהַלְּכוּ־ | [which] they go about | Verb, Hithpael, imperfect third person masculine plural |
| לָ֑מוֹ | themselves | Preposition, suffix |
| יִדְרֹ֥ךְ | may he bend | Verb, Qal, imperfect third person masculine singular |
| חִ֝צָּ֗יו | arrows his | Noun common masculine plural construct, suffix |
| כְּמ֣וֹ | like | Preposition |
| יִתְמֹלָֽלוּ׃ | let them be cut off | Verb, Hithpael, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May they vanish like water that runs off; when they draw the bow, may their arrows be blunted. |
| KJV | Let them melt away as waters which run continually: when he bendeth his bow to shoot his arrows, let them be as cut in pieces. |
| ASV | Let them melt away as water that runneth apace: When he aimeth his arrows, let them be as though they were cut off. |
| YLT | They are melted as waters, They go up and down for themselves, His arrow proceedeth as they cut themselves off. |
| WEB | Let them vanish like water that flows away. When they draw the bow, let their arrows be made blunt. |
| BBE | Let them be turned to liquid like the ever-flowing waters; let them be cut off like the grass by the way. |
Where they part company is in the rendering of יִמָּאֲס֣וּ — see How Translations Differ.
The sentence is structured with two main clauses, each expressing a desire for the fate of the wicked, with additional phrases providing context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֱלֹהִים
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 58:7
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 Lament Against the Wickedgenerated
Psalm 58:7 expresses a desire for the wicked to disappear like flowing water and for their weapons to be ineffective. This verse is part of a larger context where the psalmist is invoking God's justice against those who act unjustly. The imagery of arrows being blunted further illustrates the psalmist's wish for the wicked's plans to fail, aligning with the broader themes of divine retribution found throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:14 | I am poured out like water, and all my bones are disjointed. My heart is like wax; it melts away within me. |
| 2 | Psalm 64:7–8 | But God will shoot them with arrows; suddenly they will be wounded. |
| 3 | Psalm 112:10 | The wicked man will see and be grieved; he will gnash his teeth and waste away; the desires of the wicked will perish. |
| 4 | Exodus 15:15 | Then the chiefs of Edom will be dismayed; trembling will seize the leaders of Moab; those who dwell in Canaan will melt away, |
| 5 | Joshua 2:9–11 | and said to them, “I know that the LORD has given you this land and that the fear of you has fallen on us, so that all who dwell in the land are melting in fear of you. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יִמָּאֲס֣וּ, yi.ma.'a.Sugenerated
The verb מָאַס (ma'ac) in its Niphal form here indicates a sense of rejection or spurning. In this verse, it conveys the idea of the wicked being made to flow away or vanish, suggesting a complete removal from existence.
The parsing indicates that this is an imperfect verb in the third person masculine plural, meaning it refers to a group of people — the wicked — and expresses a desire for their ultimate rejection by God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase may they vanish.
Sentence Structuregenerated
The verse consists of two main clauses, with the first clause expressing the desire for the wicked to vanish and the second addressing their actions with bows and arrows. The structure emphasizes the psalmist's plea for divine intervention against the wicked.
The finite verbs יִמָּאֲס֣וּ, יִדְרֹ֥ךְ, and יִתְמֹלָֽלוּ govern the actions described, with each verb indicating a different aspect of the psalmist's plea for justice.
Septuagint Backgroundgenerated
The Septuagint translates יִמָּאֲס֣וּ as θεὸς (God), indicating a focus on divine action in the context of the psalmist's plea. This choice underscores the belief that it is God who will bring about the dissolution of the wicked.
The Greek word συνέτριψεν for the concept of arrows being blunted suggests a decisive action, aligning with the psalmist's desire for the wicked's plans to be thwarted.
In plain words — the whole versegenerated
Psalm 58:7 expresses a wish for the wicked to disappear like flowing water and for their arrows to be rendered ineffective. The psalmist pleads for God's intervention against those who act unjustly, using vivid imagery to convey the desire for their plans to fail.
Frequently Asked Questionsgenerated
The psalmist desires for the wicked to be completely removed and rendered powerless, much like water that flows away and is no longer present.
The mention of arrows symbolizes the weapons and plans of the wicked, and the psalmist wishes for these to be ineffective, emphasizing the futility of their actions.
This verse reflects the broader theme of divine justice in the Psalms, where the psalmist often calls upon God to act against those who commit evil and injustice.
Yes, the imagery of water and arrows can be found in other psalms and poetic literature, reinforcing the idea of God's power to thwart the plans of the wicked.
Reflection Questionsgenerated
- In what ways do I see the consequences of wickedness in the world around me?
- How can I trust in God's justice when I see evil prevailing?
- What does it mean for me to pray for the wicked — should I desire their destruction or their repentance?
- How can I apply the imagery of this psalm in my understanding of justice and mercy?
The early church on this verse — how the Fathers read it
The verse is referenced by Augustine of Hippo, who comments on the imagery of the wicked being despised like running water, emphasizing the transient nature of their power.
"They shall be despised like water running down" [Psalms 58:7]. Be not terrified, brethren, by certain streams, which are called torrents: with winter waters they are filled up;Early Church Fathers on Psalms 58 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 58:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them melt away as waters [which] run continually,.... Let them be disheartened, and their courage fail them, and let there be no spirit left in them, Joshua 7:5; or let them be unstable as water
Read John Gill on Psalms 58 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBreak their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD. -Petition rounded on the foregoing description of the malignity of the foe; confident anticipation of the answer (Psalms 58:9-10).
Read Robert Jamieson on Psalms 58 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs waters which run continually; as waters arising from melted snow, or great showers, or some other extraordinary cause, which at first run with great force and noise, and throw down all that stands in their way, but are suddenly gone, and run away and vanish, and return no more. When he bendeth his bow, to wit, any or every one of mine enemies, as appears from the foregoing and following words. Is cut in pieces, i.e. like arrows broken asunder whilst a man shoots, which can do no hurt.
Read Matthew Poole on Psalms 58 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 58:7 Let them melt away as waters [which] run continually: [when] he bendeth [his bow to shoot] his arrows, let them be as cut in pieces.Ver. 7. Let them melt away as waters] As snowwaters before the sunbeams, quickly melted, and soon drunk in by the dry earth, Job 24:19. In Peru, they say, there is a river called the diurnal river, or the day river, because it flows with a mighty current in the day, but in the night is dry, because it is not fed by a spring, but caused merely by the melting of the snow, which lieth on the mountains thereabouts. When he bendeth his bow] i.e. Let him be utterly frustrated, let all his mischievous designs and endeavours be blasted, and come to nothing.…
Read John Trapp on Psalms 58 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7, 8) After the types of obstinate and fierce malignity, come four striking images of the fatuity of the wicked man’s projects, and his own imminent ruin. The first of these compares him to water, which, spilt on a sandy soil, sinks into it and melts away. (Comp. 2 Samuel 14:14.) Perhaps a phenomenon, often described by travellers, was in the poet’s mind, the disappearance of a stream which, after accompanying the track for some time, suddenly sinks into the sand. The words which run continually, even if the Hebrew can bear this meaning, only weaken the figure. The verb is in the reflexive conjugation, and has “to” or “for themselves” added, and seems to be exactly equivalent to our, they…
Read Charles John Ellicott on Psalms 58 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Let them melt away as waters] Let them be minished away like the waters which sometimes run in the desert, but are soon evaporated by the sun, or absorbed by the sand. When he bendeth his bow] When my adversaries aim their envenomed shafts against me, let their arrows not only fall short of the mark, but he broken to pieces in the flight. Some apply this to GOD. When he bends his bow against them, they shall all be exterminated.
Read AdamClarke on Psalms 58 →CambridgeThe Cambridge Bible for Schools and Colleges7. as waters which run continually) R.V., restoring P.B.V., as water that runneth apace: like some torrent that rages wildly for a while when swollen by a sudden storm, and then vanishes entirely (Job 6:15 ff.). when he bendeth his bow to shoot his arrows] A cumbrous rendering of a peculiar phrase, the verb strictly applicable to the bow being used of the arrows (cp. Psalms 64:3). Better as R.V., when he aimeth his arrows. But who is the subject? (1) It may be the wicked man, (as in Psalms 64:3); When he aimeth his arrows, let them be as though they were cut off (R.V.), their points broken, and their power to hurt destroyed. (2) It may be God (as in Psalms 7:12 f.); when He aimeth His…
Read Cambridge on Psalms 58 →Albert Barnes1798–1870Barnes' Notes on the BibleLet them melt away as waters which run continually - Let them vanish or disappear as waters that flow off, or floods that run by, and are no more seen.
Read Albert Barnes on Psalms 58 →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
May they vanish like water that runs off; when they draw the bow, may their arrows be blunted.
Let them vanish like water that flows away. When they draw the bow, let their arrows be made blunt.
May they vanish like water that runs off; when they draw the bow, may their arrows be blunted.
Let them disappear like water that flows away! Let them wither like grass!
Tyndale line
Let them melt away as waters which run continually: when he bendeth his bow to shoot his arrows, let them be as cut in pieces.
Let them melt away as water that runneth apace: When he aimeth his arrows, let them be as though they were cut off.
Let them melt away as water that runneth apace: when he aimeth his arrows, let them be as though they were cut off.
Let them melt away as waters which run continually: when he bendeth his bow to shoot his arrows, let them be as cut in pieces.
Let them melt like the waters, let them passe away: when hee shooteth his arrowes, let them be as broken.
Strictly literal
Let them melt away as waters that flow off; when he aimeth his arrows, let them be as blunted:
They are melted as waters, They go up and down for themselves, His arrow proceedeth as they cut themselves off.
They are melted as waters, || They go up and down for themselves, || His arrow proceeds as they cut themselves off.
(58:8) Let them melt away as water [which] runneth off: when each one bendeth [his bow to shoot] his arrows, let them be as if cut in pieces.
Let them melt away as water that runs off; when they shoot their arrows, let them be as though they had no points.
From the Latin
They shall return at evening, and shall suffer hunger like dogs: and shall go round about the city.
Simplified
May they vanish like water that flows away; when they shoot their arrows may they miss their mark.
Let them be turned to liquid like the ever-flowing waters; let them be cut off like the grass by the way.
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 meaning, though the Septuagint's word order and choice of terms differ. The Hebrew text's focus on the actions and fate of the wicked is preserved, while the Greek emphasizes God's role in their destruction.
יִמָּאֲס֣וּ כְמוֹ־ מַ֭יִם יִתְהַלְּכוּ־ לָ֑מוֹ יִדְרֹ֥ךְ חִ֝צָּ֗יו כְּמ֣וֹ יִתְמֹלָֽלוּ׃
6 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 58:7
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.
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
HVNi3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
HR — PrepositionHR
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
HNcmpa — Noun common · masculine plural absoluteHNcmpa
wo'-terz (mayim, plural of may, "water"; in the New Testament hudor, "water"; kindunois potamon (2Co 11:26), the King James Version "perils of waters," is in the Revised Version (British and American) "perils of rivers"): In the New Testament there is frequent reference to the water of baptism. Pilate washes his hands with water to signify his guiltlessness. Jesus tells the Samaritan woman of the living water. The Lamb shall guide the redeemed unto fountains of waters of life.
The uses of mayim are well classified in BDB, especially the figurative references, as follows: a symbol of distress, "when thou passest through the waters" (Isa 43:2); of force, "like the breach of waters" (2Sa 5:20); of that which is overwhelming, "a…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVti3mp — Verb · Hithpael · imperfect third person masculine pluralHVti3mp
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
דָּרַךְ (darakh) is a Hebrew verb meaning to tread or march. It encompasses a range of actions including walking, leading, and bending a bow. The word appears in various forms, such as Qal and Hiphil, indicating both simple and causative actions. Notably, it can refer to treading down or guiding others.
דָּרַךְ vb. tread, march
Qal
tread, march, march forth
tread upon
tread wine- (or oil-) press
tread (i.e. bend) the bow
Hiph.
tread, tread down
tread (bend) the bow
causat. cause to tread or march, lead
base
H1869 דָּרַךְ tread, march
1869 darak daw-rak'
a primitive root; to tread; by implication, to walk; also to
string a bow (by treading on it in bending):--archer, bend,
come, draw, go (over), guide, lead (forth), thresh, tread
(down), walk.
דָּרַךְ (da.rakh) — to tread.
1) to tread, bend, lead, march
1a) (Qal)
1a1) to tread, march, march forth
1a2) to tread on, tread upon
1a3) to tread (a press)
1a4) to tread (bend) a bow
1a5) archer, bow-benders (participle)
1b) (Hiphil)
1b1) to tread, tread down
1b2) to tread (bend with the foot) a bow
1b3) to cause to go, lead, march, tread
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
חֵץ (chets) means 'arrow,' primarily found in poetic and prophetic contexts. It is derived from a root meaning 'to pierce' and can imply a wound or refer to a thunderbolt in a figurative sense. The word also encompasses related terms like 'dart' and 'shaft,' indicating its use in various forms of weaponry.
חֵץ n.m. arrow, mostly poet. and proph.
base
H2671 חֵץ arrow, mostly poet. and proph.
2671 chets khayts
from 2686; properly, a piercer, i.e. an arrow; by
implication, a wound; figuratively, (of God) thunder-bolt; (by
interchange for 6086) the shaft of a spear:--+ archer, arrow,
dart, shaft, staff, wound.
see HEBREW for 02686
see HEBREW for 06086
חֵץ (chets) — arrow.
arrow
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
HR — PrepositionHR
מוּל (muwl) is a Hebrew verb meaning to circumcise, with various forms indicating different grammatical aspects, such as being circumcised or causing circumcision. It also carries connotations of cutting off or destruction. The entries note its use in contexts like Joshua 5:2 and Genesis 17:11, where it specifically refers to the act of circumcision.
H4135a מוּל circumcise H4135b מָלַל circumcise
4135 muwl mool
a primitive root; to cut short, i.e. curtail (specifically
the prepuce, i.e. to circumcise); by implication, to blunt;
figuratively, to destroy:--circumcise(-ing), selves), cut
down (in pieces), destroy, X must needs.
מוּל (mul) — to circumcise.
1) to circumcise, let oneself be circumcised, cut, be cut off
1a) (Qal) to circumcise
1b) (Niphal) to be circumcised, circumcise oneself
1c) (Hiphil) to cause to be circumcised
1c1) of destruction (fig.)
1d) (Hithpolel) to be cut off
1e) (Polel) cut down
מָלַל (ma.lal) — to circumcise.
1) to circumcise
1a) (Qal)
1b) (Niphal)
2) (Hithpolel) to be cut off
Also means: mul (מוּל "to circumcise" H4135A)
HVti3mp — Verb · Hithpael · imperfect third person masculine pluralHVti3mp