Psalms 68:1 — Word Study
WLCיָק֣וּם אֱ֭לֹהִים יָפ֣וּצוּ אוֹיְבָ֑יו וְיָנ֥וּסוּ מְ֝שַׂנְאָ֗יו מִפָּנָֽיו׃
BSAFor the choirmasternâtsach A Psalmmizmôwr of DavidDâvid A songshîyr
| Greek | English | Parsing |
|---|---|---|
| יָק֣וּם | may he arise | Verb, Qal, imperfect third person masculine singular |
| אֱ֭לֹהִים | God | Noun common, masculine plural absolute |
| יָפ֣וּצוּ | may they be scattered | Verb, Qal, imperfect third person masculine plural |
| אוֹיְבָ֑יו | enemies his | Verb qal participle (active) masculine plural common, suffix |
| וְיָנ֥וּסוּ | and they may flee | Conjunction, verb qal third person masculine plural |
| מְ֝שַׂנְאָ֗יו | [those who] hate him | Verb piel participle (active) masculine plural common, suffix |
| מִפָּנָֽיו׃ | from before him | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | God arises. His enemies are scattered, and those who hate Him flee His presence. |
| KJV | Let God arise, let his enemies be scattered: let them also that hate him flee before him. |
| ASV | Let God arise, let his enemies be scattered; Let them also that hate him flee before him. |
| YLT | To the Overseer. — A Psalm, a song of David. Rise doth God — scattered are His enemies! And those hating Him flee from His face. |
| WEB | Let God arise! Let his enemies be scattered! Let them who hate him also flee before him. |
| BBE | Let God be seen, and let his haters be put to flight; let those who are against him be turned back before him. |
Where they part company is יָנ֥וּסוּ — see How Translations Differ.
The main clause is followed by two consequence clauses, showing the direct effects of God's action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָצַח
verbלְ
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 68:1
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 Victorygenerated
Psalm 68:1 is a call for God to rise up and demonstrate His power against His enemies. The psalm reflects a theme of divine intervention, where God’s presence brings about the scattering of adversaries and the fleeing of those who oppose Him. This psalm is often associated with celebrations of victory and deliverance, emphasizing God's sovereignty and might.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:6–7 | Arise, O LORD, in Your anger; rise up against the fury of my enemies. Awake, my God, and ordain judgment. |
| 2 | Psalm 44:26 | Rise up; be our help! Redeem us on account of Your loving devotion. |
| 3 | Psalm 78:65–68 | Then the Lord awoke as from sleep, like a mighty warrior overcome by wine. |
| 4 | Psalm 132:8–9 | Arise, O LORD, to Your resting place, You and the ark of Your strength. |
| 5 | Numbers 10:35 | Whenever the ark set out, Moses would say, “Rise up, O LORD! May Your enemies be scattered; may those who hate You flee before You.” |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — יָק֣וּם, ya.Kumgenerated
The verb קוּם (qum) means 'to rise' or 'to stand up'. It indicates an action of God taking a stand, often in a context of power or authority. The parsing as an imperfect third person masculine singular suggests an ongoing or future action, implying that God is called to arise and act decisively.
In this verse, the verb emphasizes God's active role in confronting His enemies. The use of the imperfect form can suggest an expectation or hope that God will indeed rise up, reinforcing the psalmist's plea for divine intervention.
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 finite verb יָק֣וּם governs the entire verse, with two clauses following it: one describes the scattering of enemies and the other the fleeing of those who hate Him. This structure emphasizes the cause-and-effect relationship between God's action and the response of His adversaries.
The Hebrew word order places the subject אֱלֹהִים directly after the verb, highlighting God's central role in the action. The subsequent clauses detail the consequences of God's rising, showing a clear progression from His action to the reaction of His enemies.
Septuagint Backgroundgenerated
The Septuagint translates יָק֣וּם as εἰς, which suggests a focus on the purpose or direction of God's action rather than the action itself. This choice may indicate an interpretive nuance, emphasizing God's intent to rise for a specific purpose.
The word אֱלֹהִים is rendered in the Septuagint as θεοῦ, maintaining the reference to God but potentially broadening the scope to include divine beings in general.
In plain words — the whole versegenerated
Psalm 68:1 tells us that God arises, causing His enemies to scatter and those who hate Him to flee. This verse highlights God's power and the impact of His presence on those who oppose Him.
Frequently Asked Questionsgenerated
To arise signifies God's active intervention in human affairs, demonstrating His power and authority over His enemies.
God's enemies are those who oppose Him, whether individuals, nations, or spiritual forces that stand against His will.
Scattering enemies implies a decisive victory, where opposition is broken and those who resist God are driven away.
This verse connects to deliverance as it portrays God as a powerful protector who intervenes on behalf of His people, ensuring their safety from harm.
Reflection Questionsgenerated
- In what areas of my life do I need to see God arise and intervene?
- How can I recognize the enemies in my life that oppose my faith?
- What does it mean for me to flee from the presence of God?
- How can I celebrate God's victories in my life and the lives of others?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to illustrate God's power and the scattering of His enemies, emphasizing the theme of divine intervention.
"Let God rise up, and let His enemies be scattered" [Psalms 68:1].Early Church Fathers on Psalms 68 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet God arise,.... Which, as Kimchi observes, is either by way of prayer, or by way of prophecy; and in either way the sense is the same: for, if it is considered as a prayer, it is a prayer of faith
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet God arise, let his enemies be scattered: let them also that hate him flee before him.
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 68 THE The occasion of this Psalm seems to have been David’ s translation of the ark to Zion, which was managed with great solemnity and devotion, and celebrated with some Psalms, and this among the rest. For the first words are the very same which Moses appointed for such occasions, , and the following verses pursue the same matter with the first. Thence he falls into a description of some of the excellent properties and glorious works of the God to whom this ark belonged. But because David very well knew that both himself and the ark were types of Christ, and that the church and people of Israel were a type of the catholic church, consisting of Jews and Gentiles, and that the legal…
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:1 « To the chief Musician, A Psalm [or] Song of David. » Let God arise, let his enemies be scattered: let them also that hate him flee before him.A Psalm or Song of David] Made at that time when, having overcome his enemies, he brought arcam in arcem, the ark of God into the tower of Sion. Confer Psalms 68:1 with Numbers 10:35. Herein also he treateth of the greatest secrets of Christ’ s kingdom, and prophesieth of things to come, as Acts 2:30-31; witness the apostle, Ephesians 4:8. Ver. 1. Let God arise] He need do no more that his enemies may be scattered, though never so closely united, etiamsi cataphraetus incedat Satan, as Luther speaketh; digitum suum tantum moveat, et…
Read John Trapp on Psalms 68 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Let God arise.—A reminiscence of the battlecry raised as the ark was advanced at the head of the tribes (Numbers 10:35). For interesting historical associations with this verse, see Gibbon (chap. 58), and Carlyle, Cromwell’s Letters and Speeches (Vol. II, 185).
Read Charles John Ellicott on Psalms 68 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXVIII The psalmist calls upon God to arise, bless his people, and scatter his enemies, 1-3; exhorts them to praise him for has greatness, tenderness, compassion, and judgments, 4-6; describes the grandeur of his march when he went forth in the redemption of his people, 7, 8; how he dispensed his blessings, 9, 10; what he will still continue to do in their behalf, 11-13; the effects produced by the manifestation of God's majesty, 14-18; he is praised for has goodness, 19, 20; for his judgments, 21-23; he tells in what manner the Divine worship was conducted, 24-27; how God is to be honoured, 28-31; all are invited to sing his praises, and extol his greatness, 32-35. NOTES ON PSALM…
Read AdamClarke on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. The advent of God brings terror and destruction to His enemies, blessing and joy to His people.
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleLet God arise - See the notes at Psalms 3:7. There is an obvious reterence here to the words used by Moses on the removal of the ark in Numbers 10:35.
Read Albert Barnes on Psalms 68 →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
God arises. His enemies are scattered, and those who hate Him flee His presence.
Let God arise! Let his enemies be scattered! Let them who hate him also flee before him.
For the choirmaster. A Psalm of David. A song. God arises. His enemies are scattered, and those who hate Him flee His presence.
God springs into action! His enemies scatter; his adversaries run from him.
Tyndale line
Let God arise, let his enemies be scattered: let them also that hate him flee before him.
Let God arise, let his enemies be scattered; Let them also that hate him flee before him.
Let God arise, let his enemies be scattered; let them also that hate him flee before him.
To the chief Musician, A Psalm or Song of David. Let God arise, let his enemies be scattered: let them also that hate him flee before him.
To him that excelleth. A Psalme or song of David. God will arise, and his enemies shalbe scattered: they also that hate him, shall flee before him.
Strictly literal
Let God arise, let his enemies be scattered, and let them that hate him flee before him.
To the Overseer. — A Psalm, a song of David. Rise doth God — scattered are His enemies! And those hating Him flee from His face.
TO THE OVERSEER. A PSALM. A SONG OF DAVID. God rises [and] His enemies are scattered! And those hating Him flee from His face.
“To the chief musician, by David, a Psalm or song.” (68:2) Oh that God would arise, that his enemies might be scattered, and those that hate him might flee before him.
Let God arise; let his enemies be scattered; let those also who hate him flee before him.
From the Latin
Unto the end, for them that shall be changed; for David.
Simplified
Stand up, God, and scatter your enemies. Let those who hate him run away from him!
Let God be seen, and let his haters be put to flight; let those who are against him be turned back before him.
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 states, "God arises. His enemies are scattered, and those who hate Him flee His presence." The Septuagint has a partial agreement with the Masoretic Text, matching 4 of the 7 words, but presents them in a different order and with its own articles. The Dead Sea Scrolls (11Q8) include fragments of the verse, with 2 words partly restored and 2 supplied by an editor, but do not provide the complete text. Overall, the Masoretic Text stands as the primary witness for this verse, while the other witnesses show some alignment but lack the full context.
יָק֣וּם אֱ֭לֹהִים יָפ֣וּצוּ אוֹיְבָ֑יו וְיָנ֥וּסוּ מְ֝שַׂנְאָ֗יו מִפָּנָֽיו׃
4 of the 7 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.
[למנצח] [לדויד] מזמור שיר
4 words of the verse are on this fragment — 2 partly restored, 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 68:1
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.
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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 פּוּץ (puwts) primarily means to scatter or disperse, applicable to both people and armies. It can also convey the idea of flowing or overflowing. The noun form מֵפִיץ (mephits) refers to a scatterer. Additionally, it has connotations of breaking or shattering, as seen in related forms.
[פּוּץ] vb. be dispersed, scattered
Qal be dispersed, disperse; be scattered, of enemies
Niph.
be scattered, of army
be spread abroad, of peoples
Hiph.
trans. scatter
intrans. scatter
base
מֵפִיץ n.m. scatterer, disperser
base
פּוּץ vb. flow, overflow
base
[פָּצַץ] vb. break (Ar. break, break asunder; Nab. break asunder; Syr. crush)
Pō‛. a hammer which shatters rock.
Pilp. he [God] dashed me in pieces (fig.).
base
H6327a פּוּץ be dispersed, scattered .be dispersed, disperse; be scattered, of enemies
. . be scattered, of army
. be spread abroad, of peoples
. . trans. scatter
. intrans. scatter
H6327b מֵפִיץ scatterer, disperser H6327c פּוּץ flow, overflow H6327d [פָּצַץ] break (Ar. break, break asunder; Nab. break asunder; Syr. crush) . a hammer which shatters rock.
. he [God] dashed me in pieces (fig.).
6327 puwts poots
a primitive root; to dash in pieces, literally or
figuratively (especially to disperse):--break (dash, shake)
in (to) pieces, cast (abroad), disperse (selves), drive,
retire, scatter (abroad), spread abroad.
פּוּץ (puts) — to scatter.
1) to scatter, be dispersed, be scattered
1a) (Qal) to be dispersed, be scattered
1b) (Niphal)
1b1) to be scattered
1b2) to be spread abroad
1c) (Hiphil) to scatter
1d) Hithpael) scatter
מֵפִיץ (me.phits) — scatterer.
n.m.
scatterer
פּוּץ (puts) — to flow.
(Qal) to flow, overflow
פָּצַץ (pa.tsats) — to shatter.
1) to break
1a) (Polel) to shatter
1b) (Pilpel) to dash to pieces
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
HVqrmpc/Sp3ms — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
HC/Vqu3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
fle.
See FLY.
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
HVprmpc/Sp3ms — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp3ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HR/Ncmpc/Sp3ms — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms