Psalms 69:4 — Word Study
WLCרַבּ֤וּ׀ מִשַּׂעֲר֣וֹת רֹאשִׁי֮ שֹׂנְאַ֪י חִ֫נָּ֥ם עָצְמ֣וּ מַ֭צְמִיתַי אֹיְבַ֣י שֶׁ֑קֶר אֲשֶׁ֥ר לֹא־ גָ֝זַ֗לְתִּי אָ֣ז אָשִֽׁיב׃
BSAbe weary/toilyâgaʻ to callqârâʼ to scorchchârar throatgârôwn to endkâlâh eyeʻayin to waityâchal Godʼĕlôhîym
| Greek | English | Parsing |
|---|---|---|
| רַבּ֤וּ׀ | they are many | Verb, Qal, perfect third person common plural |
| מִשַּׂעֲר֣וֹת | more than [the] hairs of | Preposition, noun common feminine plural construct |
| רֹאשִׁי֮ | head my | Noun common masculine singular construct, suffix |
| שֹׂנְאַ֪י | [those who] hate me | Verb qal participle (active) masculine plural common, suffix |
| חִ֫נָּ֥ם | without cause | Adverb |
| עָצְמ֣וּ | they are numerous | Verb, Qal, perfect third person common plural |
| מַ֭צְמִיתַי | [those who] destroy me | Verb hiphil participle (active) masculine plural common, suffix |
| אֹיְבַ֣י | enemies my | Verb qal participle (active) masculine plural common, suffix |
| שֶׁ֑קֶר | falsehood | Noun common, masculine singular absolute |
| אֲשֶׁ֥ר | [that] which | Particle |
| לֹא־ | not | Particle |
| גָ֝זַ֗לְתִּי | I stole | Verb, Qal, perfect first person common singular |
| אָ֣ז | then | Adverb |
| אָשִֽׁיב׃ | I will return | Verb, Hiphil, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Those who hate me without cause outnumber the hairs of my head; many are those who would destroy me— my enemies for no reason. Though I did not steal, I must repay. |
| KJV | They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away. |
| ASV | They that hate me without a cause are more than the hairs of my head: They that would cut me off, being mine enemies wrongfully, are mighty: That which I took not away I have to restore. |
| YLT | Those hating me without cause Have been more than the hairs of my head, Mighty have been my destroyers, My lying enemies, That which I took not away — I bring back. |
| WEB | Those who hate me without a cause are more than the hairs of my head. Those who want to cut me off, being my enemies wrongfully, are mighty. I have to restore what I didn’t take away. |
| BBE | Those who have hate for me without cause are greater in number than the hairs of my head; those who are against me, falsely desiring my destruction, are very strong; I gave back what I had not taken away. |
The translations agree on the rendering of the key phrases in this verse.
The sentence is structured with multiple clauses that build on the psalmist's lament, emphasizing both the multitude of his enemies and his sense of injustice.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָגֵעַ
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 69:4
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 of Distressgenerated
Psalm 69:4 expresses the deep anguish of the psalmist, who feels surrounded by enemies who hate him without cause. This verse highlights the intensity of his suffering, as he compares the number of those who oppose him to the hairs on his head. The psalmist's cry for justice and acknowledgment of his innocence resonates throughout the psalm, as he seeks God's intervention against his unjust accusers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 15:25 | But this is to fulfill what is written in their Law: ‘They hated Me without reason.’ |
| 2 | 1 Peter 2:22 | “He committed no sin, and no deceit was found in His mouth.” |
| 3 | Psalm 40:12 | For evils without number surround me; my sins have overtaken me, so that I cannot see. They are more than the hairs of my head, and my heart has failed within me. |
| 4 | Psalm 7:3–5 | O LORD my God, if I have done this, if injustice is on my hands, |
| 5 | Psalm 35:12–19 | They repay me evil for good, to the bereavement of my soul. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — רַבּ֤וּ, ra.Bugenerated
The verb רַבּוּ (ra.Bu) means 'they are many' and conveys the idea of multiplication or increase. It is used in a perfect tense here, indicating a completed action in the past. The psalmist emphasizes the overwhelming number of his enemies, illustrating the extent of his persecution.
This word is built from the root רָבַב (rabab), which means to be or become many or much, and it appears frequently in contexts that describe growth or abundance. The psalmist's choice of this word underscores his feeling of being outnumbered and overwhelmed by those who oppose him.
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 main verb רַבּוּ (ra.Bu) governs the entire clause, establishing the subject of the psalmist's lament. The structure emphasizes the overwhelming number of enemies he faces, with additional phrases providing context about their unjust hatred.
The sentence flows with a series of noun phrases and verb clauses, building a vivid picture of the psalmist's plight. The arrangement highlights the contrast between the psalmist's innocence and the hostility he experiences.
Septuagint Backgroundgenerated
The Septuagint translates רַבּוּ as ἐκοπίασα (ekopiasa), which means 'I labored' or 'I toiled.' This choice reflects a different nuance, suggesting not just the quantity of enemies but also the effort and struggle the psalmist faces against them.
This translation choice may indicate an interpretation that emphasizes the psalmist's active engagement with his suffering rather than merely stating the number of adversaries.
In plain words — the whole versegenerated
Psalm 69:4 shows the psalmist feeling overwhelmed by enemies who hate him without reason. He compares their number to the hairs on his head, expressing his distress and the injustice of his situation. Despite not having wronged anyone, he feels the need to repay for something he did not take.
Frequently Asked Questionsgenerated
The psalmist refers to enemies who oppose him unjustly, indicating that their hatred is not based on any wrongdoing on his part.
He compares them to the hairs on his head, illustrating that they are numerous and overwhelming.
He feels a sense of obligation to make restitution, even though he claims not to have stolen or wronged anyone.
It emphasizes the unjust nature of the hatred he faces, highlighting the theme of wrongful persecution.
Reflection Questionsgenerated
- In what ways have I experienced unjust treatment or misunderstanding from others?
- How can I respond to hostility or hatred in my own life, especially when it's undeserved?
- What does it mean to seek restitution or make amends in situations where I feel wronged?
- How can I find comfort in God's presence when I feel overwhelmed by my circumstances?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss themes of injustice and the suffering of Christ, highlighting the psalmist's prophetic voice.
Christ did not speak deceitfully but displayed all justice and humility. He did not suffer that kind of death [crucifixion] for anything he had done but so that those things that the prophets had predicted would happen to him through you…Early Church Fathers on Psalms 69 →
Thus "there have been multiplied above the hairs of My head they that hate Me gratis" [Psalms 69:4].Early Church Fathers on Psalms 69 →
Just as it was said to Jesus, "Why, then, will you die if you have not committed a sin that deserves the death penalty?" Immediately he answered, "I do what the Father has commanded me so that the world may know that I love the Father.Early Church Fathers on Psalms 69 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 69:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey that hate me without a cause,.... As the Jews did; see John 15:18; for he did no injury to the persons or properties of men; but went about continually doing good, both to their souls and
Read John Gill on Psalms 69 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
Read Robert Jamieson on Psalms 69 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWithout a cause; without any injury or occasion given them by me. Restored that which I took not away; either because they unjustly and violently forced me to it, or because I was willing to do it to my own wrong for peace sake. By this one kind of wrong he understands all those injuries and violences which they practised against him.
Read Matthew Poole on Psalms 69 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 69:4 They that hate me without a cause are more than the hairs of mine head: they that would destroy me, [being] mine enemies wrongfully, are mighty: then I restored [that] which I took not away.Ver. 4. They that hate me without a cause, &c.] Christ, besides his inward fears and griefs caused by the sense of his Father’ s wrath for our sins, was set against and assaulted both by men and devils (in that three hours’ darkness especially) with utmost might and malice. Then I restored that which I took not away.] Quod non rapui reddebam. David was dealt with as a felon or false dealer. Christ also was crucified for saying that he was the Son of God, John 19:7, though he held it no…
Read John Trapp on Psalms 69 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) They that would destroy me . . .—Properly, my exterminators. It seems a piece of hypercriticism to object to this as too strong a word. It is a very allowable prolepsis. At the same time the parallelism would be improved by adopting, as Ewald suggests, the Syriac reading “my enemies without are more numerous than my bones,” and the construction would be the same as in Psalms 40:12. Wrongfully.—Better, without cause. Comp. Psalms 35:19. Then I restored.—Rather, what I did not steal I must then restore, possibly a proverbial saying to express harsh and unjust treatment. Comp. Ps. Xxxv. 11; Jeremiah 15:10.
Read Charles John Ellicott on Psalms 69 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Then I restored that which I took not away.] I think, with Calmet, that this is a sort of proverbial expression, like such as these, "Those who suffered the wrong, pay the costs." Delirant reges, plectuntur Achivi. "Kings sin, and the people are punished." "The fathers have eaten sour grapes, and the children's teeth are set on edge." Our fathers have grievously sinned against the Lord, and we their posterity suffer for it. See on Psalms 69:12. Some have applied it to our Lord. I restored, by my suffering and death, that image of God and the Divine favour, which I took not away. That is, In my human nature I expiated the crime that human beings had committed against God. But such…
Read AdamClarke on Psalms 69 →
CambridgeThe Cambridge Bible for Schools and Colleges4. The number and the virulence of his foes, and the groundlessness of their hostility. For the language comp. Psalms 40:12; Psalms 35:19; Psalms 38:19. The quotation in John 15:25 agrees with the LXX. moe] This archaism for ‘more,’ which has disappeared from modern Bibles, is restored by Scrivener in accordance with the original edition of 1611. they that would destroy me] R.V., they that would cut me off. Ewald and others follow the Syr. in reading this line, ‘More numerous than my bones are they that are mine enemies falsely.’ The parallelism of the first two lines of the verse is improved by the change, which involves only a slight alteration of the consonants; but the comparison is not…
Read Cambridge on Psalms 69 →
Albert Barnes1798–1870Barnes' Notes on the BibleThey that hate me without a cause - Without any just reason; without any provocation on my part.
Read Albert Barnes on Psalms 69 →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
Those who hate me without cause outnumber the hairs of my head; many are those who would destroy me— my enemies for no reason. Though I did not steal, I must repay.
Those who hate me without a cause are more than the hairs of my head. Those who want to cut me off, being my enemies wrongfully, are mighty. I have to restore what I didn’t take away.
Those who hate me without cause outnumber the hairs of my head; many are those who would destroy me—my enemies for no reason. Though I did not steal, I must repay.
Those who hate me without cause are more numerous than the hairs of my head. Those who want to destroy me, my enemies for no reason, outnumber me. They make me repay what I did not steal!
Tyndale line
They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
They that hate me without a cause are more than the hairs of my head: They that would cut me off, being mine enemies wrongfully, are mighty: That which I took not away I have to restore.
They that hate me without a cause are more than the hairs of mine head: they that would cut me off, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
They that hate me without a cause are more than the hairs of my head: they that would destroy me, being my enemies wrongfully, are mighty: then I restored that which I took not away.
They that hate mee without a cause, are moe then the heares of mine heade: they that would destroy mee, and are mine enemies falsly, are mightie, so that I restored that which I tooke not.
Strictly literal
They that hate me without a cause are more than the hairs of my head; they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
Those hating me without cause Have been more than the hairs of my head, Mighty have been my destroyers, My lying enemies, That which I took not away — I bring back.
Those hating me without cause || Have been more than the hairs of my head, || Mighty have been my destroyers, || My lying enemies, || That which I did not take away—I bring back.
(69:5) More than the hairs of my head are those that hate me without a cause; numerous are those that would destroy me, that are my enemies wrongfully: what I have not robbed shall I now restore.
Those who hate me without a cause are more than the hairs on my head; those who would cut me off, being my enemies for wrong reasons, are mighty; what I did not steal, I have to give back.
From the Latin
Let them be turned backward, and blush for shame that desire evils to me: Let them be presently turned away blushing for shame that say to me: Tis well, tis well.
Simplified
Those who hate me for no reason are more than the number of hairs on my head. Many enemies try to destroy me by telling lies. How can I give back what I didn't steal?
Those who have hate for me without cause are greater in number than the hairs of my head; those who are against me, falsely desiring my destruction, are very strong; I gave back what I had not taken away.
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 that those who hate the speaker without cause outnumber the hairs on his head, emphasizing the intensity of his enemies. The Septuagint, while it has a different structure and word order, does not provide a direct translation of this verse, making it difficult to compare directly. The Dead Sea Scrolls fragment includes some words that suggest a similar theme of distress and opposition but does not preserve the full context of the verse as found in the Masoretic Text. Overall, the Masoretic Text stands as the primary witness for this verse, with the other witnesses either differing significantly or lacking completeness.
רַבּ֤וּ׀ מִשַּׂעֲר֣וֹת רֹאשִׁי֮ שֹׂנְאַ֪י חִ֫נָּ֥ם עָצְמ֣וּ מַ֭צְמִיתַי אֹיְבַ֣י שֶׁ֑קֶר אֲשֶׁ֥ר לֹא־ גָ֝זַ֗לְתִּי אָ֣ז אָשִֽׁיב׃
7 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[יגעתי] [בקרא׳י] [נחר] גרונ׳י כליו שנ׳י בחיל לאלה׳י ישראל
9 words of the verse are on this fragment — 2 partly restored, 3 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 69:4
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.
רָבַב (rabab) is a Hebrew verb meaning to be or become many or much. It conveys the idea of increase, especially in number, and can also imply multiplication by the myriad. The entries suggest a range of meanings, including becoming great or long in terms of journey, and the Pual form specifically refers to ten thousands.
[רָבַב] vb. be or become, many, much
base
H7231 רָבַב be or become, many, much
7231 rabab raw-bab'
a primitive root; properly, to cast together (compare 7241),
i.e. increase, especially in number; also (as denominative
from 7233) to multiply by the myriad:--increase, be
many(-ifold), be more, multiply, ten thousands.
see HEBREW for 07241
see HEBREW for 07233
רָבַב (ra.vav) — to multiply.
1) to be or become many, be or become much, be or become great
1a)(Qal)
1a1) to be or become many
1a2) to be or become great
1a3) to be long (of journey)
2) (Pual) ten thousands
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
שַׂעֲרָה (sa`arah) refers to hair, specifically a single hair or hairiness. It is a feminine noun derived from the root word for hair. The entries consistently define it in this way, with no significant disagreement among the lexicons.
שַׂעֲרָה n.f. a hair, nom. unit
base
H8185 שַׂעֲרָה
8185 sa`arah sah-ar-aw'
feminine of 8181; hairiness:--hair.
see HEBREW for 08181
שַׂעֲרָה (sa.a.rah) — hair.
a single hair
HR/Ncfpc — Preposition · noun common feminine plural constructHR/Ncfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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)
HVqrmpc/Sp1bs — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
חִנָּם (chinnam) means 'for nothing' or 'gratis,' indicating something given without cost or reason. It conveys ideas of being free, undeserved, or in vain. The word is derived from a root meaning 'to be devoid of advantage.' Various lexicons emphasize its use in contexts that highlight lack of purpose or cause.
חִנָּם subst., used chiefly in the accus. as adv.—lit. out of favour; i.e.
gratis, gratuitously, for nothing
for no purpose, in vain
gratuitously, without cause, undeservedly
base
H2600 חִנָּם lit. out of favour; i.e. . gratis, gratuitously, for nothing
. for no purpose, in vain
. gratuitously, without cause, undeservedly
2600 chinnam khin-nawm'
from 2580; gratis, i.e. devoid of cost, reason or
advantage:--without a cause (cost, wages), causeless, to cost
nothing, free(-ly), innocent, for nothing (nought, in vain.
see HEBREW for 02580
חִנָּם (chin.nam) — for nothing.
1) freely, for nothing, without cause
1a) gratis, gratuitously, for nothing
1b) for no purpose, in vain
1c) gratuitously, without cause, undeservedly
HD — AdverbHD
kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Ex 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Da 2:12 for kol-qebhel denah, and in 2Ch 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Mt 19:5; Mr 10:7); dia touto, Joh 12:27; Ro 1:26; 13:6; 15:9…
→ See ACTIONS AT LAW
עָצֹם (atsam) has two main meanings: to be vast, mighty, or numerous, and to shut the eyes. The word can describe strength or abundance in the Qal form, while the Hiphil form indicates making something strong. Additionally, it can refer to the act of closing the eyes, with variations in intensity noted in the entries.
[עָצֹם], עָצַם vb. be vast, mighty, numerous
Qal
be mighty
be numerous
Hiph. make strong
base
[עָצַם] vb. shut the eyes
Qal shutteth his eyes from seeing
Pi. he hath tightly shut your eyes
base
H6105a עָצֹם, עָצַם be vast, mighty, numerous .. be mighty
. be numerous
. make strong
H6105b עָצַם shut the eyes
6105 `atsam aw-tsam'
a primitive root; to bind fast, i.e. close (the eyes);
intransitively, to be (causatively, make) powerful or
numerous; denominatively (from 6106) to crunch the
bones:--break the bones, close, be great, be increased, be
(wax) mighty(-ier), be more, shut, be(-come, make)
strong(-er).
see HEBREW for 06106
עָצֹם (a.tsom) — be vast.
1) to be vast, be numerous, be mighty
1a)(Qal)
1a1) to be mighty
1a2) to be numerous
1b) (Hiphil) to make strong, make mighty
עָצַם (a.tsam) — to shut eyes.
1) to shut (the eyes), close (the eyes)
1a) (Qal) to shut (the eyes)
1b) (Piel) to shut tightly (the eyes)
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
צָמַת (tsamath) is a Hebrew verb meaning to put an end to or exterminate. It encompasses various forms, including to destroy, cut off, or vanish, with nuances in different stems indicating actions like being annihilated or causing annihilation. The entries highlight its use in contexts of termination and destruction, but do not present any significant disagreement among the lexicons.
[צָמַת] vb. put an end to, exterminate
Qal they have put an end to my life
Niph. be ended, annihilated
Pi. hath put an end to me
Pi‛lēl thine alarms have annihilated me
Hiph. exterminate, annihilate
base
H6789 צָמַת put an end to, exterminate .they have put an end to my life
. be ended, annihilated
. hath put an end to me
.thine alarms have annihilated me
. exterminate, annihilate
6789 tsamath tsaw-math'
a primitive root; to extirpate (literally or
figuratively):--consume, cut off, destroy, vanish.
צָמַת (tsa.mat) — to destroy.
1) to put an end to, cut off, destroy, exterminate, extirpate
1a) (Qal) to put an end to, terminate
1b) (Niphal) to be ended, be annihilated, be exterminated
1c) (Piel) to put an end to
1d) (Pilel) to be exterminated, be annihilated
1e) (Hiphil) to exterminate, annihilate
HVhrmpc/Sp1bs — Verb hiphil participle (active) masculine plural common · suffixHVhrmpc/Sp1bs
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/Sp1bs — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
HNcmsa — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
גָּזַל (gazal) is a Hebrew verb that means to tear away, seize, or rob. It is built from a primitive root and covers actions like plundering or taking away by force. The verb appears in both the Qal and Niphal forms, indicating direct action and a passive state of being robbed, respectively.
גָּזַל vb. tear away, seize, rob
Qal tear away, rob
Niph. subj. sleep
base
H1497 גָּזַל tear away, seize, rob
1497 gazal gaw-zal'
a primitive root; to pluck off; specifically to flay, strip
or rob:--catch, consume, exercise (robbery), pluck (off), rob,
spoil, take away (by force, violence), tear.
גָּזַל (ga.zal) — to plunder.
1) to tear away, seize, plunder, tear off, pull off, rob, take away by force
1a) (Qal)
1a1) to tear away, rob
1a2) to seize, plunder (with acc cognate)
1b) (Niphal)
1b1) to be robbed
1b2) to be taken away
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
HD — AdverbHD
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
HVhi1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
