Psalms 7:12 — Word Study
WLCאִם־ לֹ֣א יָ֭שׁוּב חַרְבּ֣וֹ יִלְט֑וֹשׁ קַשְׁתּ֥וֹ דָ֝רַ֗ךְ וַֽיְכוֹנְנֶֽהָ׃
BSAGodʼĕlôhîym [Elohim, the supreme Judge] to judgeshâphaṭ righteoustsaddîyq godʼêl be indignantzâʻam allkôl dayyôwm
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| לֹ֣א | not | Particle |
| יָ֭שׁוּב | anyone will repent | Verb, Qal, imperfect third person masculine singular |
| חַרְבּ֣וֹ | sword his | Noun common feminine singular construct, suffix |
| יִלְט֑וֹשׁ | he will sharpen | Verb, Qal, imperfect third person masculine singular |
| קַשְׁתּ֥וֹ | bow his | Noun common feminine singular construct, suffix |
| דָ֝רַ֗ךְ | he has bent | Verb, Qal, perfect third person masculine singular |
| וַֽיְכוֹנְנֶֽהָ׃ | and he has prepared it | Verb piel sequential imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If one does not repent, God will sharpen His sword; He has bent and strung His bow. |
| KJV | If he turn not, he will whet his sword; he hath bent his bow, and made it ready. |
| ASV | If a man turn not, he will whet his sword; He hath bent his bow, and made it ready; |
| YLT | If [one] turn not, His sword he sharpeneth, His bow he hath trodden — He prepareth it, |
| WEB | If a man doesn’t repent, he will sharpen his sword; he has bent and strung his bow. |
| BBE | If a man is not turned from his evil, he will make his sword sharp; his bow is bent and ready. |
Where they part company is in the rendering of the verbs — see How Translations Differ.
The sentence is structured around a conditional clause leading to the consequences of God's judgment.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצַדִּיק
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 7:12
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 — God's Judgment and the Need for Repentancegenerated
Psalm 7:12 speaks of God's readiness to judge those who do not repent. The psalmist emphasizes that God is a righteous judge who feels indignation daily. This verse serves as a warning about the consequences of unrepentant sin, highlighting God's preparedness to act against wickedness, as seen in the surrounding verses that discuss the nature of evil and God's response.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 85:4 | Restore us, O God of our salvation, and put away Your displeasure toward us. |
| 2 | Isaiah 55:6–7 | Seek the LORD while He may be found; call on Him while He is near. |
| 3 | Jeremiah 31:18–19 | I have surely heard Ephraim’s moaning: ‘You disciplined me severely, like an untrained calf. Restore me, that I may return, for You are the LORD my God. |
| 4 | Ezekiel 18:30 | Therefore, O house of Israel, I will judge you, each according to his ways, declares the Lord GOD. Repent and turn from all your transgressions, so that your iniquity will not become your downfall. |
| 5 | Ezekiel 33:11 | Say to them: ‘As surely as I live, declares the Lord GOD, I take no pleasure in the death of the wicked, but rather that the wicked should turn from their ways and live. Turn! Turn from your evil ways! For why should you die, O house of Israel?’ |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יָ֭שׁוּב, Ya.shuvgenerated
The Hebrew word שׁוּב (shuwb) means to return or turn back. It encompasses a range of meanings, including literal and figurative returns, such as repenting from sin or returning to a previous state. The parsing indicates it is a verb in the imperfect tense, suggesting a future action — anyone will repent, indicating a potential for change.
This word is significant in the context of the psalm, as it calls for a change of heart and direction away from sin. The psalmist implies that repentance is necessary to avoid the impending judgment of God, emphasizing the need for individuals to turn back to righteousness.
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 structure of the verse is governed by a conditional clause introduced by אִם (im), meaning 'if.' This sets the stage for the consequences that follow, hinging on the action of repentance. The main verb יִלְט֑וֹשׁ (yil.To.osh), meaning 'he will sharpen,' is central to the warning about God's preparedness for judgment.
The sentence flows from the condition of not repenting to the actions God will take, showing a clear cause-and-effect relationship. The use of multiple verbs emphasizes God's active role in preparing for judgment.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יָ֭שׁוּב is rendered with the Greek word κριτὴς (kritēs), meaning 'judge.' This choice highlights the judicial aspect of God's character, emphasizing His role as the one who evaluates and responds to human actions.
The translation reflects a narrowing of focus from the act of repenting to the implications of judgment, aligning with the overall theme of accountability before God.
In plain words — the whole versegenerated
Psalm 7:12 warns that if someone does not repent from their sins, God will prepare for judgment by sharpening His sword and bending His bow. This verse emphasizes the seriousness of turning away from wrongdoing.
Frequently Asked Questionsgenerated
To repent means to turn away from sin and return to God, indicating a change of heart and direction.
The imagery of sharpening a sword and bending a bow conveys the seriousness and readiness of God to act against wickedness.
This verse fits into a larger context that discusses God's righteousness and the consequences of evil, emphasizing the need for repentance.
The verse serves as a reminder of the importance of turning away from sin to avoid the consequences of God's judgment.
Reflection Questionsgenerated
- What are some areas in my life where I need to repent and turn back to God?
- How can I better understand the seriousness of God's judgment as described in this verse?
- In what ways can I encourage others to seek repentance and turn away from sin?
- How does this verse challenge my view of God's justice and mercy?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on the themes of judgment and repentance in this psalm. Their insights are included here, reflecting on God's readiness for vengeance and the need for conversion.
Just as men who are polishing up their arms indicate by this action the attack in war, so Scripture, wishing to bespeak a movement of God toward vengeance, says that he polishes his sword.Early Church Fathers on Psalms 7 →
The ones who are burning are those who have received the flaming arrows of the devil.Early Church Fathers on Psalms 7 →
Many maintain that these words of the psalm refer to the devil; they mean, unless you will have been converted, unless you will have repented, you will be in the power of the devil.Early Church Fathers on Psalms 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 7:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf he turn not,.... Not God, but the enemy, or the wicked man, spoken of Ps 7:5; if he turn not from his wicked course of life, to the Lord to live to him, and according to his will; unless he is
Read John Gill on Psalms 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf he turn not, he will whet his sword; he hath bent his bow, and made it ready. If he turn not. There is this merciful proviso always made, that judgment will descend only if the sinner will "not turn" from his evil way.
Read Robert Jamieson on Psalms 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf he, i.e. the wicked man last mentioned, either Cush or Saul, turn not from this wicked course of calumnating or persecuting me, he, i.e. God, who is often designed by this pronoun, being easily to be understood from the nature of the thing, will whet his sword, i.e. will prepare, and hasten, and speedily execute his judgments upon him. Did I say, he will do it? nay, he hath already done it; his sword is drawn, his bow is bent, and the arrows are prepared and ready to be shot.
Read Matthew Poole on Psalms 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 7:12 If he turn not, he will whet his sword; he hath bent his bow, and made it ready.Ver. 12. If he turn not] sc. Impius ab impietate sua, saith R. Solomon, If the wicked turn not from his wickedness, by true and timely repentance. He will whet his sword, he hath bent his bow] i.e. God will, God hath; and mark that he whets before he strikes, and is bending his bow, setting his arrows, preparing his instruments of death; all which must needs take up some time, and so give fair warning to these foul sinners if they have grace to make use of it. See the like Deuteronomy 32:41-42. God first whets his sword before he devours flesh, and first takes hold on judgment before his judgment…
Read John Trapp on Psalms 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) If he turn not.—The Hebrew is doubly idiomatic. Translate surely (see Hebrews 3:11, with Note in New Testament Commentary), He will again whet His sword. It is true that the verb to turn in the sense of repetition usually precedes the other verb immediately, without, as here, any other words intervening. Bent.—Literally, trodden, showing that the foot was used by the Israelites to bend the bow, as by archers now. (Smith’s Bible Dictionary, “Arms.”)
Read Charles John Ellicott on Psalms 7 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. If he turn not] This clause the Syriac adds to the preceding verse. Most of the versions read, "If ye return not." Some contend, and not without a great show of probability, that the two verses should be read in connection, thus: "God is a just Judge; a God who is provoked every day. If (the sinner) turn not, he will whet his sword; he hath bent his bow, and made it ready." This, no doubt, gives the sense of both.
Read AdamClarke on Psalms 7 →
CambridgeThe Cambridge Bible for Schools and Colleges12. If a man turn not from his evil way and repent, God ‘will whet his sword:’ nay, He has already strung His bow and made it ready to discharge the arrow of punishment. God is described under the figure of a warrior, armed with sword and bow to execute vengeance on the wicked. Cp. Deuteronomy 32:41-42. The tenses of the first clause represent the judgement as in process of preparation from time to time; those of the second clause as ready to be launched against the offender at any moment. The wicked aim their arrows at the upright in heart (Psalms 11:2), but ‘the saviour of the upright in heart’ aims His arrows at them and frustrates their plots. R.V. marg. Surely he will again whet his…
Read Cambridge on Psalms 7 →
Albert Barnes1798–1870Barnes' Notes on the BibleIf he turn not - If the wicked person does not repent. in the previous verse the psalmist had said that God is angry with the wicked every day; he here states what must be the consequence to the
Read Albert Barnes on Psalms 7 →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
If one does not repent, God will sharpen His sword; He has bent and strung His bow.
If a man doesn’t repent, he will sharpen his sword; he has bent and strung his bow.
If one does not repent, God will sharpen His sword; He has bent and strung His bow.
If a person does not repent, God sharpens his sword and prepares to shoot his bow.
Tyndale line
If he turn not, he will whet his sword; he hath bent his bow, and made it ready.
If a man turn not, he will whet his sword; He hath bent his bow, and made it ready;
If a man turn not, he will whet his sword; he hath bent his bow, and made it ready.
If he turn not, he will whet his sword; he hath bent his bow, and made it ready.
Except he turne, he hath whet his sword: he hath bent his bowe and made it readie.
Strictly literal
If one turn not, he will sharpen his sword; he hath bent his bow and made it ready,
If [one] turn not, His sword he sharpeneth, His bow he hath trodden — He prepareth it,
If [one] does not turn, || He sharpens His sword, || He has bent His bow [and] He prepares it,
(7:13) If he turn not, He will whet his sword, he bendeth his bow, and maketh it ready.
If a person does not repent, God will sharpen his sword and will prepare his bow for battle.
From the Latin
God is a just judge, strong and patient: is he angry every day?
Simplified
If people do not change their minds, he will sharpen his sword. He has bent and strung his bow.
If a man is not turned from his evil, he will make his sword sharp; his bow is bent and ready.
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 show agreement in the core message of the verse, with six of the eight words matched. The differences in word order and articles in the Septuagint do not alter the essential meaning of God's readiness to judge those who do not repent.
אִם־ לֹ֣א יָ֭שׁוּב חַרְבּ֣וֹ יִלְט֑וֹשׁ קַשְׁתּ֥וֹ דָ֝רַ֗ךְ וַֽיְכוֹנְנֶֽהָ׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 7:12
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
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
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)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
HNcfsc/Sp3ms — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
לָטַשׁ (latash) is a Hebrew verb meaning to hammer, sharpen, or whet. It describes the action of creating an edge, particularly in the context of sharpening a sword. The term appears in various forms, including a participle for someone who hammers or sharpens. There are no significant disagreements among the lexicons regarding its meaning.
[לָטַשׁ] vb. hammer, sharpen, whet
Qal
hammer
sharpen sword
Pu. a sharpened razor
base
H3913 לָטַשׁ hammer, sharpen, whet
3913 latash law-tash'
a primitive root; properly, to hammer out (an edge), i.e. to
sharpen:--instructer, sharp(-en), whet.
לָטַשׁ (la.tash) — to sharpen.
1) to sharpen, hammer, whet
1a) (Qal)
1a1) to hammer
1a2) to sharpen (sword)
1a3) hammerer (participle)
1b) (Pual) to be sharpened
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
HNcfsc/Sp3ms — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
Hc/Vpw3ms/Sp3fs — Verb piel sequential imperfect third person masculine singular · suffixHc/Vpw3ms/Sp3fs
