Psalms 73:27 — Word Study
WLCכִּֽי־ הִנֵּ֣ה רְחֵקֶ֣יךָ יֹאבֵ֑דוּ הִ֝צְמַ֗תָּה כָּל־ זוֹנֶ֥ה מִמֶּֽךָּ׃
BSAThose farrâchêq△ [who are distant, removed] from Youkîy [the Lord, your God] will surelyhinnêh [be destroyed, come to an end] perishʼâbad▸ You destroytsâmath■ [completely, utterly, cut off, eliminate] allkôl [every single one, everything] who are unfaithfulzânâh [faithless, going astray] to Youmin [abandoning, turning away from]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הִנֵּ֣ה | there! | Particle |
| רְחֵקֶ֣יךָ | [people] far from you | Suffix |
| יֹאבֵ֑דוּ | they will perish | Verb, Qal, imperfect third person masculine plural |
| הִ֝צְמַ֗תָּה | you destroy | Verb, Hiphil, perfect second person masculine singular |
| כָּל־ | every | Noun common, masculine singular construct |
| זוֹנֶ֥ה | [one who] acts as a prostitute | Verb, Qal, participle (active) masculine singular |
| מִמֶּֽךָּ׃ | from you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Those far from You will surely perish; You destroy all who are unfaithful to You. |
| KJV | For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee. |
| ASV | For, lo, they that are far from thee shall perish: Thou hast destroyed all them that play the harlot, departing from thee. |
| YLT | For, lo, those far from Thee do perish, Thou hast cut off every one, Who is going a whoring from Thee. |
| WEB | For, behold, those who are far from you shall perish. You have destroyed all those who are unfaithful to you. |
| BBE | For those who are far away from you will come to destruction: you will put an end to all those who have not kept faith with you. |
Where they part company is זוֹנֶ֥ה — see How Translations Differ.
The structure is straightforward, with a main clause followed by subordinate phrases that clarify the actions and subjects involved.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָבַד
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 73:27
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 — The Consequences of Turning Away from Godgenerated
Psalm 73:27 reflects on the fate of those who distance themselves from God. The psalmist emphasizes that those who are far from the Lord will surely perish, contrasting their fate with the security found in drawing near to God. This is part of a larger meditation on faithfulness and the consequences of unfaithfulness, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:155 | Salvation is far from the wicked because they do not seek Your statutes. |
| 2 | Job 21:14–15 | Yet they say to God: ‘Leave us alone! For we have no desire to know Your ways. |
| 3 | Isaiah 29:13 | Therefore the Lord said: “These people draw near to Me with their mouths and honor Me with their lips, but their hearts are far from Me. Their worship of Me is but rules taught by men. |
| 4 | Jeremiah 12:2 | You planted them, and they have taken root. They have grown and produced fruit. You are ever on their lips, but far from their hearts. |
| 5 | Matthew 15:7–8 | You hypocrites! Isaiah prophesied correctly about you: |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — זוֹנֶ֥ה, zo.Nehgenerated
The word זוֹנֶ֥ה (zanah) is a participle that means 'one who acts as a prostitute' or 'to fornicate.' It conveys unfaithfulness, particularly in a figurative sense regarding one's relationship with God. The term is often used to describe idolatry or moral defection.
In this verse, it highlights the nature of those who turn away from God, emphasizing their betrayal and the consequences that follow. The psalmist uses this term to underscore the seriousness of abandoning faithfulness to the Lord.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of זוֹנֶ֥ה as unfaithful or faithless.
Sentence Structuregenerated
The verse contains two main clauses connected by a conjunction. The first clause states the fate of those far from God, while the second clause describes God's action against the unfaithful. The structure emphasizes the cause-and-effect relationship between distance from God and destruction.
The finite verbs יֹאבֵ֑דוּ (they will perish) and הִ֝צְמַ֗תָּה (you destroy) govern the clauses, indicating the actions taken against the unfaithful.
Septuagint Backgroundgenerated
In the Septuagint, זוֹנֶ֥ה is rendered with a term that conveys a similar meaning of unfaithfulness or betrayal. This choice reflects the translators' understanding of the moral implications of the Hebrew term.
The Greek translation emphasizes the seriousness of turning away from God and aligns with the Hebrew's warning about the consequences of such actions.
In plain words — the whole versegenerated
Psalm 73:27 warns that those who are far from God will perish, as God destroys all who are unfaithful to Him. This verse emphasizes the serious consequences of turning away from God and the importance of remaining faithful.
Frequently Asked Questionsgenerated
Being unfaithful to God means turning away from Him, engaging in idolatry, or not adhering to His commandments.
The psalmist warns that those who are distant from God will face destruction, highlighting the importance of maintaining a close relationship with Him.
This verse serves as a conclusion to the psalmist's reflections on the fate of the wicked versus the righteous, emphasizing the ultimate justice of God.
The term 'destroy' implies a complete and utter end to those who are unfaithful, indicating the seriousness of their actions against God.
Reflection Questionsgenerated
- What are some ways I might be distancing myself from God in my life?
- How can I ensure that I remain faithful to God and avoid the fate described in this verse?
- In what ways can I encourage others to draw closer to God instead of turning away?
- What does this verse teach me about the nature of God's justice and mercy?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the consequences of turning away from God. Their comments emphasize the moral implications of unfaithfulness.
“Behold,” [the psalmist] says, “people who separate themselves far from you [God] will perish.” For every individual either unites or separates himself from your mercy by his deeds.Early Church Fathers on Psalms 73 →
Indeed, when we are abandoned by God, we are given over to the devil. When we have been given over to the devil, we are afflicted with countless terrible consequences.Early Church Fathers on Psalms 73 →
"Behold, they that put themselves afar from You shall perish" [Psalms 73:27].Early Church Fathers on Psalms 73 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 73:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor, lo, they that are far from thee,.... Who are alienated from the life of God, far from the law of God, and subjection and obedience to it; and from righteousness either moral or evangelical, and
Read John Gill on Psalms 73 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhom have I in heaven but thee? and there is none upon earth that I desire beside thee. -His joy in God as his portion, in contrast to the final destruction of all who go from God. Verse 25. Whom have I in heaven (but thee)?
Read Robert Jamieson on Psalms 73 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey that are far from thee; they that forsake thee and thy ways, preferring the prosperity of this present evil world before thy love, and favour, and service; they who estrange themselves from the love, and life, and acquaintance of God; that say to God, Depart from us, for we desire not the knowledge of thy ways, as they did, . Thou hast destroyed; thou will certainly and dreadfully destroy them. Them that go a whoring from thee; those who having professed subjection to thee, shall afterwards revolt from thee, and sell themselves to work wickedness; which is called whoredom in Scripture. For none are more hateful to God, than willful and wicked apostates from the principles and practice…
Read Matthew Poole on Psalms 73 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 73:27 For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee.Ver. 27. For, lo, they that are far from thee shall perish] How can they do otherwise, when as salvation is far from them? Psalms 119:155. And upon this ground it is that I do so earnestly desire to be with thee; since Thou hast destroyed (or shut up from punishment) all them that go a whoring from thee] Having their hearts full of harlotry, as appeareth by their courting the creature.
Read John Trapp on Psalms 73 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. They that are far from thee shall perish] The term perish is generally used to signify a coming to nothing, being annihilated; and by some it is thus applied to the finally impenitent, they shall all be annihilated. But where is this to be found in the Scriptures? In no part, properly understood. In the new heavens and the new earth none of the wicked shall be found; for therein dwells righteousness-nothing but God and righteous spirits; but at the same time the wicked shall be in their own place. And to suppose that they shall be annihilated, is as great a heresy, though scarcely so absurd, as to believe that the pains of damnation are emendatory, and that hell-fire shall burn…
Read AdamClarke on Psalms 73 →
CambridgeThe Cambridge Bible for Schools and Colleges15–28. Faith triumphant in the conviction of an ultimate judgement and the consciousness of the supreme blessedness of fellowship with God.
Read Cambridge on Psalms 73 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor, lo, they that are far from thee shall perish - All that are estranged from thee; all who are not thy friends. They will certainly be destroyed. For them there can be no hope.
Read Albert Barnes on Psalms 73 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. They that are far from thee—The far-off ones. Exactly the New Testament description of the heathen world without the knowledge of God. Acts 2:39; Ephesians 2:13; Ephesians 2:17.
Read Daniel Denison Whedon on Psalms 73 →The verse in English, compared — 16 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 far from You will surely perish; You destroy all who are unfaithful to You.
For, behold, those who are far from you shall perish. You have destroyed all those who are unfaithful to you.
Those far from You will surely perish; You destroy all who are unfaithful to You.
Yes, look! Those far from you die; you destroy everyone who is unfaithful to you.
Tyndale line
For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee.
For, lo, they that are far from thee shall perish: Thou hast destroyed all them that play the harlot, departing from thee.
For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee.
For lo, they that are far from thee shall perish: thou hast destroyed all them that go astray from thee.
For loe, they that withdrawe themselues from thee, shall perish: thou destroyest all them that goe a whoring from thee.
Strictly literal
For behold, they that are far from thee shall perish; thou destroyest every one that goeth a whoring from thee.
For, lo, those far from Thee do perish, Thou hast cut off every one, Who is going a whoring from Thee.
For behold, those far from You perish, || You have cut off everyone, || Who is going whoring from You.
For, lo, those that are far from thee shall perish: thou destroyest every one that strayeth away from thee.
Those who are far from you will perish; you will destroy all those who are unfaithful to you.
Simplified
Those people who are far from God will die. You destroy all those unfaithful to you.
For those who are far away from you will come to destruction: you will put an end to all those who have not kept faith with you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 7 of the 8 words matched. This consistency highlights the shared understanding of the consequences of unfaithfulness across these texts.
כִּֽי־ הִנֵּ֣ה רְחֵקֶ֣יךָ יֹאבֵ֑דוּ הִ֝צְמַ֗תָּה כָּל־ זוֹנֶ֥ה מִמֶּֽךָּ׃
7 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 73:27
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
רָחֵק (racheq) is an adjective and verb meaning 'remote' or 'far.' It conveys the idea of removing or departing, and can also refer to those who are departing. The word is used in Psalm 73:27.
[רָחֵק] adj.verb. removing, departing;—pl. sf., as subst., ψ 73:27
ref
H7369 רָחֵק
7369 racheq raw-khake'
from 7368; remote:--that are far.
see HEBREW for 07368
רָחֵק (ra.cheq) — removed.
1) removing, departing
1a) ones departing (as subst)
2) (TWOT) remote, far
Adj | Suff — SuffixHAampc/Sp2ms
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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
V-Hiphil-Perf-2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
זָנָה (zanah) is a Hebrew verb meaning to commit fornication or to be a harlot. It encompasses a range of actions, including adultery and idolatry, with a focus on unfaithfulness, particularly in a figurative sense regarding one's relationship with God. The entries indicate that it can also refer to cult prostitution and moral defection, with various grammatical forms expressing different nuances of the term.
זָנָה vb. commit fornication, be a harlot
Qal
be or act as a harlot
fig. of improper intercourse with foreign nations
of intercourse with other deities
of moral defection
Pu. fornication was not done (in going) after thee
Hiph.
cause to commit fornication
commit fornication
base
H2181 זָנָה commit fornication, be a harlot
2181 zanah zaw-naw'
a primitive root (highly-fed and therefore wanton); to commit
adultery (usually of the female, and less often of simple
fornication, rarely of involuntary ravishment); figuratively,
to commit idolatry (the Jewish people being regarded as the
spouse of Jehovah):--(cause to) commit fornication, X
continually, X great, (be an, play the) harlot, (cause to be,
play the) whore, (commit, fall to) whoredom, (cause to) go
a-whoring, whorish.
זָנָה (za.nah) — to fornicate.
1) to commit fornication, be a harlot, play the harlot
1a) (Qal)
1a1) to be a harlot, act as a harlot, commit fornication
1a2) to commit adultery
1a3) to be a cult prostitute
1a4) to be unfaithful (to God) (fig.)
1b) (Pual) to play the harlot
1c) (Hiphil)
1c1) to cause to commit adultery
1c2) to force into prostitution
1c3) to commit fornication
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp2ms
