Psalms 74:10 — Word Study
WLCעַד־ מָתַ֣י אֱ֭לֹהִים יְחָ֣רֶף צָ֑ר יְנָ֘אֵ֤ץ אוֹיֵ֖ב שִׁמְךָ֣ לָנֶֽצַח׃
BSAHow longʻad [till when] O Godʼĕlôhîym [Elohim, the supreme Deity] will the enemytsar [adversary, one who opposes] taunt Youchâraph▸ [reproach, blaspheme] Will the foeʼôyêb [hater, one who despises] revilenâʼats▸ [spurn, scorn] Your nameshêm [identity, character] forevernetsach [for perpetuity, everlastingness]
| Greek | English | Parsing |
|---|---|---|
| עַד־ | until | Preposition |
| מָתַ֣י | when? | Particle |
| אֱ֭לֹהִים | O God | Noun common, masculine plural absolute |
| יְחָ֣רֶף | will he taunt | Verb, Piel, imperfect third person masculine singular |
| צָ֑ר | [the] opponent | Noun common, masculine singular absolute |
| יְנָ֘אֵ֤ץ | will he spurn? | Verb, Piel, imperfect third person masculine singular |
| אוֹיֵ֖ב | [the] enemy | Verb, Qal, participle (active) masculine singular |
| שִׁמְךָ֣ | name your | Noun common masculine singular construct, suffix |
| לָנֶֽצַח׃ | to perpetuity | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How long, O God, will the enemy taunt You? Will the foe revile Your name forever? |
| KJV | O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever? |
| ASV | How long, O God, shall the adversary reproach? Shall the enemy blaspheme thy name for ever? |
| YLT | Till when, O God, doth an adversary reproach? Doth an enemy despise thy name for ever? |
| WEB | How long, God, shall the adversary reproach? Shall the enemy blaspheme your name forever? |
| BBE | O God, how long will those who are against us say cruel things? will the hater go on looking down on your name for ever? |
Where they part company is יְחָ֣רֶף — see How Translations Differ.
Two main questions, reflecting the psalmist's urgent plea to God.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbצַר
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 74:10
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 Amidst Tauntsgenerated
Psalm 74:10 reflects the deep distress of the psalmist as he observes the relentless taunting of enemies against God. This verse is part of a larger lament where the psalmist feels abandoned and questions God's apparent inactivity in the face of oppression. The surrounding verses express a longing for God's intervention and a plea for restoration, indicating a profound sense of urgency and despair.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 13:1–2 | How long, O LORD? Will You forget me forever? How long will You hide Your face from me? |
| 2 | Psalm 79:4–5 | We have become a reproach to our neighbors, a scorn and derision to those around us. |
| 3 | Psalm 89:46–50 | How long, O LORD? Will You hide Yourself forever? Will Your wrath keep burning like fire? |
| 4 | Daniel 12:6 | One of them said to the man dressed in linen, who was above the waters of the river, “How long until the fulfillment of these wonders?” |
| 5 | Revelation 6:10 | And they cried out in a loud voice, “How long, O Lord, holy and true, until You avenge our blood and judge those who dwell upon the earth?” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְחָ֣רֶף, ye.Cha.refgenerated
The verb יְחָ֣רֶף (yecha'ref) is in the imperfect tense, indicating an action that is ongoing or habitual. It conveys the notion of taunting or reproaching, suggesting a persistent challenge to God's honor. This word captures the essence of the enemy's contempt and the emotional weight of the psalmist's plea.
The Piel stem of the verb emphasizes the intensity of the action, which is not merely a casual insult but a deliberate and scornful attack. This reflects the gravity of the situation, as the psalmist feels the weight of mockery directed at God Himself.
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 verse contains two main clauses, with the first clause asking how long the enemy will taunt God, and the second questioning whether the foe will revile God's name forever. The structure emphasizes the urgency of the psalmist's plea, with the finite verbs יְחָ֣רֶף and יְנָ֘אֵ֤ץ anchoring the emotional weight of the questions.
The syntactic arrangement places the questions front and center, highlighting the psalmist's distress and the direct confrontation with God about the ongoing taunts from the adversary.
Septuagint Backgroundgenerated
The Septuagint translates יְחָ֣רֶף as ὀνειδιεῖ (oneidiēi), which means to reproach or insult. This choice reflects a similar understanding of the enemy's actions as not just taunting but deeply insulting, aligning with the emotional tone of the Hebrew.
The use of θεός (theos) for אֱלֹהִים indicates a recognition of God's divinity and authority, reinforcing the gravity of the enemy's actions against Him.
In plain words — the whole versegenerated
Psalm 74:10 expresses the psalmist's anguish over the enemy's taunts against God. The psalmist asks how long this mockery will continue and whether the enemy will revile God's name forever. This verse captures the deep distress and longing for God's intervention in a time of trouble.
Frequently Asked Questionsgenerated
The psalmist is expressing a deep sense of urgency and desperation, questioning God's timing in responding to the enemy's taunts and seeking reassurance of His presence.
The taunting of the enemy is significant because it challenges God's honor and reputation, and it reflects the psalmist's feelings of abandonment and despair in the face of oppression.
To revile God's name implies a direct attack on His character and identity, undermining the trust and reverence that should be afforded to Him.
This verse encapsulates the theme of lament and the cry for God's intervention amidst suffering, highlighting the tension between the psalmist's faith and the reality of oppression.
Reflection Questionsgenerated
- In what areas of my life do I feel like the enemy is taunting me, and how can I bring those feelings to God?
- How can I remind myself of God's faithfulness during times of distress?
- What does it mean for me to honor God's name in my daily life?
- How can I support others who feel abandoned or mocked in their faith?
The early church on this verse — how the Fathers read it
Early church fathers like Augustine of Hippo referenced this verse to discuss the anguish of feeling forsaken by God amidst suffering.
"How long, O God, shall the enemy revile?" [Psalms 74:10]. Cry out as if forsaken, as if deserted: cry out like a sick man,Early Church Fathers on Psalms 74 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 74:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO God, how long shall the adversary reproach?.... The name of God, as in the next clause, the divine Persons and perfections, the purposes and providence of God, his people, ways, worship, truths,
Read John Gill on Psalms 74 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever? O God, how long ... for ever - (Psalms 13:2) shall the enemy blaspheme thy name?
Read Robert Jamieson on Psalms 74 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleReproach; understand here thy name, which is expressed in the next clause of the verse, by saying that thou art either unkind to thy people, or unfaithful in thy covenant, or unable to deliver thine out of their miseries.
Read Matthew Poole on Psalms 74 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 74:10 O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?Ver. 10. O God, how long shall the adversary reproach?] When they had none to tell them how long their miseries should last, they could turn them to God to inquire (such is the boldness of faith), and withal to require of him speedy help, since himself else were likely to suffer in his glory, as a God not able to help and befriend his people.
Read John Trapp on Psalms 74 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10-15) ln the true prophetic spirit, as Moses brought the cries of distress “by reason of their bondage” from the oppressed Israelites to God (Exodus 5:22), so this poet carries to the same God the pathos of this later cry, How long? how long? In answer, the deliverances of old rush into his mind. He recalls the right hand once stretched out to save (now thrust in inaction into the bosom), the wonders at the Red Sea, and all the long-continued providential guiding. Surely the same God will do the same wonders now!
Read Charles John Ellicott on Psalms 74 →CambridgeThe Cambridge Bible for Schools and Colleges10, 11. Once more the Psalmist expostulates with God for His inaction.
Read Cambridge on Psalms 74 →Albert Barnes1798–1870Barnes' Notes on the BibleO God, how long shall the adversary reproach?... - How long shall this state of things be allowed to continue? Is there to be no end to it? Are these desolations never to be repaired - these ruins never to be rebuilt?
Read Albert Barnes on Psalms 74 →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
How long, O God, will the enemy taunt You? Will the foe revile Your name forever?
How long, God, shall the adversary reproach? Shall the enemy blaspheme your name forever?
How long, O God, will the enemy taunt You? Will the foe revile Your name forever?
How long, O God, will the adversary hurl insults? Will the enemy blaspheme your name forever?
Tyndale line
O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?
How long, O God, shall the adversary reproach? Shall the enemy blaspheme thy name for ever?
How long, O God, shall the adversary reproach? shall the enemy blaspheme thy name for ever?
O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?
O God, howe long shall the aduersarie reproche thee? shall the enemie blaspheme thy Name for euer?
Strictly literal
How long, O God, shall the adversary reproach? Shall the enemy contemn thy name for ever?
Till when, O God, doth an adversary reproach? Doth an enemy despise thy name for ever?
Until when, O God, does an adversary reproach? Does an enemy despise Your Name forever?
How long, O God, shall the adversary utter defiance? shall the enemy blaspheme thy name for ever?
How long, God, will the enemy throw insults at you? Will the enemy blaspheme your name forever?
From the Latin
But I will declare for ever: I will sing to the God of Jacob.
Simplified
How long will the enemy ridicule you, God? Will they insult your character forever?
O God, how long will those who are against us say cruel things? will the hater go on looking down on your name for ever?
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 of Psalms 74:10 reads: 'How long, O God, will the enemy taunt You? Will the foe revile Your name forever?' The Septuagint shows a close correspondence with the Masoretic Text, matching 7 of the 9 words, though it presents them in a different order and with its own articles. This indicates a strong agreement between the two texts, although the exact phrasing may vary. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, suggesting a consistent transmission of the text across these witnesses.
עַד־ מָתַ֣י אֱ֭לֹהִים יְחָ֣רֶף צָ֑ר יְנָ֘אֵ֤ץ אוֹיֵ֖ב שִׁמְךָ֣ לָנֶֽצַח׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 74:10
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.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
מָתַי (mathay) is an adverb meaning 'when?' It is derived from an unused root that suggests extension, particularly in relation to time. The word is used interrogatively to ask about timeframes, such as 'how long?' or 'until when?'. It appears in contexts that require a temporal inquiry.
מָתַי 43 interrog.adv. when?
base
H4970 מָתַי when?
4970 mathay maw-thah'ee
from an unused root meaning to extend; properly, extent (of
time); but used only adverbially (especially with other
particle prefixes), when (either relative or
interrogative):--long, when.
מָתַי (ma.tay) — how.
1) when?
1a) with prep
1a1) against when?, until when?, how long?, after how long?
HTi — ParticleHTi
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word חָרַף (charaph) has a range of meanings including to reproach, taunt, and defame, as well as to remain in harvest time and to acquire. It is built from a primitive root and can be used in various forms, such as Qal and Piel. Notably, it appears in Isaiah 18:6 and Leviticus 19:20.
H2778a [חָרַף] reproach H2778b חָרַף vb. denom. remain in harvest time H2778c חָרַף acquire
2778 charaph. khaw-raf'
a primitive root; to pull off, i.e. (by implication) to
expose (as by stripping); specifically, to betroth (as if a
surrender); figuratively, to carp at, i.e. defame;
denominative (from 2779) to spend the winter:--betroth,
blaspheme, defy, jeopard, rail, reproach, upbraid.
see HEBREW for 02779
חָרַף (cha.raph) — to taunt.
1) to reproach, taunt, blaspheme, defy, jeopardise, rail, upbraid
1a) (Qal) to reproach
1b) (Piel) to reproach, defy, taunt
חָרַף (cha.raph) — to winter.
(Qal) to winter, spend harvest time, remain in harvest time
חָרַף (cha.raph) — to acquire.
(Niphal) to acquire, be betrothed
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
N-ms — Noun common · masculine singular absoluteHNcmsa
נָאַץ (na'ats) is a Hebrew verb meaning to spurn or contemn. It has various forms including Qal, Piel, Hiphil, and Hithpolel, indicating different nuances of scorn and contempt. The word appears in contexts of disdain and provocation, with a notable reference in Ecclesiastes 12:5. The entries collectively emphasize its meanings related to despising and abhoring.
נָאַץ vb. contemn, spurn
Qal contemn
Pi. contemn, spurn
Hiph.
Hithpo‛el every day is my name contemned
base
H5006 נָאַץ contemn, spurn
5006 na'ats naw-ats'
a primitive root; to scorn; or (Ecclesiastes 12:5) by
interchange for 5132, to bloom:--abhor, (give occasion to)
blaspheme, contemn, despise, flourish, X great, provoke.
see HEBREW for 05132
נָאַץ (na.ats) — to spurn.
1) to spurn, contemn, despise, abhor
1a) (Qal) to spurn, contemn
1b) (Piel)
1b1) to spurn
1b2) to cause to contemn
1c) (Hiphil) to spurn
1d) (Hithpolel) to be contemned
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
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
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
en'-e-mi ('oyebh, tsar, tsar; echthros):
"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Nu 10:9; Job 16:9; Ps 27:2,12, the Revised Version (British and American) "adversary," etc.); also tsarar (Es 3:10; Ps 8:2; 10:5 the King James Version, etc.). Other words are `ar, "one awake" (
→ General scriptures concerning Ex 23:5; Job 31:29,30; Ps 35:1-28; Pr 24:17,18; 25:21,22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa