Psalms 89:10 — Word Study
WLCאַתָּ֤ה דִכִּ֣אתָ כֶחָלָ֣ל רָ֑הַב בִּזְר֥וֹעַ עֻ֝זְּךָ֗ פִּזַּ֥רְתָּ אוֹיְבֶֽיךָ׃
BSA◂Youʼattâh [as the all-powerful One]
| Greek | English | Parsing |
|---|---|---|
| אַתָּ֤ה | you | Pronoun |
| דִכִּ֣אתָ | you crushed | Verb, Piel, perfect second person masculine singular |
| כֶחָלָ֣ל | like [one] slain | Preposition |
| רָ֑הַב | Rahab | Noun proper |
| בִּזְר֥וֹעַ | with [the] arm of | Preposition, noun common feminine singular construct |
| עֻ֝זְּךָ֗ | strength your | Noun common masculine singular construct, suffix |
| פִּזַּ֥רְתָּ | you scattered | Verb, Piel, perfect second person masculine singular |
| אוֹיְבֶֽיךָ׃ | enemies your | Verb qal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You crushed Rahab like a carcass; You scattered Your enemies with Your mighty arm. |
| KJV | Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm. |
| ASV | Thou hast broken Rahab in pieces, as one that is slain; Thou hast scattered thine enemies with the arm of thy strength. |
| YLT | Thou hast bruised Rahab, as one wounded. With the arm of Thy strength Thou hast scattered Thine enemies. |
| WEB | You have broken Rahab in pieces, like one of the slain. You have scattered your enemies with your mighty arm. |
| BBE | Rahab was crushed by you like one wounded to death; with your strong arm you put to flight all your haters. |
All translations agree on the essential meaning of the actions described in this verse.
The verse contains two main clauses, each expressing a powerful action of God, with additional phrases providing context and description.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbמָשַׁל
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 89:10
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 — God's Sovereignty Over Creationgenerated
Psalm 89:10 reflects on God's authority over chaotic forces, symbolized by Rahab, a mythical sea creature. The psalmist emphasizes God's power to crush adversaries and protect His people, contrasting divine strength with human vulnerability. This theme resonates throughout the psalm, illustrating God's role as a protector and ruler over both nature and nations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:43–72 | when He performed His signs in Egypt and His wonders in the fields of Zoan. |
| 2 | Psalm 105:27–45 | They performed His miraculous signs among them, and wonders in the land of Ham. |
| 3 | Exodus 7:1–15 | The LORD answered Moses, “See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet. |
| 4 | Psalm 59:11 | Do not kill them, or my people will forget. Scatter them by Your power, and bring them down, O Lord, our shield. |
| 5 | Psalm 68:30 | Rebuke the beast in the reeds, the herd of bulls among the calves of the nations, until it submits, bringing bars of silver. Scatter the nations who delight in war. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — דִכִּ֣אתָ, di.Ki.tagenerated
The verb דִכָּא (daka') means 'to crush' and is used here in the Piel stem, indicating an intensive action. It conveys a sense of overwhelming force, emphasizing the total defeat of the subject, Rahab.
This action is not merely physical; it symbolizes God's authority over chaos and opposition. The choice of this verb highlights God's ability to decisively eliminate threats, reinforcing His power and sovereignty.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses crushed and scattered.
Sentence Structuregenerated
The finite verb דִכִּ֣אתָ (you crushed) governs the first part of the verse, with a noun phrase רָ֑הַב (Rahab) as its object. This structure emphasizes the action of God against Rahab as a direct and powerful act.
The second part of the verse introduces another finite verb פִּזַּ֥רְתָּ (you scattered), with its object אוֹיְבֶֽיךָ (your enemies), further illustrating God's might in dealing with adversaries.
Septuagint Backgroundgenerated
In the Septuagint, דִכִּ֣אתָ is rendered as δεσπόζεις, which conveys authority and control, suggesting a broader interpretation of God's dominion over chaos.
This choice reflects a theological interpretation that emphasizes God's lordship rather than merely a physical act of crushing.
In plain words — the whole versegenerated
Psalm 89:10 shows God defeating Rahab, a symbol of chaos, and scattering His enemies. This verse highlights God's power and authority, demonstrating His ability to control and protect.
Frequently Asked Questionsgenerated
Rahab symbolizes chaos and opposition, often associated with Egypt's power, illustrating God's sovereignty over such forces.
Crushing conveys total defeat and emphasizes God's overwhelming power against His adversaries.
Enemies refer to those who oppose God's will, whether they are nations or individuals acting against His purposes.
The verse illustrates God's might through His actions against chaos and opposition, reinforcing His role as a protector and ruler.
Reflection Questionsgenerated
- In what ways have I seen God's power at work in my life?
- How can I trust in God's ability to overcome chaos and opposition?
- What does it mean for me to acknowledge God as the one who scatters my enemies?
- How can I reflect God's strength in my own actions and decisions?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight God's power over chaos, as seen in the writings of early church fathers.
Lastly, what have You done in the sea itself, to pacify its rage, and to weaken it? "You have humbled the proud as one that is wounded" [Psalms 89:10].Early Church Fathers on Psalms 89 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast broken Rahab in pieces, as one that is slain,.... Or Egypt, as in Psalms 87:4 or the Egyptians, and particularly Pharaoh their king; so the Targum explains it, "Rahab or the proud one, this
Read John Gill on Psalms 89 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.
Read Robert Jamieson on Psalms 89 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRahab; Egypt, as . As one that is slain; thou didst wound them not slightly, but unto death. See .
Read Matthew Poole on Psalms 89 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:10 Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm.Ver. 10. Thou hast broken Rahab in pieces] i.e. Egypt, which is called Rahab for its strength and pride. As one that is slain] Or, as one deadly wounded; as such a one is soon despatched, so here, Vox Halal vulneratum lethaliter designat. Thou hast scattered, &c.] See Isaiah 25:11,
Read John Trapp on Psalms 89 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Rahab.—See Note, Psalms 87:4. The mention of the sea has carried the poet’s thoughts to the Red Sea and the deliverance from Egypt, which is represented as some huge monster conquered and crushed.
Read Charles John Ellicott on Psalms 89 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Thou hast broken Rahab] Thou hast destroyed the power of Egypt, having overthrown the king and its people when they endeavoured to prevent thy people from regaining their liberty. As one that is slain] The whole clause in the original is, אתה דכאת כחלל רהב attah dikkitha kechalal Rahab, "Thou, like a hero, hast broken down Egypt." Dr. Kennicott has largely proved that חלל chalal, which we render wounded, slain, c., means a soldier, warrior, hero and it is certain that this sense agrees better with it than the other in a great number of places. Mr. Berlin translates, Tu contrivisti ut cadaver AEgyptum; "Thou hast bruised down Egypt like a dead carcass." The whole strength of Egypt…
Read AdamClarke on Psalms 89 →CambridgeThe Cambridge Bible for Schools and Colleges5–18. The adoring recital of God’s attributes which follows here has a twofold purpose in relation to the subject of the Psalm. It is a plea with God, and it is an encouragement to Israel. His omnipotence guarantees His ability, His faithfulness is the pledge of His will, to perform His promises to David.
Read Cambridge on Psalms 89 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast broken Rahab in pieces - Margin, “Egypt.” See the notes at Psalms 87:4. The reference is to the exodus of the Hebrew people, when he destroyed the power of Egypt.
Read Albert Barnes on Psalms 89 →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
You crushed Rahab like a carcass; You scattered Your enemies with Your mighty arm.
You have broken Rahab in pieces, like one of the slain. You have scattered your enemies with your mighty arm.
You crushed Rahab like a carcass; You scattered Your enemies with Your mighty arm.
You crushed the Proud One and killed it; with your strong arm you scattered your enemies.
Tyndale line
Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm.
Thou hast broken Rahab in pieces, as one that is slain; Thou hast scattered thine enemies with the arm of thy strength.
Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with the arm of thy strength.
Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thy enemies with thy strong arm.
Thou hast beaten downe Rahab as a man slaine: thou hast scattered thine enemies with thy mightie arme.
Strictly literal
Thou hast crushed Rahab as one that is slain; thou hast scattered thine enemies with the arm of thy strength.
Thou hast bruised Rahab, as one wounded. With the arm of Thy strength Thou hast scattered Thine enemies.
You have bruised Rahab, as one wounded. You have scattered Your enemies with the arm of Your strength.
(89:11) Thou didst crush Rahab as one that is slain: with thy strong arm didst thou scatter thy enemies.
You crushed Rahab as one who is killed. You scattered your enemies with your strong arm.
From the Latin
The days of our years in them are threescore and ten years. But if in the strong they be fourscore years: and what is more of them is labour and sorrow. For mildness is come upon us: and we shall be corrected.
Simplified
You crushed Rahab the sea-monster to death; by your power you scattered your enemies.
Rahab was crushed by you like one wounded to death; with your strong arm you put to flight all your haters.
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 presents the verse as it is known today. The Septuagint aligns closely with the Hebrew, with seven out of eight words matched, indicating a strong consistency in the core message across these ancient texts.
אַתָּ֤ה דִכִּ֣אתָ כֶחָלָ֣ל רָ֑הַב בִּזְר֥וֹעַ עֻ֝זְּךָ֗ פִּזַּ֥רְתָּ אוֹיְבֶֽיךָ׃
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 89:10
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
דָּכָא (daka') is a Hebrew verb meaning to crush or be crushed. It encompasses various forms, indicating actions like bruising, breaking, and being contrite. The entries highlight its use in different grammatical aspects, such as the Niphal (to be crushed) and Piel (to crush). The word conveys both literal and figurative senses of destruction and humility.
[דָּכָא] vb. crush, poet.
not in Qal;Niph. crushed, fig. = contrite ones
Pi. crush
Pu. crushed, broken in pieces, shattered
Hithp. crushed
base
H1792 דָּכָא crush poet. . crushed, fig. = contrite ones
. crush
. crushed, broken in pieces, shattered
. crushed
1792 daka' daw-kaw'
a primitive root (compare 1794); to crumble; transitively, to
bruise (literally or figuratively):--beat to pieces, break (in
pieces), bruise, contrite, crush, destroy, humble, oppress,
smite.
see HEBREW for 01794
דָּכָא (da.kah) — to crush.
1) to crush, be crushed, be contrite, be broken
1a) (Niphal)
1a1) to be crushed
1a2) to be contrite (fig.)
1b) (Piel) to crush
1c) (Pual)
1c1) to be crushed, be shattered
1c2) to be made contrite
1d) (Hithpael) to allow oneself to be crushed
HVpp2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
חָלָל (chalal) primarily means 'pierced' or 'slain,' often in a context of fatal wounding. It can also refer to something that is 'profaned' or 'defiled.' The word is built from the root associated with piercing and carries both literal and figurative meanings related to death and pollution.
חָלָל 90 n.m. pierced
pierced, fatally wounded
slain
base
חָלָל adj. profaned
base
H2491a חָלָל pierced H2491b חָלָל profaned
2491 chalal khaw-lawl'
from 2490; pierced (especially to death); figuratively,
polluted:--kill, profane, slain (man), X slew, (deadly)
wounded.
see HEBREW for 02490
חָלָל (cha.lal) — slain: killed.
: killed
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
Also means: cha.lal (חָלָל ": wounded" H2491H)
חָלָל (cha.lal) — profaned.
adj
1) (CLBL) profaned
1a) defiled, profaned (by divorce)
חָלָל (cha.lal) — slain: wounded.
: wounded
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
HRd/Aamsa — PrepositionHRd/Aamsa
רַ֫הַב (Rahab) refers to a mythical sea monster, literally meaning 'storm' or 'arrogance.' It is also used as an emblematic name for Egypt. The word is built from the concept of boasting and is associated with the idea of breadth.
רַ֫הַב n.[m.] lit. storm, arrogance, but only as names, v. infr.;
mythical sea monster
emblemat. name of Egypt
base
H7294 רַ֫הַב lit. storm, arrogance . mythical sea monster
. emblemat. name of Egypt
7294 Rahab rah'-hab
the same as 7293; Rahab (i.e. boaster), an epithet of
Egypt:--Rahab.
see HEBREW for 07293
רַ֫הַב (ra.hav) — Rahab monster.
Rahab = "breadth"
mythical sea monster, lit. "storm", "arrogance", but only as names
HNpt — Noun properHNpt
ra'-hab:
(1) (rachabh, "broad"; in Josephus, Ant, V, i, 2, 7, Rhachab; Heb 11:31 and Jas 2:25, Rhaab): A zonah, that is either a "harlot," or, according to some, an "innkeeper" in Jericho; the Septuagint porne, "harlot"). The two spies sent by Joshua from Shittim came into her house and lodged there (Jos 2:1). She refused to betray them to the king of Jericho, and when he demanded them, she hid them on the roof of her house with stalks of flax that she had laid in order to dry. She pretended that they had escaped before the shutting of the gate, and threw their pursuers off their track. She then told the spies of the fear that the coming of the Israelites had caused in the minds of the Canaanites--"Our hearts did melt .... for…
Rahab
Insolence; pride, a poetical name applied to Egypt in Ps. 87:4; 89:10; Isa. 51:9, as “the proud one.”
Rahab, (Heb. Rahab; i.e., “broad,” “large”). When the Hebrews were encamped at Shittim, in the “Arabah” or Jordan valley opposite Jericho, ready to cross the river, Joshua, as a final preparation, sent out two spies to “spy the land.” After five days they returned, having swum across the river, which at this season, the month Abib, overflowed its banks from the melting of the snow on Lebanon. The spies reported how it had fared with them (Josh. 2:1-7). They had been exposed to danger in Jericho, and had been saved by the fidelity of Rahab the harlot, to whose house they had gone for protection. When the city of Jericho…
a poetical name of Egypt, (Psalms 89:10; Isaiah 51:9) signifying "fierceness, insolence, pride." Rahab, as a name of Egypt, occurs once only without reference to the exodus: this is in (Psalms 87:4) In (Isaiah 30:7) the name is alluded to.
The English word Rahab represents two different Hebrew words:
1. RAHAB, a Canaanite woman of Jericho, who gave shelter to the two spies sent in thither by Joshua; and in return was spared, with all her kindred, when the city was taken and destroyed, Jos 2:1-21 6:17-25. Her faith, in doing this, is commended in Heb 11:31 Jas 2:25. The Jews and many Christians endeavor to show that Rahab was only an honest innkeeper; but more probably the designation of "harlot" given to her in our Bible is correct. If she had at some time led a dissolute life, she had evidently repented; and she afterwards became a worshipper of Jehovah, and the wife of Salmon, a prince of the tribe of Judah, Ru…
זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.
זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength
arm
arm, as symbol of strength
Pl. forces, political and military
Shoulder of animal sacrificed, belonging to priest
base
H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm
. arm, as symbol of strength
. Pl. forces, political and military
. Shoulder of animal sacrificed, belonging to priest
2220 zrowa` zer-o'-ah
or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah
{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as
stretched out), or (of animals) the foreleg; figuratively,
force:--arm, + help, mighty, power, shoulder, strength.
see HEBREW for 02232
זְרוֹעַ (ze.ro.a) — arm.
1) arm, forearm, shoulder, strength
1a) arm
1b) arm (as symbol of strength)
1c) forces (political and military)
1d) shoulder (of animal sacrificed)
HR/Ncfsc — Preposition · noun common feminine singular constructHR/Ncfsc
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…
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
פָּזַר (pazar) means to scatter or disperse, whether in a context of enmity or generosity. It has various forms, including Qal (to scatter), Niphal (to be scattered), Piel (to scatter), and Pual (to be scattered). The word is used in contexts like Israel being compared to scattered sheep and bones being scattered.
[פָּזַר] vb. scatter
Qal a scattered sheep is Israel (i.e. driven off, isolated).
Niph. our bones are scattered
Pi. scatter
Pu. scattered
base
H6340 [פָּזַר] scatter
6340 pazar paw-zar'
a primitive root; to scatter, whether in enmity or
bounty:--disperse, scatter (abroad).
פָּזַר (pa.zar) — to scatter.
1) to scatter, disperse
1a) (Qal)
1a1) to scatter
1a2) scattered (participle)
1b) (Niphal) to be scattered
1c) (Piel) to scatter
1d) (Pual) to be scattered
HVpp2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
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/Sp2ms — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp2ms