Psalms 9:6 — Word Study
WLCהָֽאוֹיֵ֨ב׀ תַּ֥מּוּ חֳרָב֗וֹת לָ֫נֶ֥צַח וְעָרִ֥ים נָתַ֑שְׁתָּ אָבַ֖ד זִכְרָ֣ם הֵֽמָּה׃
BSAhas vanishedʼâbad■ [perished, been blotted out]
| Greek | English | Parsing |
|---|---|---|
| הָֽאוֹיֵ֨ב׀ | the enemy | Particle, verb qal participle (active) masculine singular |
| תַּ֥מּוּ | they have come to an end | Verb, Qal, perfect third person common plural |
| חֳרָב֗וֹת | ruins | Noun common, feminine plural absolute |
| לָ֫נֶ֥צַח | to perpetuity | Preposition, noun common masculine singular absolute |
| וְעָרִ֥ים | and cities | Conjunction, noun common masculine plural absolute |
| נָתַ֑שְׁתָּ | you have plucked up | Verb, Qal, perfect second person masculine singular |
| אָבַ֖ד | it has perished | Verb, Qal, perfect third person masculine singular |
| זִכְרָ֣ם | memory their | Noun common masculine singular construct, suffix |
| הֵֽמָּה׃ | they | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The enemy has come to eternal ruin, and You have uprooted their cities; the very memory of them has vanished. |
| KJV | O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them. |
| ASV | The enemy are come to an end, they are desolate for ever; And the cities which thou hast overthrown, The very remembrance of them is perished. |
| YLT | O thou Enemy, Finished have been destructions for ever, As to cities thou hast plucked up, Perished hath their memorial with them. |
| WEB | The enemy is overtaken by endless ruin. The very memory of the cities which you have overthrown has perished. |
| BBE | You have given their towns to destruction; the memory of them has gone; they have become waste for ever. |
The translations agree on the meaning of the enemy's destruction, focusing on the permanence of their ruin.
The structure is straightforward, with a main clause followed by two subordinate clauses that elaborate on the enemy's fate.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָבַד
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 9:6
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 on the Wickedgenerated
Psalm 9:6 reflects on the fate of the enemy, emphasizing their total ruin and the permanence of God's actions against them. The psalmist contrasts the fate of the wicked with God's eternal reign, as seen in the surrounding verses that celebrate His justice and sovereignty. This psalm serves as a reminder of God's power to judge and protect His people from their adversaries.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:5 | then may my enemy pursue me and overtake me; may he trample me to the ground and leave my honor in the dust. Selah |
| 2 | Psalm 8:2 | From the mouths of children and infants You have ordained praise on account of Your adversaries, to silence the enemy and avenger. |
| 3 | Exodus 15:16 | and terror and dread will fall on them. By the power of Your arm they will be as still as a stone until Your people pass by, O LORD, until the people You have bought pass by. |
| 4 | Micah 7:8–10 | Do not gloat over me, my enemy! Though I have fallen, I will arise; though I sit in darkness, the LORD will be my light. |
| 5 | Psalm 46:9 | He makes wars to cease throughout the earth; He breaks the bow and shatters the spear; He burns the shields in the fire. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — חֳרָב֗וֹת, cho.ra.Votgenerated
The noun חֳרָב֗וֹת (chorvot) refers to ruins or desolation, indicating places that have been destroyed or laid waste. It is a feminine plural noun, suggesting multiple locations or cities that have faced devastation.
This term is often used in the context of divine judgment, where cities or nations are rendered desolate due to their wickedness. The parsing indicates that it is used in an absolute form, emphasizing the state of ruin without reference to specific subjects.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as ruins, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is תַּ֥מּוּ (tammu), which governs the overall statement about the enemy's fate. The structure includes a series of clauses that detail the actions taken by God against the enemy.
The sentence is constructed to emphasize the destruction of the enemy's cities and the obliteration of their memory, with a clear progression from the enemy's ruin to God's decisive actions.
Septuagint Backgroundgenerated
The Septuagint translates חֳרָב֗וֹת as ἔθνεσιν (ethnesin), meaning 'nations' or 'peoples.' This choice reflects a broader interpretation, suggesting not just physical ruins but the complete downfall of the enemy's identity.
This translation indicates a widening of the concept from mere physical destruction to the loss of national identity and memory.
In plain words — the whole versegenerated
Psalm 9:6 describes how the enemy has been completely destroyed by God. Their cities have been uprooted, and even their memory has vanished. This verse highlights God's power over those who oppose Him.
Frequently Asked Questionsgenerated
It signifies that the enemy's destruction is permanent and irreversible, indicating God's ultimate victory over wickedness.
This verse showcases God's justice and power, demonstrating that He actively uproots and destroys those who oppose Him.
The vanishing memory signifies complete obliteration, suggesting that the enemy will not be remembered or have any lasting impact.
It connects to themes of divine judgment and protection, as seen in other psalms and prophetic writings that emphasize God's sovereignty over nations.
Reflection Questionsgenerated
- In what ways have I seen God bring justice in my own life?
- How can I trust in God's ability to handle my adversaries?
- What does it mean for me that the memory of the wicked will vanish?
- How can I reflect God's justice in my interactions with others?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, often discussing the nature of God's judgment and the fate of the wicked as illustrated in this psalm.
Once someone knocked at the door of my cell. And when I went out, I saw someone who seemed massive and tall. When I asked, “Who are you?” he said, “I am Satan.” I said, “What are you doing here?” And he asked,Early Church Fathers on Psalms 9 →
God’s anger is like that, you see: it razes and destroys everything. Or what another translator teaches us in saying “deserts,” implying that he razed not only their inhabited places but also their uninhabited places,Early Church Fathers on Psalms 9 →
"The swords of the enemy have failed at the end" [Psalms 9:6]. Not enemies in the plural, but this enemy in the singular.Early Church Fathers on Psalms 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 9:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO thou enemy,.... Which some understand of Goliath, though we do not read of any desolations made by him, nor of any cities destroyed by him; nor by the Israelites upon his death, and the flight of
Read John Gill on Psalms 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.
Read Robert Jamieson on Psalms 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is a sudden apostrophe to the enemies of God’ s people, Philistines, Amorites, or other nations, who had formerly made great havoc and waste among them. Destructions are come to a perpetual end; thou hast destroyed the Israelitish nation utterly and irrecoverably, and, as it follows, their defenced cities, and their very name and memory, according to thy own desire. So it is a sarcasm or irony, a usual figure in Scripture and all authors, whereby the quite contrary is signified, to wit, that they were not only frustrated of their desires and hopes of destroying the Israelites, but were also subdued, and in a great part destroyed by them. Or this verse may be understood of the great…
Read Matthew Poole on Psalms 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 9:6 O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.Ver. 6. O thou enemy] The same whom he called wicked one in the former verse; where the word wicked is of the singular number: q.d. O thou implacable wretch, that wouldst never be reconciled till thou wast ruined; which now thou art, &c. Some read it interrogatively, and with it ironically, O enemy, are destructions come to an end? and cities so wasted that they can never be repaired? q.d. So indeed thou hast designed it, but art fairly disappointed. And the like befell Antiochus, Nero, Dioclesian, Philip II of Spain, Charles IX of France, and other bloody…
Read John Trapp on Psalms 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) O thou enemy . . .—This vocative gives no intelligible meaning. Translate, As for the enemy, they are made an utter wreck and perpetual ruin.Destructions.—Properly, desolations, ruins, from a word meaning “to be dried up.” Come to a perpetual end.—Properly, are completed for ever.Thou hast destroyed.—Some understand the relative: “the cities which thou hast destroyed.” Their memorial.—Better, their very memory is perished; literally, their memory, theirs. (Comp. “He cannot flatter, he”—Shakespeare, King Lear). The LXX. and Vulg. read, “with a sound,” referring to the crash of falling cities. Some would substitute enemies for cities, but they lose the emphasis of the passage, which…
Read Charles John Ellicott on Psalms 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Destructions are come to a perpetual end] Rather, "The enemy is desolated for ever; for thou hast destroyed their cities, and their memory is perished with them." Multitudes of the cities of the Canaanites have perished so utterly that neither name nor vestige remains of them.
Read AdamClarke on Psalms 9 →CambridgeThe Cambridge Bible for Schools and Colleges6. The enemy are consumed, left desolate for ever; And (their) cities thou didst uproot; the very remembrance of them is perished. An address to the enemy (P.B.V. and A.V.) would be out of place here; and the word rendered destructions does not bear an active sense, but means ruins or desolations. It is best to regard the words as still addressed to Jehovah, continuing the description of His judgment on the enemies of Israel. The language of this and the preceding verse recalls that of the curse on Amalek: “I will utterly blot out the remembrance of Amalek from under heaven” (Exodus 17:14; cp. Deuteronomy 25:19). ‘Their memorial’ or ‘remembrance’ refers grammatically to the enemy, not to…
Read Cambridge on Psalms 9 →Albert Barnes1798–1870Barnes' Notes on the BibleO thou enemy! - This verse has been very variously rendered and explained. For an examination of the particular views entertained of it, see particularly Rosenmuller, in loc.
Read Albert Barnes on Psalms 9 →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
The enemy has come to eternal ruin, and You have uprooted their cities; the very memory of them has vanished.
The enemy is overtaken by endless ruin. The very memory of the cities which you have overthrown has perished.
The enemy has come to eternal ruin, and You have uprooted their cities; the very memory of them has vanished.
The enemy’s cities have been reduced to permanent ruins; you destroyed their cities; all memory of the enemies has perished.
Tyndale line
O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.
The enemy are come to an end, they are desolate for ever; And the cities which thou hast overthrown, The very remembrance of them is perished.
The enemy are come to an end, they are desolate for ever; and the cities which thou hast overthrown, their very memorial is perished.
O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial hath perished with them.
O enemie, destructions are come to a perpetual end, and thou hast destroyed the cities: their memoriall is perished with them.
Strictly literal
O enemy! destructions are ended for ever. — Thou hast also destroyed cities, even the remembrance of them hath perished.
O thou Enemy, Finished have been destructions for ever, As to cities thou hast plucked up, Perished hath their memorial with them.
The enemy—[your] destructions have been completed forever, || As for cities you have plucked up, || Their memorial has perished with them.
(9:7) O thou enemy, the ruins are passed away for ever, and the cities which thou hast destroyed,—lost is their memorial, yea, theirs.
The enemy crumbled like ruins when you overthrew their cities. All remembrance of them has perished.
From the Latin
Thou hast rebuked the Gentiles, and the wicked one hath perished: thou hast blotted out their name for ever and ever.
Simplified
The enemies are finished, ruined forever; their cities are destroyed—even the memory of them is gone.
You have given their towns to destruction; the memory of them has gone; they have become waste 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 presents the verse as it stands, while the Septuagint matches 7 of the 9 words. The Dead Sea Scrolls fragments show partial agreement with the Masoretic Text, with some words restored by editors, indicating a close relationship but also some textual variations.
הָֽאוֹיֵ֨ב׀ תַּ֥מּוּ חֳרָב֗וֹת לָ֫נֶ֥צַח וְעָרִ֥ים נָתַ֑שְׁתָּ אָבַ֖ד זִכְרָ֣ם הֵֽמָּה׃
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.
[גערתה] [גוים] [אבדתה] [רשע] [שמ׳ם] [מחיתה] לעולם ועד
8 words of the verse are on this fragment — 6 supplied entire by an editor.
[גערת] [גוים] אבדת [רשע] [שמ׳ם] [מחית] [לעולם] [ועד]
8 words of the verse are on this fragment — 1 partly restored, 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 9:6
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.
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
HTd/Vqrmsa — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
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
תָּמַם (tamam) is a Hebrew verb meaning to be complete or finished. It encompasses a range of meanings, including to accomplish, cease, be consumed, or be sound and upright. The word can be used in various forms, such as Qal, Hiphil, and Hithpael, indicating different nuances of completion or integrity.
[תָּמַם], תַּם vb. be complete, finished
Qal
be finished, completed
be finished, come to an end, cease
be complete, of number
be consumed, exhausted, spent
be finished, consumed, destroyed
be complete, sound, unimpaired
twice, very strangely
Hiph.
finish, complete, perfect, a matter
finish, cease doing a thing
complete, sum up
destroy uncleanness
causative: make sound thy ways.
Hithp. deal in integrity with
base
H8552 [תָּמַם], תַּם be complete, finished
8552 tamam taw-mam'
a primitive root; to complete, in a good or a bad sense,
literal, or figurative, transitive or intransitive (as
follows):--accomplish, cease, be clean (pass-)ed, consume,
have done, (come to an, have an, make an) end, fail, come to
the full, be all gone, X be all here, be (make) perfect, be
spent, sum, be (shew self) upright, be wasted, whole.
תָּמַם (ta.mam) — to finish.
1) to be complete, be finished, be at an end
1a) (Qal)
1a1) to be finished, be completed
1a1a) completely, wholly, entirely (as auxiliary with verb)
1a2) to be finished, come to an end, cease
1a3) to be complete (of number)
1a4) to be consumed, be exhausted, be spent
1a5) to be finished, be consumed, be destroyed
1a6) to be complete, be sound, be unimpaired, be upright (ethically)
1a7) to complete, finish
1a8) to be completely crossed over
1b) (Niphal) to be consumed
1c) (Hiphil)
1c1) to finish, complete, perfect
1c2) to finish, cease doing, leave off doing
1c3) to complete, sum up, make whole
1c4) to destroy (uncleanness)
1c5) to make sound
1d) (Hithpael) to deal in integrity, act uprightly
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
The Hebrew word חָרְבָּה (chorbah) refers to waste, desolation, or ruin. It is derived from the root meaning drought and implies a place that has been laid waste or destroyed. The entries consistently emphasize its association with desolation and ruin.
חָרְבָּה n.f. waste, desolation, ruin
base
H2723 חָרְבָּה waste, desolation, ruin
2723 chorbah khor-baw'
feminine of 2721; properly, drought, i.e. (by implication) a
desolation:--decayed place, desolate (place, -tion),
destruction, (laid) waste (place).
see HEBREW for 02721
חׇרְבָּה (chor.bah) — desolation.
a place laid waste, ruin, waste, desolation
HNcfpa — Noun common · feminine plural absoluteHNcfpa
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
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
HC/Ncmpa — Conjunction · noun common masculine plural absoluteHC/Ncmpa
The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile. (Genesis 4:17) After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being "a great city." The earliest description of a city, properly so called, is that of Sodom, (Genesis 19:1-22) Even before the time of Abraham there were cities in Egypt, (Genesis 12:14,15; Numbers 13:22) and the Israelites, during their sojourn there, were employed in building or fortifying the "treasure cities" of Pithom and Raamses.…
נָתַשׁ (nathash) is a Hebrew verb meaning to pull or pluck up, and it conveys the idea of uprooting or destroying. It can appear in various forms, including Qal (to pull up), Niphal (to be plucked up), and Hophal (to be plucked up). The entries consistently emphasize its destructive connotation, with no significant disagreement among the lexicons.
נָתַשׁ vb. pull or pluck up, root out
Qal pull or pluck up
Niph. it shall not be rooted up
Hoph. and she was rooted up
base
H5428 נָתַשׁ pull or pluck up, root out
5428 nathash naw-thash'
a primitive root; to tear away:--destroy, forsake, pluck
(out, up, by the roots), pull up, root out (up), X utterly.
נָתַשׁ (na.tash) — to uproot.
1) to pull up, expel, root out, pluck up
1a) (Qal) to pull or pluck up
1b) (Niphal) to be plucked up
1c) (Hophal) to be plucked up
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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-Piel-Perf-2ms — Verb · Qal · perfect third person masculine singularHVqp3ms
זֵ֫כֶר (zeker) refers to concepts of remembrance and memorial. It is derived from the root meaning to remember and encompasses meanings such as memory and commemoration. The entries consistently highlight its use in contexts related to memorials and recollections.
זֵ֫כֶר n.m. remembrance, memorial
base
H2143 זֵ֫כֶר remembrance, memorial
2143 zeker zay'-ker
or zeker {zeh'-ker}; from 2142; a memento, abstr.
recollection (rarely if ever); by implication,
commemoration:--memorial, memory, remembrance, scent.
see HEBREW for 02142
זֵ֫כֶר (ze.kher) — memorial.
1) memorial, remembrance
1a) remembrance, memory
1b) memorial
HNcmsc/Sp3mp — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp