Psalms 91:6 — Word Study
WLCמִ֭דֶּבֶר בָּאֹ֣פֶל יַהֲלֹ֑ךְ מִ֝קֶּ֗טֶב יָשׁ֥וּד צָהֳרָֽיִם׃
BSA[nor] the pestilencedeber [disease, plague] that stalkshâlak▸ [walks, spreads] in the darknessʼôphel [thick gloom, spiritual shadows] [nor] the calamityqeṭeb [destruction, ruin] that destroysshûwd△▸ [wastes, devastates] at noontsôhar [midday, when the sun is high]
| Greek | English | Parsing |
|---|---|---|
| מִ֭דֶּבֶר | from a plague | Preposition, noun common masculine singular absolute |
| בָּאֹ֣פֶל | [which] in the darkness | Preposition, noun common masculine singular absolute |
| יַהֲלֹ֑ךְ | it will walk | Verb, Qal, imperfect third person masculine singular |
| מִ֝קֶּ֗טֶב | from destruction | Preposition, noun common masculine singular absolute |
| יָשׁ֥וּד | [which] it will devastate | Verb, Qal, imperfect third person masculine singular |
| צָהֳרָֽיִם׃ | noon | Noun common, masculine dual absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | nor the pestilence that stalks in the darkness, nor the calamity that destroys at noon. |
| KJV | Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. |
| ASV | For the pestilence that walketh in darkness, Nor for the destruction that wasteth at noonday. |
| YLT | Of pestilence in thick darkness that walketh, Of destruction that destroyeth at noon, |
| WEB | nor of the pestilence that walks in darkness, nor of the destruction that wastes at noonday. |
| BBE | Or of the disease which takes men in the dark, or of the destruction which makes waste when the sun is high. |
Where they part company is יַהֲלֹ֑ךְ — see How Translations Differ.
Two main clauses connected by 'nor', each detailing a different type of threat, creating a parallel structure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָלַךְ
The sentence as the grammar sees it Open the tree ›
1 of 6 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 91:6
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 Protection in Times of Dangergenerated
Psalms 91:6 reassures believers that they are shielded from various forms of danger, including diseases and calamities. The psalmist emphasizes God's protective presence during both the night and the day, highlighting the comprehensive nature of divine safeguarding. This passage is part of a larger context that speaks to the trust and refuge found in God, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 121:5–6 | The LORD is your keeper; the LORD is the shade on your right hand. |
| 2 | Exodus 12:29–30 | Now at midnight the LORD struck down every firstborn male in the land of Egypt, from the firstborn of Pharaoh, who sat on his throne, to the firstborn of the prisoner in the dungeon, as well as all the firstborn among the livestock. |
| 3 | 2 Kings 19:35 | And that very night the angel of the LORD went out and struck down 185,000 men in the camp of the Assyrians. When the people got up the next morning, there were all the dead bodies! |
| 4 | Numbers 16:48 | He stood between the living and the dead, and the plague was halted. |
| 5 | 2 Samuel 24:15 | So the LORD sent a plague upon Israel from that morning until the appointed time, and seventy thousand of the people from Dan to Beersheba died. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מִ֭דֶּבֶר, Mi.de.vergenerated
The word דֶּבֶר (deber) refers to a plague or pestilence, encompassing widespread disease affecting people or animals. It is derived from a root meaning to destroy, indicating its association with devastation. This term is used in contexts like Exodus 9:3, where God sends a pestilence upon the Egyptians, showcasing its severity.
In this verse, מִ֭דֶּבֶר emphasizes the threat of disease that can strike unexpectedly, particularly in the darkness, symbolizing both physical and spiritual dangers. The use of the word highlights the seriousness of the pestilence and God's promise of protection against it.
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 connected by 'nor', with each clause presenting a different type of threat: the first concerning pestilence and the second addressing calamity. The structure emphasizes the breadth of dangers from which God protects His people.
The finite verbs יַהֲלֹ֑ךְ and יָשׁ֥וּד serve as the action points in the verse, indicating what the pestilence will do and what the calamity will cause. The use of prepositional phrases enhances the imagery of these threats.
Septuagint Backgroundgenerated
In the Septuagint, מִ֭דֶּבֶר is translated as πράγματος, which suggests a broader interpretation of an event or matter rather than a specific plague. This choice indicates a possible widening of the concept of danger beyond just disease.
The word יַהֲלֹ֑ךְ is rendered as διαπορευομένου, which implies a sense of movement or progression, aligning with the idea of something stalking or advancing stealthily.
In plain words — the whole versegenerated
Psalms 91:6 tells us that we do not need to fear diseases that come in the darkness or disasters that happen at noon. The psalmist reassures us that God protects us from both hidden and open dangers, emphasizing His care at all times.
Frequently Asked Questionsgenerated
The phrase refers to hidden dangers, such as diseases or threats that are not immediately visible, indicating that God protects us even from what we cannot see.
This verse illustrates that God's protection extends to all forms of danger, whether they are apparent or concealed, reinforcing the theme of safety found throughout Psalm 91.
The mention of 'noon' suggests that even in broad daylight, when one might feel safest, calamities can still occur, highlighting the need for God's ongoing protection.
We can trust in God's protection against both seen and unseen dangers, relying on His strength and guidance in all circumstances.
Reflection Questionsgenerated
- What are some hidden dangers in my life that I need to trust God to protect me from?
- How can I remind myself of God's protection during difficult times?
- In what ways have I experienced God's safeguarding in my daily life?
- How can I encourage others to trust in God's protection as outlined in this psalm?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, interpreting it as a declaration of God's protection against various threats, both hidden and visible.
"Nor for the arrow that flies by day, for the matter that walks in darkness, nor for the ruin and the devil that is in the noonday" [Psalms 91:6].Early Church Fathers on Psalms 91 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 91:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNor for the pestilence that walketh in darkness,.... Some think, and not without cause, that what is figuratively expressed in the preceding verse is here explained; and, indeed, the "pestilence" may
Read John Gill on Psalms 91 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. Nor for the pestilence that walketh in darkness.
Read Robert Jamieson on Psalms 91 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse explains the former, and showeth what that terror and arrow signifies. That walketh; that spreadeth, or maketh progress. In darkness; either invisibly, so as we can neither foresee nor prevent it; or rather, by night, as . That wasteth at noon-day; that like a bold enemy assaults us openly, and though discovered cannot be resisted.
Read Matthew Poole on Psalms 91 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 91:6 [Nor] for the pestilence [that] walketh in darkness; [nor] for the destruction [that] wasteth at noonday.Ver. 6. Nor for the pestilence] Called before terror, and arrow, as some conceive, Hippocrates calleth it τοθειον, the divine disease, because sent more immediately from God, as an evil messenger. Not but that a good man may die of the plague, as did Oecolampadius, and many others; Hezekiah is thought to have had it, so had reverend Beza (his family was four different times visited herewith), who was much comforted under that and other heavy afflictions by this sweet psalm, which, therefore, he hugged and held most dear all the days of his life, as himself witnesseth in his…
Read John Trapp on Psalms 91 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Darkness . . . noonday.—Night and noon are, in Oriental climates, the most unwholesome, the former from exhalations, the latter from the fierce heat. Destruction.—From a root meaning “to cut off;” here, from parallelism, “deadly sickness.”
Read Charles John Ellicott on Psalms 91 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.] The rabbins supposed that the empire of death was under two demons, one of which ruled by day, the other by night. The Vulgate and Septuagint have - the noonday devil. The ancients thought that there were some demons who had the power to injure particularly at noonday. To this Theocritus refers, Id. i. ver. 15: - Ουθεμις, ωποιμαν, τομεσαμβρινον, ουθεμιςαμμιν Συρισδεν·τονΠαναδεδοικαμες·ηγαραπ' αγρας Τανικακεκμακωςαμπαυεται, εντιγεπικρος, Καιοἱαειδριμειαχολαποτιῥινικαθηται. "It is not lawful, it is not lawful, O shepherd, to play on the flute at noonday: we fear Pan, who at that hour…
Read AdamClarke on Psalms 91 →CambridgeThe Cambridge Bible for Schools and Colleges6. Plague and Pestilence are personified as destroying angels. Cp. Isaiah 37:36.
Read Cambridge on Psalms 91 →Albert Barnes1798–1870Barnes' Notes on the BibleNor for the pestilence - The plague or pestilence was common in Oriental countries.
Read Albert Barnes on Psalms 91 →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
nor the pestilence that stalks in the darkness, nor the calamity that destroys at noon.
nor of the pestilence that walks in darkness, nor of the destruction that wastes at noonday.
nor the pestilence that stalks in the darkness, nor the calamity that destroys at noon.
the plague that comes in the darkness, or the disease that comes at noon.
Tyndale line
Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.
For the pestilence that walketh in darkness, Nor for the destruction that wasteth at noonday.
For the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday.
Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noon-day.
Nor of the pestilence that walketh in the darkenesse: nor of the plague that destroyeth at noone day.
Strictly literal
For the pestilence that walketh in darkness, for the destruction that wasteth at noonday.
Of pestilence in thick darkness that walketh, Of destruction that destroyeth at noon,
Of pestilence that walks in thick darkness, || Of destruction that destroys at noon,
Nor of the pestilence that stalketh in darkness; nor of the deadly disease that wasteth at noonday.
or of the plague that roams around in the darkness, or of the disease that comes at noontime.
From the Latin
O Lord, how great are thy works! thy thoughts are exceeding deep.
Simplified
or disease that attacks at night, or catastrophe that falls at noon.
Or of the disease which takes men in the dark, or of the destruction which makes waste when the sun is high.
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 reads, "מִ֭דֶּבֶר בָּאֹ֣פֶל יַהֲלֹ֑ךְ מִ֝קֶּ֗טֶב יָשׁ֥וּד צָהֳרָֽיִם׃" which translates to "nor the pestilence that stalks in the darkness, nor the calamity that destroys at noon." The Septuagint has a word-by-word correspondence that matches 4 of the 6 words, but its structure and articles differ from the Masoretic Text. The Dead Sea Scrolls (4Q84) partially preserve the text with two words intact and three words supplied by an editor, indicating some alignment with the Masoretic Text, but also showing that the text was not fully preserved. Overall, the Masoretic Text is the most complete witness for this verse, while the Septuagint and the Dead Sea Scrolls provide partial corroboration with some variations in wording and structure.
מִ֭דֶּבֶר בָּאֹ֣פֶל יַהֲלֹ֑ךְ מִ֝קֶּ֗טֶב יָשׁ֥וּד צָהֳרָֽיִם׃
4 of the 6 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.
[מדבר] [באפל] יהלך מקטב [ישוד] צהרים
2 words on the leather — 1 partly restored, 3 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 91:6
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.
דֶּ֫בֶר (deber) refers to pestilence or plague, encompassing general disease and specifically cattle-plague or murrain. It is derived from a root meaning to destroy. The term appears in contexts related to widespread illness affecting both humans and livestock.
דֶּ֫בֶר 49 n.m. pestilence
plague, pestilence, in general
cattle-plague, murrain
base
H1698 דֶּ֫בֶר pestilence . plague, pestilence, in general
. cattle-plague, murrain
1698 deber deh'-ber
from 1696 (in the sense of destroying); a
pestilence:--murrain, pestilence, plague.
see HEBREW for 01696
דֶּ֫בֶר (de.ver) — pestilence.
1) pestilence, plague
2) murrain, cattle disease, cattle-plague
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
plag (negha`, makkah, maggephah; mastix, plege): This word which occurs more than 120 times is applied, like pestilence, to such sudden outbursts of disease as are regarded in the light of divine visitations. It is used in the description of leprosy about 60 times in Le 13 and 14, as well as in De 24:8. In the poetical, prophetic and eschatological books it occurs about 20 times in the general sense of a punitive disaster. The Gospel references (Mr 3:10; 5:29,34; Lu 7:21) use the word as a synonym for disease.
The specific disease now named "plague" has been from the earliest historic times a frequent visitant to Palestine and Egypt. Indeed in the Southeast between Gaza and Bubastis it has occurred so frequently that it may…
Plague
A “stroke” of affliction, or disease. Sent as a divine chastisement (Num. 11:33; 14:37; 16:46-49; 2 Sam. 24:21). Painful afflictions or diseases, (Lev. 13:3, 5, 30; 1 Kings 8:37), or severe calamity (Mark 5:29; Luke 7:21), or the judgment of God, so called (Ex. 9:14). Plagues of Egypt were ten in number.
(1.) The river Nile was turned into blood, and the fish died, and the river stank, so that the Egyptians loathed to drink of the river (Ex. 7:14-25).
See PESTILENCE.
→ As a judgment on the Egyptians Ps 105; 135:8,9; Ac 7:36
→ The plague of
Blood Ex 7:14-25
Frogs Ex 8:1-15
Lice Ex 8:16-19
Flies Ex 8:20
→ On cattle Ex 9:1-7
→ Of boils and open sores Ex 9:8-12
→ Hail Ex 9:18-34
→ Locusts Ex 10:1-20
→ Darkness Ex 10:21-23
→ Death of the firstborn Ex 11:4-7; 12:17,29,30
אֹ֫פֶל (ophel) refers to darkness or gloom, often used figuratively to denote calamity or spiritual unreceptivity. It is derived from a related term indicating dusk or obscurity. The entries consistently emphasize its meanings related to physical and metaphorical darkness.
אֹ֫פֶל n.m. darkness, gloom
darkness
esp. fig. of calamity
base
H652 אֹ֫פֶל darkness, gloom
652 'ophel o'fel
from the same as 651; dusk:--darkness, obscurity, privily.
see HEBREW for 0651
אֹ֫פֶל (o.phel) — darkness.
1) darkness, gloom
2) spiritual unreceptivity, calamity (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
wok (peripatein): Aside from its frequent occurrence in the usual sense, the word "walk" is used figuratively of conduct and of spiritual states. (1) Observance of laws or customs: "Thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs" (Ac 21:21). (2) Of the spiritual life: "If we walk in the light, as he is in the light" (1Joh 1:7); "That like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life" (Ro 6:4); "Walk by the Spirit, and ye shall not fulfill the lust of the flesh" (Ga 5:16); "For we walk by faith, not by sight"…
Is often figuratively used to denote a man’s mode of life, or his spiritual character, course, and relations, Eze 11:20. He may walk as a carnal or as a spiritual man, Ro 8:1; with God, or in ignorance and sin, Ge 5:24 1Jo 5:21; in the fire of affliction, Isa 43:2, or in the light, purity, and joy of Christ’s favor here and in heaven, Ps 89:15 Re 3:4.
קֶ֫טֶב (qeteb) means destruction, derived from a root that suggests cutting off or ruin. It is primarily used to convey the concept of destroying or destruction. The entries also note a connection to קֹטֶב (qotev), which shares a similar meaning.
קֶ֫טֶב, [קֹ֫טֶב] n.m. destruction
base
H6986 קֶ֫טֶב, [קֹ֫טֶב] destruction
6986 qeteb keh'-teb
from an unused root meaning to cut off; ruin:--destroying,
destruction.
קֶ֫טֶב (qe.tev) — destruction.
destruction
Also means: qo.tev (קֹטֶב "destruction" H6987)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
שָׁדַד (shadad) primarily means to deal violently with or to devastate. It conveys a sense of destruction and ruin, with various grammatical forms indicating different nuances of violence and devastation. The root is linked to the idea of swelling up, implying insolence in the act of destruction. The entries suggest a strong emphasis on violent ruin, with no significant disagreement noted among the lexicons.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7736 [שָׁדַד] deal violently with, despoil, devastate, ruin
7736 shuwd shood
a primitive root; properly, to swell up, i.e. figuratively
(by implication of insolence) to devastate:--waste.
שׁוּד (shud) — to waste.
(Qal) to ruin, destroy, spoil, devastate
A grammatical form of sha.dad (שָׁדַד "to ruin" H7703)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word צֹ֫הַר (tsohar) primarily means 'midday' or 'noon,' referring to a specific time of day. It also has a secondary meaning related to 'roof,' though this interpretation is uncertain. The entries indicate that it is derived from a root meaning 'light,' suggesting a connection to brightness.
ref
H6672a צֹ֫הַר only pl., midday, noon H6672b צֹ֫הַר prob. roof
6672 tsohar tso'-har
from 6671; a light (i.e. window): dual double light, i.e.
noon:--midday, noon(-day, -tide), window.
see HEBREW for 06671
צֹ֫הַר (tso.har) — midday.
1) noon, midday
1a) noon (as specific time of day)
1b) noon (in simile as bright of happiness, blessing)
צֹ֫הַר (tso.har) — roof.
2) roof
2a) meaning uncertain
N-mp — Noun common · masculine dual absoluteHNcmda