Psalms 92:9 — Word Study
WLCכִּ֤י הִנֵּ֪ה אֹיְבֶ֡יךָ׀ יְֽהוָ֗ה כִּֽי־ הִנֵּ֣ה אֹיְבֶ֣יךָ יֹאבֵ֑דוּ יִ֝תְפָּרְד֗וּ כָּל־ פֹּ֥עֲלֵי אָֽוֶן׃
BSAO LORDYᵉhôvâh [Yehovah]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| הִנֵּ֪ה | there! | Particle |
| אֹיְבֶ֡יךָ׀ | enemies your | Verb qal participle (active) masculine plural common, suffix |
| יְֽהוָ֗ה | O Yahweh | Noun proper |
| כִּֽי־ | for | Particle |
| הִנֵּ֣ה | there! | Particle |
| אֹיְבֶ֣יךָ | enemies your | Verb qal participle (active) masculine plural common, suffix |
| יֹאבֵ֑דוּ | they will perish | Verb, Qal, imperfect third person masculine plural |
| יִ֝תְפָּרְד֗וּ | they will be scattered | Verb, Hithpael, imperfect third person masculine plural |
| כָּל־ | all | Noun common, masculine singular construct |
| פֹּ֥עֲלֵי | [those who] do | Verb, Qal, participle (active) masculine plural common |
| אָֽוֶן׃ | wickedness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For surely Your enemies, O LORD, surely Your enemies will perish; all evildoers will be scattered. |
| KJV | For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered. |
| ASV | For, lo, thine enemies, O Jehovah, For, lo, thine enemies shall perish; All the workers of iniquity shall be scattered. |
| YLT | For, lo, Thine enemies, O Jehovah, For, lo, Thine enemies, do perish, Separate themselves do all workers of iniquity. |
| WEB | For behold, your enemies, Yahweh, for behold, your enemies shall perish. All the evildoers will be scattered. |
| BBE | For see! your haters, O Lord, will be put to death; all the workers of evil will be put to flight; |
Where they part company is in the rendering of יֹאבֵ֑דוּ — see How Translations Differ.
The verse consists of a main clause followed by a subordinate clause, emphasizing the fate of both enemies and evildoers.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH6
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 92:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Justice of God Against His Enemiesgenerated
Psalm 92:9 asserts the certainty of the demise of God's enemies, emphasizing that those who oppose Him will not prevail. This verse is situated within a psalm that contrasts the fate of the righteous with that of the wicked, illustrating God's ultimate justice and authority over all creation. The psalmist expresses confidence in God's enduring reign and the inevitable downfall of evildoers, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 21:8–9 | Your hand will apprehend all Your enemies; Your right hand will seize those who hate You. |
| 2 | Psalm 37:20 | But the wicked and enemies of the LORD will perish like the glory of the fields. They will vanish; like smoke they will fade away. |
| 3 | Psalm 68:1–2 | God arises. His enemies are scattered, and those who hate Him flee His presence. |
| 4 | Psalm 73:27 | Those far from You will surely perish; You destroy all who are unfaithful to You. |
| 5 | Psalm 89:10 | You crushed Rahab like a carcass; You scattered Your enemies with Your mighty arm. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — יֹאבֵ֑דוּ, yo.Ve.dugenerated
The verb אָבַד (abad), which means 'to perish' or 'to be lost', is in the imperfect tense, indicating an action that will occur in the future. This form suggests that the enemies of the LORD are destined for destruction, highlighting the certainty of their fate.
The use of the third person masculine plural pronoun in יֹאבֵ֑דוּ indicates that it refers to multiple subjects, specifically the enemies of God. This reinforces the idea that all who oppose Him will face judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term perish for יֹאבֵ֑דוּ.
Sentence Structuregenerated
The verse contains a main clause led by the verb יֹאבֵ֑דוּ, they will perish, which is supported by a parallel clause that begins with יִ֝תְפָּרְד֗וּ, they will be scattered. This structure emphasizes the certainty of both actions occurring.
The Hebrew word order places the emphatic elements at the beginning of the clauses, establishing a strong declaration about the fate of the enemies of the LORD.
Septuagint Backgroundgenerated
In the Septuagint, יֹאבֵ֑דוּ is translated as ἀπολῶνται (apolōntai), meaning 'they will be destroyed.' This choice reflects a similar understanding of the finality of their demise, aligning with the Hebrew meaning.
The translation choice indicates a consistent interpretation of the enemies' fate, emphasizing their complete destruction.
In plain words — the whole versegenerated
Psalm 92:9 tells us that the enemies of the LORD will surely perish, and all evildoers will be scattered. This verse emphasizes the certainty of God's justice against those who oppose Him.
Frequently Asked Questionsgenerated
It signifies that those who oppose God and His ways will face judgment and destruction, as a consequence of their actions.
Evildoers refer to those who commit wicked acts and oppose the righteousness of God, often depicted as adversaries throughout the Scriptures.
This phrase indicates that evildoers will be dispersed or defeated, unable to stand against God's authority and power.
The verse reinforces the theme that God will ultimately bring justice against those who oppose Him, ensuring that righteousness prevails.
Reflection Questionsgenerated
- In what ways have I seen God's justice at work in my life or the world around me?
- How can I ensure that I am not counted among the evildoers mentioned in this verse?
- What actions can I take to stand firm in my faith against opposition?
- How does understanding God's judgment encourage me in my daily life?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 92:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor, lo, thine enemies, O Lord,.... The particle "lo", or "behold", is not used for the sake of God, but for the sake of men; to excite their attention, and to observe unto them that those who are
Read John Gill on Psalms 92 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered. For, lo, thine enemies, O Lord, for, lo, thine enemies shall perish.
Read Robert Jamieson on Psalms 92 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe represents their destruction as present, and as certain, which the repetition of the words implies.
Read Matthew Poole on Psalms 92 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 92:9 For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered.Ver. 9. For, lo, thine enemies, &c.] The psalmist, by this demonstrative particle "lo," points to it as it were with the finger, as a thing most evident and undoubted. Shall be scattered] Disparant se, dissiliunt, dispart themselves.
Read John Trapp on Psalms 92 →CambridgeThe Cambridge Bible for Schools and Colleges9–15. Further confirmation of the sovereignty of Jehovah: the wicked who are His foes perish, the righteous who are His friends flourish.
Read Cambridge on Psalms 92 →Albert Barnes1798–1870Barnes' Notes on the BibleFor, lo, thine enemies, O Lord, for, lo, thine enemies shall perish - The repetition of the word “lo” here - “behold!” - is emphatic. The attention of the psalmist was fixed on this as an event which would be sure to occur.
Read Albert Barnes on Psalms 92 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. For, lo… for, lo—This repetition of the interjective particle is intensive, as if the speaker was seized with sudden amazement and horror at the spectacle of such an unlooked for destruction of
Read Daniel Denison Whedon on Psalms 92 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For surely Your enemies, O LORD, surely Your enemies will perish; all evildoers will be scattered.
For behold, your enemies, Yahweh, for behold, your enemies shall perish. All the evildoers will be scattered.
For surely Your enemies, O LORD, surely Your enemies will perish; all evildoers will be scattered.
Indeed, look at your enemies, O Lord! Indeed, look at how your enemies perish! All the evildoers are scattered!
Tyndale line
For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered.
For, lo, thine enemies, O Jehovah, For, lo, thine enemies shall perish; All the workers of iniquity shall be scattered.
For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered.
For lo, thy enemies, O LORD, for lo, thy enemies shall perish; all the workers of iniquity shall be scattered.
For loe, thine enemies, O Lord: for loe, thine enemies shall perish: all the workers of iniquitie shall be destroyed.
Strictly literal
For lo, thine enemies, O Jehovah, for lo, thine enemies shall perish; all the workers of iniquity shall be scattered.
For, lo, Thine enemies, O Jehovah, For, lo, Thine enemies, do perish, Separate themselves do all workers of iniquity.
For behold, Your enemies, O YHWH, || For behold, Your enemies perish, || All workers of iniquity separate themselves.
(92:10) For, lo, thy enemies, O Lord, for, lo, thy enemies shall perish: all the workers of wickedness shall be scattered.
Indeed, look at your enemies, Yahweh! Indeed, look at your enemies. They will perish! All those who do evil will be scattered.
Simplified
Your enemies, Lord, your enemies will die; everyone who does evil will be destroyed!
For see! your haters, O Lord, will be put to death; all the workers of evil will be put to flight;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show some agreement in the overall message of the verse, though the Septuagint does not match the Hebrew text word for word. The Septuagint's rendering captures the essence of the Hebrew, affirming the fate of the enemies.
כִּ֤י הִנֵּ֪ה אֹיְבֶ֡יךָ׀ יְֽהוָ֗ה כִּֽי־ הִנֵּ֣ה אֹיְבֶ֣יךָ יֹאבֵ֑דוּ יִ֝תְפָּרְד֗וּ כָּל־ פֹּ֥עֲלֵי אָֽוֶן׃
5 of the 12 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 92:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
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
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
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
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)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
פָּרַד (parad) is a Hebrew verb meaning to divide or separate. It encompasses various forms, including making a separation and being divided. The entries detail its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from dividing to being separated.
[פָּרַד] vb. divide
Qal Pt. pass. divided
Niph.
divide, separate (intrans.)
be divided, separated
Pi. make a separation
Pu. Pt. divided
Hiph.
divide, separate
make a division, separation, between
Hithp. be divided, separated, from each other
base
H6504 פָּרַד divide .Pt. pass. divided
. . divide, separate (intrans.)
. be divided, separated
. make a separation
. Pt. divided
. . divide, separate
. make a division, separation, between
. be divided, separated, from each other
6504 parad paw-rad'
a primitive root; to break through, i.e. spread or separate
(oneself):--disperse, divide, be out of joint, part, scatter
(abroad), separate (self), sever self, stretch, sunder.
פָּרַד (pa.rad) — to separate.
1) to separate, divide
1a) (Qal) to divide
1b) (Niphal)
1b1) to divide, separate
1b2) to be divided, be separated
1c) (Piel) to be separated
1d) (Pual) to be divided
1e) (Hiphil)
1e1) to divide, separate
1e2) to make a division, make a separation
1f) (Hithpael) to be divided, be separated, get separated
Aramaic equivalent: be.dar (בְּדַר "to scatter" H0921)
HVti3mp — Verb · Hithpael · imperfect third person masculine pluralHVti3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
פָּעַל (pa'al) is a Hebrew verb meaning to do or make, often used in a systematic or habitual sense. It encompasses actions like committing, ordaining, and working, with a poetic nuance compared to the more common verb for 'to do' (עָשָׂה). The entries consistently highlight its usage in the Qal stem, emphasizing its foundational role in expressing action.
פָּעַל 67 vb. do, make (poet. for עָשָׂה)
Qal
do
make
base
H6466 פָּעַל do, make (poet. for עָשָׂה)
6466 pa`al paw-al'
a primitive root; to do or make (systematically and
habitually), especially to practise:--commit, (evil-)
do(-er), make(-r), ordain, work(-er).
פָּעַל (pa.al) — to work.
1) to do, make
1a) (Qal)
1a1) to do
1a2) to make
HVqrmpc — Verb · Qal · participle (active) masculine plural commonHVqrmpc
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…