Psalms 94:23 — Word Study
WLCוַיָּ֤שֶׁב עֲלֵיהֶ֨ם׀ אֶת־ אוֹנָ֗ם וּבְרָעָתָ֥ם יַצְמִיתֵ֑ם יַ֝צְמִיתֵ֗ם יְהוָ֥ה אֱלֹהֵֽינוּ׃
BSAHe will bringshûwb▸ upon themʻal their own iniquityʼâven [evil, wickedness, or trouble] and destroy themtsâmath▸ [completely get rid of, cut off] for their wickednessraʻ [bad, morally harmful] The LORDYᵉhôvâh [Yehovah, the supreme God] our Godʼĕlôhîym [Elohim, the one true deity] will destroy themtsâmath▸ [cut them off, put an end to]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֤שֶׁב | and he brought back | Verb, Hiphil, sequential imperfect third person masculine singular |
| עֲלֵיהֶ֨ם׀ | on them | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| אוֹנָ֗ם | wickedness their | Noun common masculine singular construct, suffix |
| וּבְרָעָתָ֥ם | and in evil their | Conjunction, preposition, noun common feminine singular construct |
| יַצְמִיתֵ֑ם | he will destroy them | Verb hiphil imperfect third person masculine singular, suffix |
| יַ֝צְמִיתֵ֗ם | he will destroy them | Verb hiphil imperfect third person masculine singular, suffix |
| יְהוָ֥ה | Yahweh | Noun proper |
| אֱלֹהֵֽינוּ׃ | God our | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He will bring upon them their own iniquity and destroy them for their wickedness. The LORD our God will destroy them. |
| KJV | And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the LORD our God shall cut them off. |
| ASV | And he hath brought upon them their own iniquity, And will cut them off in their own wickedness; Jehovah our God will cut them off. |
| YLT | And turneth back on them their iniquity, And in their wickedness cutteth them off; Jehovah our God doth cut them off! |
| WEB | He has brought on them their own iniquity, and will cut them off in their own wickedness. Yahweh, our God, will cut them off. |
| BBE | And he has made their evil designs come back on themselves, cutting them off in their sin; the Lord our God will put an end to them. |
Where they part company is צָמַת — see How Translations Differ.
One main clause with two subordinate phrases detailing the consequences for the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
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 94:23
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 Justice Against the Wickedgenerated
Psalms 94:23 is part of a psalm that addresses the oppression of the righteous by the wicked. The psalmist reflects on the justice of God, who will repay the wicked for their evil deeds. This verse emphasizes that the iniquity of the wicked will return upon them, resulting in their destruction, affirming God's role as a righteous judge.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:16 | His trouble recoils on himself, and his violence falls on his own head. |
| 2 | Psalm 9:16–17 | The LORD is known by the justice He brings; the wicked are ensnared by the work of their hands. Higgaion Selah |
| 3 | Psalm 55:23 | But You, O God, will bring them down to the Pit of destruction; men of bloodshed and deceit will not live out half their days. But I will trust in You. |
| 4 | Psalm 64:8 | They will be made to stumble, their own tongues turned against them. All who see will shake their heads. |
| 5 | Esther 7:10 | So they hanged Haman on the gallows he had prepared for Mordecai. Then the fury of the king subsided. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — צָמַת, yatz.mi.Temgenerated
The verb צָמַת (tsamath) means to destroy or put an end to, indicating a decisive action taken against something. It encompasses the idea of complete annihilation or termination, often used in contexts of divine judgment.
In this verse, it signifies God's intention to eradicate the wicked as a consequence of their actions. The parsing as a Hiphil imperfect third person masculine singular indicates that this action is initiated by God, emphasizing His authority and power over judgment.
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 main action of the verse is governed by the finite verb יָּ֤שֶׁב, he will bring, which introduces the consequences for the wicked. This is followed by a prepositional phrase indicating the target of the action, and a noun phrase that identifies the iniquity being brought upon them.
The structure emphasizes the cause-and-effect relationship between the wicked's actions and God's judgment, with the repetition of the verb יַצְמִיתֵ֑ם highlighting the certainty of their destruction.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יָּ֤שֶׁב is rendered as ἀποδώσει (apodōsei), which means 'he will give back' or 'he will repay.' This choice reflects a focus on the retributive aspect of God's justice, suggesting that the wicked will receive what they deserve.
The Greek word ἀφανιεῖ (aphaniei) for צָמַת also emphasizes total destruction, aligning with the Hebrew meaning but framing it within the context of divine retribution.
In plain words — the whole versegenerated
Psalms 94:23 tells us that God will bring upon the wicked their own wrongdoing and will completely destroy them for their evil. This verse emphasizes God's justice and the certainty of His judgment against those who act wickedly.
Frequently Asked Questionsgenerated
It means that the consequences of their evil actions will return to them, leading to their destruction.
The psalmist highlights this to affirm God's justice and the certainty that evil will not go unpunished.
This verse encapsulates the theme of divine justice, showing that God will protect the righteous and judge the wicked.
We learn that God is a righteous judge who holds individuals accountable for their actions, and that justice will ultimately prevail.
Reflection Questionsgenerated
- In what ways have I seen justice served in my own life or in the world around me?
- How can I ensure that my actions align with God's standards of righteousness?
- What does it mean to me that God is a judge who will hold the wicked accountable?
- How can I encourage others to seek justice and righteousness in their lives?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced the psalms to discuss God's justice. Here is a quotation from Augustine, who interprets this verse in the context of divine recompense.
"And the Lord shall recompense them according to their works, and after their own malice; the Lord our God shall destroy them" [Psalms 94:23].Early Church Fathers on Psalms 94 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 94:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he shall bring upon them their own iniquity,.... The just punishment of it; or cause the mischief they designed to others to fall upon themselves; or make retaliation to them; that whereas they
Read John Gill on Psalms 94 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShall the throne of iniquity have fellowship with thee, which frameth mischief by a law?
Read Robert Jamieson on Psalms 94 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir own iniquity, i.e. the fruit and punishment of their sins. In their own wickedness; either in the midst of their sins; or by their own wicked devices, the mischief whereof he will cause to fall upon their own heads. The Lord our God; the God of Jacob, of whom they said that lie did not see nor regard them, but now they find the contrary proved to their cost.
Read Matthew Poole on Psalms 94 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 94:23 And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; [yea], the LORD our God shall cut them off.Ver. 23. And he shall bring upon them, &c.] See Psalms 7:15-16.
Read John Trapp on Psalms 94 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Shall cut them off] This is repeated, to show that the destruction of the Babylonians was fixed and indubitable: and in reference to the Jews, the persecutors and murderers of our Lord and his apostles, it was not less so. Babylon is totally destroyed; not even a vestige of it remains. The Jews are no longer a nation; they are scattered throughout the world, and have no certain place of abode. They do not possess even one village on the face of the earth. The last verse is thus translated and paraphrased in the old Psalter: - Trans. And he sal yelde to thaim thair wickednes, and in thair malice he sall skater thaim: skater thaim sal Lorde oure God. Par. Alswa say efter thair il…
Read AdamClarke on Psalms 94 →CambridgeThe Cambridge Bible for Schools and Colleges20–23. The doom of tyrants and the deliverance of their victims.
Read Cambridge on Psalms 94 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd he shall bring upon them their own iniquity - The consequences of their sin. He shall punish them as they deserve. See the notes at Psalms 7:16.
Read Albert Barnes on Psalms 94 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. He shall bring upon them their own iniquity—The iniquity of their own devising.
Read Daniel Denison Whedon on Psalms 94 →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
He will bring upon them their own iniquity and destroy them for their wickedness. The LORD our God will destroy them.
He has brought on them their own iniquity, and will cut them off in their own wickedness. Yahweh, our God, will cut them off.
He will bring upon them their own iniquity and destroy them for their wickedness. The LORD our God will destroy them.
He will pay them back for their sin. He will destroy them because of their evil; the Lord our God will destroy them.
Tyndale line
And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the LORD our God shall cut them off.
And he hath brought upon them their own iniquity, And will cut them off in their own wickedness; Jehovah our God will cut them off.
And he hath brought upon them their own iniquity, and shall cut them off in their own evil; the LORD our God shall cut them off.
And he will bring upon them their own iniquity, and will cut them off in their own wickedness; yes , the LORD our God will cut them off.
And hee will recompence them their wickednes, and destroy them in their owne malice: yea, the Lord our God shall destroy them.
Strictly literal
And he will bring upon them their iniquity, and will cut them off in their own evil: Jehovah our God will cut them off.
And turneth back on them their iniquity, And in their wickedness cutteth them off; Jehovah our God doth cut them off!
And He turns back their iniquity on them, || And in their wickedness cuts them off; Our God YHWH cuts them off!
And he will bring back upon them their own injustice, and in their own wickedness will he destroy them: [yea], he will destroy them—the Lord our God.
He will bring on them their own iniquity and will cut them off in their own wickedness. Yahweh our God will cut them off.
Simplified
He will turn the wickedness of evil people back upon them; he will destroy them because of their sins; the Lord our God will destroy them.
And he has made their evil designs come back on themselves, cutting them off in their sin; the Lord our God will put an end to them.
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, "וַיָּ֤שֶׁב עֲלֵיהֶ֨ם אֶת־ אוֹנָ֗ם וּבְרָעָתָ֥ם יַצְמִיתֵ֑ם יַ֝צְמִיתֵ֗ם יְהוָ֥ה אֱלֹהֵֽינוּ׃" which translates to, "He will bring upon them their own iniquity and destroy them for their wickedness. The LORD our God will destroy them." The Septuagint, while it has a word-by-word correspondence with 7 of the 9 words matched, presents a different sentence structure and wording, indicating some variation in translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this specific verse, so we cannot confirm their readings here. Overall, the Masoretic Text and the Septuagint show both agreement and differences in their translations, reflecting the complexities of biblical texts.
וַיָּ֤שֶׁב עֲלֵיהֶ֨ם׀ אֶת־ אוֹנָ֗ם וּבְרָעָתָ֥ם יַצְמִיתֵ֑ם יַ֝צְמִיתֵ֗ם יְהוָ֥ה אֱלֹהֵֽינוּ׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 94:23
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.
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Conj | Prep | N-fs | Suff — Conjunction · preposition · noun common feminine singular construct · suffixHC/R/Ncfsc/Sp3mp
צָמַת (tsamath) is a Hebrew verb meaning to put an end to or exterminate. It encompasses various forms, including to destroy, cut off, or vanish, with nuances in different stems indicating actions like being annihilated or causing annihilation. The entries highlight its use in contexts of termination and destruction, but do not present any significant disagreement among the lexicons.
[צָמַת] vb. put an end to, exterminate
Qal they have put an end to my life
Niph. be ended, annihilated
Pi. hath put an end to me
Pi‛lēl thine alarms have annihilated me
Hiph. exterminate, annihilate
base
H6789 צָמַת put an end to, exterminate .they have put an end to my life
. be ended, annihilated
. hath put an end to me
.thine alarms have annihilated me
. exterminate, annihilate
6789 tsamath tsaw-math'
a primitive root; to extirpate (literally or
figuratively):--consume, cut off, destroy, vanish.
צָמַת (tsa.mat) — to destroy.
1) to put an end to, cut off, destroy, exterminate, extirpate
1a) (Qal) to put an end to, terminate
1b) (Niphal) to be ended, be annihilated, be exterminated
1c) (Piel) to put an end to
1d) (Pilel) to be exterminated, be annihilated
1e) (Hiphil) to exterminate, annihilate
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3mp
צָמַת (tsamath) is a Hebrew verb meaning to put an end to or exterminate. It encompasses various forms, including to destroy, cut off, or vanish, with nuances in different stems indicating actions like being annihilated or causing annihilation. The entries highlight its use in contexts of termination and destruction, but do not present any significant disagreement among the lexicons.
[צָמַת] vb. put an end to, exterminate
Qal they have put an end to my life
Niph. be ended, annihilated
Pi. hath put an end to me
Pi‛lēl thine alarms have annihilated me
Hiph. exterminate, annihilate
base
H6789 צָמַת put an end to, exterminate .they have put an end to my life
. be ended, annihilated
. hath put an end to me
.thine alarms have annihilated me
. exterminate, annihilate
6789 tsamath tsaw-math'
a primitive root; to extirpate (literally or
figuratively):--consume, cut off, destroy, vanish.
צָמַת (tsa.mat) — to destroy.
1) to put an end to, cut off, destroy, exterminate, extirpate
1a) (Qal) to put an end to, terminate
1b) (Niphal) to be ended, be annihilated, be exterminated
1c) (Piel) to put an end to
1d) (Pilel) to be exterminated, be annihilated
1e) (Hiphil) to exterminate, annihilate
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3mp
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
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp