1 Samuel 2:9 — Word Study
WLCרַגְלֵ֤י חֲסִידָיו֙ יִשְׁמֹ֔ר וּרְשָׁעִ֖ים בַּחֹ֣שֶׁךְ יִדָּ֑מּוּ כִּֽי־ לֹ֥א בְכֹ֖חַ יִגְבַּר־ אִֽישׁ׃
BSAHe guardsshâmar▸ [keeps, watches over] the stepsregel [feet, paths] of His faithful oneschâçîyd [pious, holy ones, saints] ◂but the wickedrâshâʻ [morally wrong, guilty] perishdâmam▸ [come to an end, are silenced] in darknesschôshek [misery, spiritual darkness] forkîy by his own strengthkôach [power, might] shall nolôʼ manʼîysh [individual, human] prevailgâbar▸ [be strong, succeed]
| Greek | English | Parsing |
|---|---|---|
| רַגְלֵ֤י | [the] feet of | Noun common, feminine dual construct |
| חֲסִידָיו֙ | faithful [people] his | Suffix |
| יִשְׁמֹ֔ר | he will protect | Verb, Qal, imperfect third person masculine singular |
| וּרְשָׁעִ֖ים | and wicked [people] | Conjunction, noun common masculine plural absolute |
| בַּחֹ֣שֶׁךְ | in the darkness | Preposition, noun common masculine singular absolute |
| יִדָּ֑מּוּ | they will be silenced | Verb, Niphal, imperfect third person masculine plural |
| כִּֽי־ | for | Particle |
| לֹ֥א | not | Particle |
| בְכֹ֖חַ | by strength | Preposition, noun common masculine singular absolute |
| יִגְבַּר־ | he will prevail | Verb, Qal, imperfect third person masculine singular |
| אִֽישׁ׃ | anyone | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He guards the steps of His faithful ones, but the wicked perish in darkness; for by his own strength shall no man prevail. |
| KJV | He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. |
| ASV | He will keep the feet of his holy ones; But the wicked shall be put to silence in darkness; For by strength shall no man prevail. |
| YLT | The feet of His saints He keepeth, And the wicked in darkness are silent, For not by power doth man become mighty. |
| WEB | He will keep the feet of his holy ones, but the wicked will be put to silence in darkness; for no man will prevail by strength. |
| BBE | He will keep the feet of his holy ones, but the evil-doers will come to their end in the dark night, for by strength no man will overcome. |
Where they part company is חֲסִידָיו֙ — see How Translations Differ.
The sentence is structured with a main clause followed by contrasting and causal clauses, emphasizing the relationship between faithfulness and divine protection.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָשָׁע
verbשָׁמַר
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 — 1 Samuel 2:9
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 — Hannah's Song of Thanksgivinggenerated
1 Samuel 2:9 is part of Hannah's song, where she praises God for His justice and faithfulness. She contrasts the fate of the righteous with that of the wicked, emphasizing God's role as protector and judge. This passage reflects the themes of divine justice and care that run throughout the narrative of Israel's history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 5:24 | You will know that your tent is secure, and find nothing amiss when inspecting your home. |
| 2 | Psalm 37:23–24 | The steps of a man are ordered by the LORD who takes delight in his journey. |
| 3 | Psalm 91:11–12 | For He will command His angels concerning you to guard you in all your ways. |
| 4 | Psalm 94:18 | If I say, “My foot is slipping,” Your loving devotion, O LORD, supports me. |
| 5 | Psalm 121:3–5 | He will not allow your foot to slip; your Protector will not slumber. |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — חֲסִידָיו֙, cha.si.dovgenerated
The word חָסִיד (chaciyd) refers to someone who is pious or faithful, embodying kindness and devotion to God. It suggests a relationship characterized by mercy and holiness, often used to describe the faithful in the Old Testament.
In this verse, it highlights the special status of those who are devoted to God. The parsing indicates a possessive form, showing that these faithful ones belong to God, emphasizing His protective relationship with them.
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 finite verb יִשְׁמֹ֔ר (he will protect) governs the entire verse, with two main clauses following it: one describing the faithful and the other contrasting the wicked. The structure emphasizes God's active role in guarding His people.
The word order places the subject רְשָׁעִ֖ים (the wicked) after the conjunction, highlighting their fate as a direct consequence of their actions.
Septuagint Backgroundgenerated
The Septuagint translates יִשְׁמֹ֔ר with φυλάξει (phylaxei), meaning 'he will guard.' This choice reflects a direct connection to the idea of protection and care, consistent with the Hebrew.
The absence of a specific Greek term for חֲסִידָיו֙ indicates a potential broadening of the term, as the LXX may not have a direct equivalent, suggesting a wider interpretation of faithfulness.
In plain words — the whole versegenerated
1 Samuel 2:9 describes how God protects the steps of His faithful ones while the wicked will face destruction in darkness. This verse highlights the contrast between the outcomes for the righteous and the unrighteous, affirming God's justice.
Frequently Asked Questionsgenerated
It means that God actively protects and guides those who are devoted to Him, ensuring their paths are secure.
The 'wicked' refers to those who act unjustly or immorally, opposing God's ways and facing eventual destruction.
This contrast emphasizes God's justice, showing that He rewards the faithful while punishing the wicked.
It highlights God's role as a protector and judge, demonstrating His commitment to justice and care for His people.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my own life?
- How can I strive to be more faithful and pious in my daily actions?
- What does this verse teach me about the consequences of wickedness?
- How can I encourage others to trust in God's protection and justice?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss God's protection of the faithful and the fate of the wicked. Quotations from Gregory the Dialogist illustrate these themes.
As if to say: Under such immense burdens they would collapse, if the Lord did not preserve their feet. The feet of His saints are indeed the affections of their minds.Early Church Fathers on 1 Samuel 2 →
Moreover, the feet of the saints can be understood as faith in and love of the Redeemer. By these feet indeed they walk, when they follow with love Him whom the faithful believe through faith.Early Church Fathers on 1 Samuel 2 →
For who are understood as the ungodly in this place, if not the Jews, who are strangers to the devotion of the true faith,Early Church Fathers on 1 Samuel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 2:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe will keep the feet of his saints,.... Now follow promises and prophecies of future things respecting the Israel of God, either in a literal or spiritual sense.
Read John Gill on 1 Samuel 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.
Read Robert Jamieson on 1 Samuel 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe feet, i.e. the steps or paths, their counsels and actions, he will keep, i.e. both uphold, that they may not fall, at least, into mischief or utter ruin; and direct and preserve from wandering, and from those fatal mistakes and errors that wicked men daily run into. Shall be silent; shall be put to silence: they who used to open their mouths wide against heaven, and against the saints, shall be so confounded with the unexpected disappointment of all their hopes, and with God’ s glorious appearance and operations for his people, that they shall have their months quite stopped, and sit down in silent amazement and consternation: see 47:5,6. In darkness; both inward, in their own minds…
Read Matthew Poole on 1 Samuel 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 2:9 He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.Ver. 9. He will keep the feet of his saints.] This is a lower love and courtesy than to keep their hands. He keepeth them from utter prolapsion, from devoratory evils, as Tertullian speaketh, so as that either they fall not at all, - stumble they may, but they get ground by their stumbling, - or if they fall, they shall arise; for the Lord putteth under his hand. There is still a supporting grace, below which they cannot possibly fall. The wicked shall be silent in darkness.] They may fall whither they will or can, for any care God taketh of them: they shall…
Read John Trapp on 1 Samuel 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) He will keep the feet.—This was the comforting deduction Hannah drew from the circumstances of her life: this the grave moral reflection the Spirit of the Lord bade her put down for the support and solace of all true servants of the Eternal in coming ages. Seeing that Jehovah of Israel governs the world, the righteous have nothing really to fear; it is only the wicked and rebellious who have reason to be afraid. The Babylonian Talmud has the following comment on these words:—“If any man has passed the greater part of his years without sin, he will sin no more. If a man has been able to resist the same temptation once or twice, he will sin no more; for it is said (1 Samuel 2:9), ‘He will…
Read Charles John Ellicott on 1 Samuel 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. He will keep the feet of his saints] He will order and direct all their goings, and keep them from every evil way. The wicked shall be silent in darkness] The Targum understands this of their being sent to the darkness of hell; they shall be slain. By strength shall no man prevail.] Because God is omnipotent, and no power can be successfully exerted against him.
Read AdamClarke on 1 Samuel 2 →
CambridgeThe Cambridge Bible for Schools and Colleges9. It is Jehovah who guards His chosen ones from stumbling in their walk through life (Psalms 56:13; Psalms 91:12); It is He who leaves the wicked to languish in adversity (Job 5:14) or perish miserably (Psalms 31:17; Psalms 55:23); for apart from Him or in opposition to Him human strength is impotence (Zechariah 4:6). his saints] Rather, His beloved, or, His chosen. The Heb. word means (a) one who is the object of mercy, and does not in itself imply holiness of character, but is used of Israel as the covenant people, the objects of Jehovah’s lovingkindness: (b) in an active sense, merciful, of God (Jeremiah 3:12): of men (2 Samuel 22:26). shall be silent] “Shall be silenced,” or, “perish.”
Read Cambridge on 1 Samuel 2 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. The feet of his pious ones he will guard — That they may not wander into fatal errors. Shall be dumb — Filled with confusion of face, confounded, and destroyed.
Read Daniel Denison Whedon on 1 Samuel 2 →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
He guards the steps of His faithful ones, but the wicked perish in darkness; for by his own strength shall no man prevail.
He will keep the feet of his holy ones, but the wicked will be put to silence in darkness; for no man will prevail by strength.
He guards the steps of His faithful ones, but the wicked perish in darkness; for by his own strength shall no man prevail.
He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails.
Tyndale line
He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.
He will keep the feet of his holy ones; But the wicked shall be put to silence in darkness; For by strength shall no man prevail.
He will keep the feet of his holy ones, but the wicked shall be put to silence in darkness; for by strength shall no man prevail.
He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.
Hee will keepe the feete of his Saintes, and the wicked shall keepe silence in darkenes: for in his owne might shall no man be strong.
Strictly literal
He keepeth the feet of his saints, but the wicked are silenced in darkness; for by strength shall no man prevail.
The feet of His saints He keepeth, And the wicked in darkness are silent, For not by power doth man become mighty.
He keeps the feet of His saints, || And the wicked are silent in darkness, || For man does not become mighty by power.
He ever guardeth the feet of his pious ones, and the wicked shall be made silent in darkness; for not by strength can man prevail.
He will guard the feet of his faithful people, but the wicked will be put to silence in darkness, for no one will prevail by strength.
From the Latin
He will keep the feet of his saints, and the wicked shall be silent in darkness, because no man shall prevail by his own strength.
Simplified
He will take care of those who trust him, but the wicked vanish into the darkness, for people don't succeed through their own strength.
He will keep the feet of his holy ones, but the evil-doers will come to their end in the dark night, for by strength no man will overcome.
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 agree closely, with 11 of the 11 words matched. The Dead Sea Scrolls, however, show some restoration in their text, indicating minor variations but overall agreement with the Masoretic reading.
רַגְלֵ֤י חֲסִידָיו֙ יִשְׁמֹ֔ר וּרְשָׁעִ֖ים בַּחֹ֣שֶׁךְ יִדָּ֑מּוּ כִּֽי־ לֹ֥א בְכֹ֖חַ יִגְבַּר־ אִֽישׁ׃
11 of the 11 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.
ודרך חסידי׳ו [ישמור] [ורשעים] [בחשך] [ידמו] נתן נדר לנודר ויברך שנות [צדיק] [כי] [לוא] [בכח] [יגבר] [איש]
3 words on the leather — 4 partly restored, 10 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 1 Samuel 2:9
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.
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fd — Noun common · feminine dual constructHNcfdc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חָסִיד (chaciyd) means kind or pious, referring to someone who is religiously devoted or merciful. It encompasses terms like saint, godly, and faithful. The word is rooted in the concept of kindness, often associated with God's attributes in contexts like Jeremiah 3:12 and Psalm 145:17.
חָסִיד adj.m. kind, pious (so, as denoting active practice of חֶסֶד, kindness, Thes MV De and most, cf. קָצִיר, פָּקִיד etc.; > Hup on ψ 4:4 RVm who expl. as passive reception of י׳’s חֶסֶד, cf. שָׂכִיר, אָסִיר etc.; its used as attribute of God Je 3:12 ψ 145:17, and the context ψ 12:1 Mi 7:2 etc., favour active sense)—
kind
pious, godly
base
H2623 חָסִיד kind, pious
2623 chaciyd khaw-seed'
from 2616; properly, kind, i.e. (religiously) pious (a
saint):--godly (man), good, holy (one), merciful, saint, (un-
)godly.
see HEBREW for 02616
חָסִיד (cha.sid) — pious.
1) faithful, kind, godly, holy one, saint, pious
1a) kind
1b) pious, godly
1c) faithful ones (subst)
Adj | Suff — SuffixHAampc/Sp3ms
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Conj | Adj — Conjunction · noun common masculine plural absoluteHC/Ncmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
חֹ֫שֶׁךְ (choshek) refers to darkness or obscurity, both in a literal sense and in various figurative contexts such as distress, ignorance, and evil. It can also denote secret or hiding places. The word is built from a root meaning 'dark' and encompasses a range of meanings related to judgment and confusion.
חֹ֫שֶׁךְ n.m. darkness, obscurity
darkness (opp. אוֹר)
= secret place(s); = hiding-place
fig.
= distress
= dread, terror, symbol. of judgment
= mourning
= perplexity; confusion
= ignorance
= evil, sin
= obscurity
base
H2822 חֹ֫שֶׁךְ darkness, obscurity . darkness (opp. אוֹר)
. = secret place(s); = hiding-place
. fig. . = distress
. = dread, terror, symbol. of judgment
. = mourning
. = perplexity; confusion
. = ignorance
. = evil, sin
. = obscurity
2822 choshek kho-shek'
from 2821; the dark; hence (literally) darkness;
figuratively, misery, destruction, death, ignorance, sorrow,
wickedness:--dark(-ness), night, obscurity.
see HEBREW for 02821
חֹ֫שֶׁךְ (cho.shekh) — darkness.
1) darkness, obscurity
1a) darkness
1b) secret place
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,
דָּמַם (damam) is a Hebrew verb primarily meaning to be silent or still, with implications of astonishment or cessation. It can also convey the idea of perishing or being destroyed. The word appears in various forms, including Qal, Niphal, Poal, and Hiphil, indicating different nuances of silence and stillness. Notably, it is associated with wailing in Isaiah 23:2.
[דָּמַם] vb. be or grow dumb, silent, still
Qal
be silent
be still (opp. to both speech and motion)
be struck dumb, astounded
Niph. be made silent, i.e. destroyed
Po. ‘composed and quieted my soul’
H1826a דָּמַם be or grow dumb, silent, still H1826b דָּמַם wail
1826 damam daw-man'
a prim root (compare 1724, 1820); to be dumb; by implication,
to be astonished, to stop; also to perish:--cease, be cut down
(off), forbear, hold peace, quiet self, rest, be silent, keep
(put to) silence, be (stand) still, tarry, wait.
see HEBREW for 01724
see HEBREW for 01820
דָּמַם (da.mam) — to silence: stationary.
: stationary
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to wail.
wail
דָּמַם (da.mam) — to silence: silent.
: silent
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to silence: destroyed.
: destroyed
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
V-Niphal-Imperf-3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
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)
Conj — 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…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
→ A title given to Jehovah 1Sa 15:29
גָּבַר (gabar) is a Hebrew verb meaning to be strong or mighty, and it encompasses a range of related actions such as prevailing, strengthening, and confirming covenants. It can also imply acting insolently or proudly, particularly in relation to God. The word appears in various forms across different contexts, including Qal, Piel, Hiphil, and Hithpael.
גָּבַר vb. be strong, mighty
Qal
be strong, mighty
prevail
Pi. make strong, strengthen
Hiph. confirm a covenant
Hithp. shew himself a mighty one against; of wicked behave proudly toward
base
H1396 גָּבַר be strong, mighty .. be strong, mighty
. prevail
. make strong, strengthen
. confirm a covenant
. shew himself a mighty one against; of wicked behave proudly toward
1396 gabar gaw-bar'
a primitive root; to be strong; by implication, to prevail,
act insolently:--exceed, confirm, be great, be mighty,
prevail, put to more (strength), strengthen, be stronger, be
valiant.
גָּבַר (ga.var) — to prevail.
1) to prevail, have strength, be strong, be powerful, be mighty, be great
1a) (Qal)
1a1) to be strong, mighty
1a2) to prevail
1b) (Piel) to make strong, strengthen
1c) (Hiphil)
1c1) to confirm, give strength
1c2) to confirm (a covenant)
1d) (Hithpael)
1d1) to show oneself mighty
1d2) to act proudly (toward God)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
