Psalms 10:6 — Word Study
WLCאָמַ֣ר בְּ֭לִבּוֹ בַּל־ אֶמּ֑וֹט לְדֹ֥ר וָ֝דֹ֗ר אֲשֶׁ֣ר לֹֽא־ בְרָֽע׃
BSAHe saysʼâmar■ [in his heart] ◂to himselflêb I will notbal be movedmôwṭ▸ [shaken, unstable] from agedôwr [generation] to agedôwr I am freelôʼ of distressraʻ [adversity, trouble, bad]
| Greek | English | Parsing |
|---|---|---|
| אָמַ֣ר | he says | Verb, Qal, perfect third person masculine singular |
| בְּ֭לִבּוֹ | in heart his | Preposition, noun common masculine singular construct, suffix |
| בַּל־ | not | Particle |
| אֶמּ֑וֹט | I will be shaken | Verb, Niphal, imperfect first person common singular |
| לְדֹ֥ר | to a generation | Preposition, noun common masculine singular absolute |
| וָ֝דֹ֗ר | and a generation | Conjunction, noun common masculine singular absolute |
| אֲשֶׁ֣ר | who | Particle |
| לֹֽא־ | not | Particle |
| בְרָֽע׃ | in distress | Preposition |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He says to himself, “I will not be moved; from age to age I am free of distress.” |
| KJV | He hath said in his heart, I shall not be moved: for I shall never be in adversity. |
| ASV | He saith in his heart, I shall not be moved; To all generations I shall not be in adversity. |
| YLT | He hath said in his heart, 'I am not moved,' To generation and generation not in evil. |
| WEB | He says in his heart, “I shall not be shaken. For generations I shall have no trouble.” |
| BBE | He has said in his heart, I will not be moved: through all generations I will never be in trouble. |
The translations agree on the core meaning of the verse, emphasizing the speaker's confidence in not being shaken.
The sentence is structured around a main assertion with supporting phrases that clarify the speaker's state of mind.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 10:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Arrogance of the Wickedgenerated
Psalms 10:6 reveals the mindset of the wicked who, in their arrogance, believe they are untouchable and free from any form of distress. This verse is part of a larger passage that contrasts their confidence with the reality of God's judgment and the suffering of the righteous, as seen in the surrounding verses, such as Psalm 10:5 and Psalm 10:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 11:1 | In the LORD I take refuge. How then can you say to me: “Flee like a bird to your mountain! |
| 2 | Psalm 14:1 | The fool says in his heart, “There is no God.” They are corrupt; their acts are vile. There is no one who does good. |
| 3 | Matthew 24:48 | But suppose that servant is wicked and says in his heart, ‘My master will be away a long time.’ |
| 4 | Psalm 15:5 | who lends his money without interest and refuses a bribe against the innocent. He who does these things will never be shaken. |
| 5 | Psalm 30:6 | In prosperity I said, “I will never be shaken.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — אֶמּ֑וֹט, 'e.Motgenerated
The verb מוֹט (mot) is used here in the Niphal form, indicating a passive action — 'I will be shaken'. This form suggests that the subject is affected by an external force, emphasizing the speaker's belief in his own stability.
In this context, the speaker's declaration of not being shaken reflects a profound arrogance, as he dismisses the possibility of being affected by distress. The verb captures the essence of instability, contrasting with his self-assured proclamation.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as moved, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb אָמַר (amar), meaning 'he says', governs the entire sentence, with a prepositional phrase בְּ֭לִבּוֹ (be.li.bo) indicating the internal nature of the statement.
The structure reveals a confident assertion followed by a negation of being shaken, highlighting the speaker's self-delusion and arrogance. The Hebrew word order emphasizes the speaker's certainty.
Septuagint Backgroundgenerated
The Septuagint translates אָמַר as λέγει (legei), meaning 'he says', which retains the core meaning of the Hebrew.
This choice reflects a direct translation of the speaker's internal dialogue, maintaining the emphasis on his self-assuredness.
In plain words — the whole versegenerated
Psalms 10:6 shows a person who confidently declares that he will not be shaken and believes he is free from distress. This verse is part of a larger discussion about the arrogance of the wicked and their disregard for the consequences of their actions.
Frequently Asked Questionsgenerated
The speaker is expressing a false sense of security, believing he is immune to any challenges or troubles.
This verse contrasts the speaker's arrogance with the reality of God's judgment and the suffering of the righteous.
It indicates that the speaker's declaration is not just verbal but a deep-seated belief in his own stability.
It illustrates their arrogance and self-deception, as they dismiss the potential for distress or judgment.
Reflection Questionsgenerated
- In what areas of my life do I feel secure, and how might that lead to arrogance?
- How can I remain humble and aware of my vulnerabilities, unlike the speaker in this verse?
- What lessons can I learn from the consequences faced by the wicked as described in this psalm?
- How does this verse challenge my understanding of true stability and security?
The early church on this verse — how the Fathers read it
Early commentators reflect on the arrogance of the wicked as depicted in this verse, arguing from its implications about human nature and divine judgment.
So bold is the person who does not look on God or recognize his judgment that he does not consider within himself his own audacious wicked deeds, believing that he will rejoice forever in his prosperity.Early Church Fathers on Psalms 10 →
What could be more stupid than this attitude in a human being, subject to death, caught up in affairs of the moment, subject to countless changes, to come up with such fantasies? Now, where did this spring from? From stupidity.Early Church Fathers on Psalms 10 →
And seeing that being delivered over to the lust of his own heart, and predestinated to extreme condemnation, he is to come, by wicked arts, to that vain and empty height and rule;Early Church Fathers on Psalms 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 10:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe hath said in his heart,.... To and within himself, he thought in his own mind; for the thought is the word or speech of the mind, λογοςενδιαυετος; I shall not be moved; from his prosperous and
Read John Gill on Psalms 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe hath said in his heart, I shall not be moved: for I shall never be in adversity. I shall not be moved - from my present prosperity.
Read Robert Jamieson on Psalms 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe hath said in his heart; he thinketh or persuadeth himself. I shall not be moved; or, removed, to wit, from my place and happy state. For I shall never be in adversity; or, because I am not in adversity, therefore I never shall be in it. His present prosperity makes him secure for the future. Compare . Or, yea, (for this particle sometimes hath no other signification or use but only to amplify or aggravate, as it is also taken 24:11) I shall never be in evil. So the sense of the place is, I shall not only be kept from total ruin, or a removal from my place and estate, but I shall not meet with the least cross or trouble. For this evil is not the evil of sin, as some here understand it, in…
Read Matthew Poole on Psalms 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 10:6 He hath said in his heart, I shall not be moved: for [I shall] never [be] in adversity.Ver. 6. He hath said in his heart, I shall not be moved] So said a better man once, Psalms 30:6, but he was quickly confuted. If a believer conclude, by the force of his faith, that he shall never be moved from that good estate in which Christ hath set him, this is the triumph of trust, and not the vain vaunt of presumption. For I shall never be in adversity] The Chaldee hath it, Quoniam non sum in malo; and understandeth it as the evil of sin, as Exodus 32:22, and then the sense is, because the wicked man suffereth not the punishment of sin, therefore he conceiveth that he is innocent, and…
Read John Trapp on Psalms 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) I shall not.—The meaning of the verse is clear, but the construction is involved. Literally, I shall not be moved to generation and generation, which not in evil. The LXX. and Vulg. omit the relative altogether. The best rendering is, “I shall never be moved at any time: I who am without ill.”
Read Charles John Ellicott on Psalms 10 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. I shall not be moved] I have whatever I covet. I hold whatsoever I have gotten. I have money and goods to procure me every gratification.
Read AdamClarke on Psalms 10 →
CambridgeThe Cambridge Bible for Schools and Colleges6. He hath said] R.V. he saith, and so in Psalms 10:11; Psalms 10:13. He presumes in his carnal self-confidence to use language which the righteous man employs in faithful dependence upon God (Psalms 16:8, &c.). for I shall never &c.] R.V., To all generations I shall not be in adversity. Hardly in the sense that “pride stifles reason,” and “he expects to live for ever” (Cheyne); but rather that he identifies his descendants with himself, and looks forward to the uninterrupted continuance of their prosperity. Cp. Psalms 49:11; and the promise to the righteous man in Psalms 37:27-29.
Read Cambridge on Psalms 10 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe hath said in his heart - The phrase, “he hath said,” means that this was his deliberate and settled character. What is here described was no sudden thing. It was not the freak of passion; it was a deliberately-formed purpose.
Read Albert Barnes on Psalms 10 →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 says to himself, “I will not be moved; from age to age I am free of distress.”
He says in his heart, “I shall not be shaken. For generations I shall have no trouble.”
He says to himself, “I will not be moved; from age to age I am free of distress.”
He says to himself, “I will never be upended, because I experience no calamity.”
Tyndale line
He hath said in his heart, I shall not be moved: for I shall never be in adversity.
He saith in his heart, I shall not be moved; To all generations I shall not be in adversity.
He saith in his heart, I shall not be moved: to all generations I shall not be in adversity.
He hath said in his heart, I shall not be moved: for I shall never be in adversity.
He saith in his heart, I shall neuer be moued, nor be in danger.
Strictly literal
He saith in his heart, I shall not be moved; from generation to generation I shall be in no adversity.
He hath said in his heart, 'I am not moved,' To generation and generation not in evil.
He has said in his heart, “I am not moved, || [And am] not in calamity to generation and generation.”
He saith in his heart, I shall not be moved; I shall be for many generations, and without adversity.
He says in his heart,” I will never fail; throughout all generations I will not meet adversity.”
From the Latin
The Lord trieth the just and the wicked: but he that loveth iniquity hateth his own soul.
Simplified
They tell themselves, “Nothing bad is going to happen to me. I'll never be in trouble!”
He has said in his heart, I will not be moved: through all generations I will never be in trouble.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse without variation. The Septuagint aligns closely with the Hebrew, though its word order differs. The Dead Sea Scrolls show partial restoration, indicating some textual integrity but also editorial intervention.
אָמַ֣ר בְּ֭לִבּוֹ בַּל־ אֶמּ֑וֹט לְדֹ֥ר וָ֝דֹ֗ר אֲשֶׁ֣ר לֹֽא־ בְרָֽע׃
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.
[אמר] בלב׳ו בל אמוט לדר ודר [אשר] [לא] [ברע]
2 words on the leather — 3 partly restored, 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 10:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
מוֹט (mot) is a Hebrew verb meaning to totter, shake, or slip. It has various forms, including Qal (to totter), Niphal (to be shaken), Hiphil (to dislodge), and Hithpael (to be greatly shaken). The entries indicate a range of meanings related to instability and movement, but do not specify any particular Old Testament verses.
[מוֹט] vb. totter, shake, slip
Qal totter, slip
Niph. be shaken, moved, overthrown
Hiph. dislodge, let fall, drop
Hithpo‛l. be greatly shaken
base
H4131 [מוֹט] totter, shake, slip
4131 mowt mote
a primitive root; to waver; by implication , to slip, shake,
fall:--be carried, cast, be out of course, be fallen in
decay, X exceedingly, fall(-ing down), be (re-)moved, be
ready, shake, slide, slip.
מוֹט (mot) — to shake.
1) to totter, shake, slip
1a) (Qal) to totter, shake, slip
1b) (Niphal) to be shaken, be moved, be overthrown
1c) (Hiphil) to dislodge, let fall, drop
1d) (Hithpael) to be greatly shaken
V-Niphal-Imperf-1cs — Verb · Niphal · imperfect first person common singularHVNi1cs
The Hebrew word דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…
The Hebrew word דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
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
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
Prep | Adj — PrepositionHR/Aamsa
