Psalms 10:8 — Word Study
WLCיֵשֵׁ֤ב׀ בְּמַאְרַ֬ב חֲצֵרִ֗ים בַּֽ֭מִּסְתָּרִים יַהֲרֹ֣ג נָקִ֑י עֵ֝ינָ֗יו לְֽחֵלְכָ֥ה יִצְפֹּֽנוּ׃
BSAHe liesyâshab▸ [sits, dwells, remains] in waitmaʼărâb near the villageschâtsêr [small settlements, courts] in ambushmiçtâr [hidden trap, secretly] he slayshârag▸ [kills, murders] the innocentnâqîy [guiltless, morally clean] his eyesʻayin [sources of sight] watch in stealthtsâphan▸ [treasure, store, secretly, hiding] for the helplesschêlᵉkâʼ [unfortunate, poor, afflicted]
| Greek | English | Parsing |
|---|---|---|
| יֵשֵׁ֤ב׀ | he sits | Verb, Qal, imperfect third person masculine singular |
| בְּמַאְרַ֬ב | in an ambush of | Preposition, noun common masculine singular construct |
| חֲצֵרִ֗ים | villages | Noun common, masculine plural absolute |
| בַּֽ֭מִּסְתָּרִים | in hiding places | Preposition, noun common masculine plural absolute |
| יַהֲרֹ֣ג | he kills | Verb, Qal, imperfect third person masculine singular |
| נָקִ֑י | [the] innocent | Adj |
| עֵ֝ינָ֗יו | eyes his | Noun common feminine dual construct, suffix |
| לְֽחֵלְכָ֥ה | for an unfortunate person | Preposition, noun common feminine singular absolute |
| יִצְפֹּֽנוּ׃ | they lie hidden | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He lies in wait near the villages; in ambush he slays the innocent; his eyes watch in stealth for the helpless. |
| KJV | He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor. |
| ASV | He sitteth in the lurking-places of the villages; In the secret places doth he murder the innocent; His eyes are privily set against the helpless. |
| YLT | He doth sit in an ambush of the villages, In secret places he doth slay the innocent. His eyes for the afflicted watch secretly, |
| WEB | He lies in wait near the villages. From ambushes, he murders the innocent. His eyes are secretly set against the helpless. |
| BBE | He is waiting in the dark places of the towns: in the secret places he puts to death those who have done no wrong: his eyes are secretly turned against the poor. |
Where they part company is מַאֲרָב — see How Translations Differ.
The structure consists of a main clause with two subordinate clauses detailing the actions and observations of the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשַׁב
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 10:8
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 Lament of the Oppressedgenerated
Psalms 10:8 reflects on the malevolent actions of the wicked who lie in wait to ambush the innocent. This verse is situated within a broader lamentation about injustice and the suffering of the vulnerable, as seen in the surrounding verses, which describe the deceit and violence of the oppressor. The psalmist's observations resonate with the experiences of those who feel abandoned by justice and are preyed upon by the powerful.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 22:18 | So the king ordered Doeg, “You turn and strike down the priests!” And Doeg the Edomite turned and struck down the priests himself. On that day he killed eighty-five men who wore the linen ephod. |
| 2 | 1 Samuel 23:23 | Observe and find out all the places where he hides. Then come back to me with certainty, and I will go with you. If he is in the land, I will search him out among all the clans of Judah.” |
| 3 | 2 Kings 21:16 | Moreover, Manasseh shed so much innocent blood that he filled Jerusalem from end to end, in addition to the sin that he had caused Judah to commit, doing evil in the sight of the LORD. |
| 4 | Proverbs 1:11–12 | If they say, “Come along, let us lie in wait for blood, let us ambush the innocent without cause, |
| 5 | Habakkuk 3:14 | With his own spear You pierced his head, when his warriors stormed out to scatter us, gloating as though ready to secretly devour the weak. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יָשַׁב, ye.Shevgenerated
The verb יָשַׁב (yashab) means to sit, dwell, or remain. It conveys the idea of staying in a place, often with intent, and can imply a sense of permanence or establishment.
In this verse, it describes the wicked one who 'sits in wait,' suggesting a deliberate and predatory posture, emphasizing the calculated nature of their actions against the innocent.
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 verb is יֵשֵׁ֤ב, he sits, governing the action of the subject. The structure includes a prepositional phrase indicating location, followed by a clause that describes the action of slaying the innocent.
The syntax emphasizes the wicked one's stealthy approach, with the verb leading the sentence and the subsequent phrases elaborating on the context and the intended victim.
Septuagint Backgroundgenerated
The Septuagint translates יָשַׁב as ἐγκάθηται, which carries a similar meaning of sitting or dwelling, reinforcing the idea of a deliberate and predatory presence.
The use of ἐνέδρᾳ for מַאֲרָב suggests a focus on the ambush aspect, indicating a hidden and treacherous intent.
In plain words — the whole versegenerated
Psalms 10:8 describes a wicked person who waits in hiding to attack the innocent. This verse highlights the danger faced by the vulnerable and the predatory nature of the oppressor.
Frequently Asked Questionsgenerated
It indicates a deliberate and malicious intent to harm, portraying the wicked as someone who stalks their prey.
The innocent refers to those who are morally clean and undeserving of harm, often representing the vulnerable in society.
Ambush conveys a sense of stealth and surprise, emphasizing the treachery of the wicked who hide to attack the helpless.
This verse illustrates the psalmist's lament over injustice and the suffering of the innocent at the hands of the wicked, a recurring theme throughout the psalm.
Reflection Questionsgenerated
- In what ways do I see injustice in my surroundings, similar to what is described in this verse?
- How can I be more aware of the vulnerable people in my community?
- What actions can I take to support those who are oppressed or marginalized?
- How does this verse challenge me to reflect on my own behavior towards others?
The early church on this verse — how the Fathers read it
Early commentators, including Augustine of Hippo, reference this verse to discuss the nature of the wicked and their relationship with the rich.
"He lies in ambush with the rich" [Psalms 10:8]. What rich, but those whom he will load with this world's gifts? And he is therefore said to lie in ambush with them,Early Church Fathers on Psalms 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 10:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe sitteth in the lurking places of the villages,.... Which were by the wayside, where thieves and robbers harboured, and out of which they came, and robbed passengers as they came by.
Read John Gill on Psalms 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.
Read Robert Jamieson on Psalms 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the lurking places of the villages; not within the villages, which is not a fit place for lurking; but about them, in the ways bordering upon them, or leading to them, as robbers use to do. In the secret places, that he may avoid the shame and punishment of men; which is the only thing that he fears. Are privily set, Heb. are hid. The sense is either, 1. He winketh as men do when they shoot their arrows at a mark. Or rather, 2. He watcheth and looketh out of his lurking-place, to spy what passengers come that way. He alludes still to the practices of robbers.
Read Matthew Poole on Psalms 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 10:8 He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.Ver. 8. He sitteth in the lurking places, &c.] A. description of a highway robber, saith Diodati, under which name are meant all violent and fraudulent men, and their actions.
Read John Trapp on Psalms 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) In lurking places . . .—i.e., in ambush. Villages.—Properly, enclosed spaces, but then, like our “town” (ton, an enclosure), for any collection of dwellings; and in Leviticus 25:31, “an unwalled place”; applied also to a nomadic encampment (Genesis 25:16). Privily set.—Literally, hid: i.e., watched secretly. The poor.—The Hebrew word, occurring three times in this psalm (Psalms 10:10; Psalms 10:14), is peculiar to it. The root idea is darkness; hence here, by an easy transition, obscure, humble. Symmachus has “feeble.” But Mr. Burgess suggests that we may in all three places keep the root idea, darkness. Translate, his eyes hide (i.e., wait) for the darkness; and comp. Job 24:15. “The…
Read Charles John Ellicott on Psalms 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. He sitteth in the lurking places] In this and the following verse there appears to be an allusion to espionage, or setting of spies on a man's conduct; or to the conduct of an assassin or private murderer. He sitteth in lurking places-in secret places; his eyes-spies-are privily set; he lieth in wait secretly: he doth catch the poor, when he draweth him into his net. He is like a hunter that lays his traps and gins, digs his pits, sets his nets; and when the prey falls into them, he destroys its life.
Read AdamClarke on Psalms 10 →CambridgeThe Cambridge Bible for Schools and Colleges3–11. The Psalmist justifies his complaint by a description of the reckless character (3–6) and the ruthless conduct (7–11) of the wicked man, and he traces them to their source in his virtual atheism. The alphabetic structure disappears in this section.
Read Cambridge on Psalms 10 →Albert Barnes1798–1870Barnes' Notes on the BibleHe sitteth in the lurking-places of the villages - As robbers do, who hide themselves in the vicinity of villages, that they make a sudden descent upon them in the silence of the night, or that they
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 lies in wait near the villages; in ambush he slays the innocent; his eyes watch in stealth for the helpless.
He lies in wait near the villages. From ambushes, he murders the innocent. His eyes are secretly set against the helpless.
He lies in wait near the villages; in ambush he slays the innocent; his eyes watch in stealth for the helpless.
He waits in ambush near the villages; in hidden places he kills the innocent. His eyes look for some unfortunate victim.
Tyndale line
He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.
He sitteth in the lurking-places of the villages; In the secret places doth he murder the innocent; His eyes are privily set against the helpless.
He sitteth in the lurking places of the villages: in the covert places doth he murder the innocent: his eyes are privily set against the helpless.
He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.
He lieth in waite in the villages: in the secret places doeth hee murder the innocent: his eyes are bent against the poore.
Strictly literal
He sitteth in the lurking-places of the villages; in the secret places doth he slay the innocent: his eyes watch for the wretched.
He doth sit in an ambush of the villages, In secret places he doth slay the innocent. His eyes for the afflicted watch secretly,
He sits in an ambush of the villages, || He slays the innocent in secret places. His eyes secretly watch for the afflicted,
He sitteth in the lurking-places of the villages; in the secret places doth he murder the innocent: his eyes search for the unfortunate.
He waits in ambush near the villages; in the secret places he murders the innocent; his eyes look for some helpless victim.
From the Latin
For the Lord is just, and hath loved justice: his countenance hath beheld righteousness.
Simplified
They hide out in ambush in the villages, ready to kill innocent passers-by. They are always on the lookout for their next victim.
He is waiting in the dark places of the towns: in the secret places he puts to death those who have done no wrong: his eyes are secretly turned against the poor.
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 in their wording, with only minor variations in phrasing. The Dead Sea Scrolls also align with the Masoretic Text, showing consistency in the depiction of the wicked's actions.
יֵשֵׁ֤ב׀ בְּמַאְרַ֬ב חֲצֵרִ֗ים בַּֽ֭מִּסְתָּרִים יַהֲרֹ֣ג נָקִ֑י עֵ֝ינָ֗יו לְֽחֵלְכָ֥ה יִצְפֹּֽנוּ׃
9 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.
[ישב] במארב חצרים במסתרים [יהרג] [נקי] עיני׳ו לחלכה יצפנו
4 words on the leather — 2 partly restored, 3 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 10:8
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.
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
מַאֲרָב (ma'arab) refers to an ambush or a place where one lies in wait. It encompasses meanings related to ambushment and lurking places, often associated with hunters or those setting traps. The word is derived from a root meaning to lie in wait, and it appears in contexts involving stealth and surprise.
מַאֲרָב n.m. ambush—
ambush, place of lying-in-wait
lurking-place
liers-in-wait
base
H3993 מַאֲרָב
3993 ma'arab mah-ar-awb'
from 693; an ambuscade:--lie in ambush, ambushment, lurking
place, lying in wait.
see HEBREW for 0693
מַאֲרָב (ma.a.rav) — ambush.
1) ambush, (hunter's) blind
1a) ambush, lurking place
1b) liers-in-wait
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
חָצֵר (chatser) refers to an enclosure or court, and can also mean a settled abode, settlement, or village, typically appearing in the plural form חֲצֵרִים. The word is derived from a root meaning to enclose, indicating spaces that are surrounded by walls or fences.
חָצֵר 145 n.m. and (oftener) f. enclosure, court
base
[חָצֵר] 46 n.m. settled abode, settlement, village—always pl. abs. חֲצֵרִים
base
H2691a חָצֵר n. m. and (oftener) f. enclosure, court H2691b חָצֵר settled abode, settlement, village—always pl. abs. חֲצֵרִים
2691 chatser khaw-tsare'
(masculine and feminine); from 2690 in its original sense; a
yard (as inclosed by a fence); also a hamlet (as similarly
surrounded with walls):--court, tower, village.
see HEBREW for 02690
חָצֵר (cha.tser) — court.
1) court, enclosure
1a) enclosures
1b) court
חָצֵר (cha.tser) — village.
settled abode, settlement, village, town
N-cp — Noun common · masculine plural absoluteHNcmpa
Villages
(Judg. 5:7, 11). The Hebrew word thus rendered (perazon) means habitations in the open country, unwalled villages (Deut. 3:5; 1 Sam. 6:18). Others, however, following the LXX. and the Vulgate versions, render the word “rulers.”
מִסְתָּר (mictar) refers to a secret or hiding place, often associated with concealment for protection or, in some contexts, for illicit activities. It is derived from the root meaning 'to conceal.' The entries consistently emphasize its use as a covert location.
מִסְתָּר n.[m.] secret place, hiding-place
base
H4565 מִסְתָּר secret place, hiding-place
4565 mictar mis-tawr'
from 5641; properly, a concealer, i.e. a
covert:--secret(-ly, place).
see HEBREW for 05641
מִסְתָּר (mis.tar) — hiding.
1) secret place, hiding place
1a) secret place
1b) hiding place
1b1) for protection
1b2) for perpetration of crime
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
נָקִי (naqiy) is an adjective meaning clean, free from, or exempt. It also conveys innocence, being blameless or guiltless. The word has variations, including נָקִיא (naqiyi), which also means innocent. It appears in contexts related to purity and freedom from obligations or guilt.
נָקִי adj. clean, free from, exempt
base
נָקִיא adj. innocent
base
H5355a נָקִי clean, free from, exempt H5355b נָקִיא innocent
5355 naqiy naw-kee'
or naqiyi (Joel 4 : 19; Jonah 1 : 14), {naw-kee'}; from 5352;
innocent:--blameless, clean, clear, exempted, free,
guiltless, innocent, quit.
see HEBREW for 04
see HEBREW for 019
see HEBREW for 01
see HEBREW for 014
see HEBREW for 05352
נָקִי (na.qi) — innocent.
1) clean, free from, exempt, clear, innocent
1a) free from guilt, clean, innocent
1b) free from punishment
1c) free or exempt from obligations
Also means: na.qi (נָקִיא "innocent" H5355B)
נָקִיא (na.qi) — innocent.
innocent
Another spelling of na.qi (נָקִי "innocent" H5355A)
Adj — AdjHAamsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
חֵֽלְכָה (chelka') refers to a hapless or unfortunate person, often implying a sense of helplessness or being poor. The term is derived from a root that likely means to be dark or unhappy. It is used in a substantive form to describe those who are wretched or luckless.
חֵֽלְכָה adj. hapless, unfortunate, only as subst. hapless, luckless one(s)
base
H2489 חֵֽלְכָה, חֵלְכָא
2489 chelka' khay-lek-aw'
or chelkah {khay-lek-aw'}; apparently from an unused root
probably meaning to be dark or (figuratively) unhappy; a
wretch, i.e. unfortunate:--poor.
חֵֽלְכָה (che.le.kah) — helpless.
hapless, poor, unfortunate person
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
צָפַן (tsaphan) is a Hebrew verb meaning to hide or treasure up. It can refer to hiding something by covering it, storing it, or keeping it secret. The word has various forms, including Qal (to hide), Niphal (to be hidden), and Hiphil (to hide from discovery). It conveys both protective and secretive connotations.
צָפַן vb. hide, treasure up
Qal
trans. hide
intrans. lie hid, lurk
Niph. be hidden from before
Hiph. hide
base
H6845 צָפַן hide, treasure up
6845 tsaphan tsaw-fan'
a primitive root; to hide (by covering over); by implication,
to hoard or reserve; figuratively to deny; specifically
(favorably) to protect, (unfavorably) to lurk:--esteem,
hide(-den one, self), lay up, lurk (be set) privily, (keep)
secret(-ly, place).
צָפַן (tsa.phan) — to treasure.
1) to hide, treasure, treasure or store up
1a)(Qal)
1a1) to hide, treasure, treasure up
1a2) to lie hidden, lurk
1b) (Niphal) to be hidden, be stored up
1c) (Hiphil) to hide, hide from discovery
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
hid'-'n: The translation of Taman, "to hide," "to bury" (Job 3:16); of tsaphan "to conceal," "store up" (Job 15:20, "The number of years is hidden to the oppressor," the Revised Version (British and American) "even the number of years that are laid up for the oppressor," margin "and years that are numbered are laid up"; Job 24:1, "Why, seeing times are not hidden from the Almighty," the Revised Version (British and American) "Why are times not laid up by the Almighty?" margin as the King James Version with "Why is it?" prefixed; Ps 83:3, "They consulted (the Revised Version (British and American) "consult") against thy hidden ones"); of matspunim (from tsaphan), "hidden…