Psalms 101:3 — Word Study
WLCלֹֽא־ אָשִׁ֨ית׀ לְנֶ֥גֶד עֵינַ֗י דְּֽבַר־ בְּלִ֫יָּ֥עַל עֲשֹֽׂה־ סֵטִ֥ים שָׂנֵ֑אתִי לֹ֖א יִדְבַּ֣ק בִּֽי׃
BSAI willlôʼ setshîyth▸ [not allow to be present] nodâbâr worthless thingbᵉlîyaʻal [wicked, evil, or ungodly, Belial, something of no value] beforeneged my eyesʻayin [my gaze, my attention] I hatesânêʼ■ [feel intense dislike, despise] the workʻâsâh [deeds, actions] it shall notlôʼ clingdâbaq▸ [cleave, stick]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| אָשִׁ֨ית׀ | I will set | Verb, Qal, imperfect first person common singular |
| לְנֶ֥גֶד | to before | Preposition |
| עֵינַ֗י | eyes my | Noun common feminine dual construct, suffix |
| דְּֽבַר־ | a thing of | Noun common, masculine singular construct |
| בְּלִ֫יָּ֥עַל | worthlessness | Noun common, masculine singular absolute |
| עֲשֹֽׂה־ | [the] doing of | Verb, Qal, infinitive construct common |
| סֵטִ֥ים | swerving deeds | Noun common, masculine plural absolute |
| שָׂנֵ֑אתִי | I hate | Verb, Qal, perfect first person common singular |
| לֹ֖א | not | Particle |
| יִדְבַּ֣ק | it will cling | Verb, Qal, imperfect third person masculine singular |
| בִּֽי׃ | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will set no worthless thing before my eyes. I hate the work of those who fall away; it shall not cling to me. |
| KJV | I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me. |
| ASV | I will set no base thing before mine eyes: I hate the work of them that turn aside; It shall not cleave unto me. |
| YLT | I set not before mine eyes a worthless thing, The work of those turning aside I have hated, It adhereth not to me. |
| WEB | I will set no vile thing before my eyes. I hate the deeds of faithless men. They will not cling to me. |
| BBE | I will not put any evil thing before my eyes; I am against all turning to one side; I will not have it near me. |
The translations agree on the meaning of בְּלִ֫יָּ֥עַל as it relates to evil or worthless things.
The sentence is structured around a main clause with two subordinate clauses that elaborate on the psalmist's rejection of evil.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשִׁית
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 101:3
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 — A Commitment to Righteousnessgenerated
Psalms 101:3 expresses the psalmist's resolve to reject anything worthless or wicked in his life. This verse is part of a larger declaration of his intention to live with integrity and avoid the influence of evil, as seen in the surrounding verses. The psalmist emphasizes the importance of maintaining moral purity and distancing himself from those who engage in wrongdoing.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:20–23 | The LORD has rewarded me according to my righteousness; He has repaid me according to the cleanness of my hands. |
| 2 | Psalm 26:4–5 | I do not sit with deceitful men, nor keep company with hypocrites. |
| 3 | Psalm 39:1 | I said, “I will watch my ways so that I will not sin with my tongue; I will guard my mouth with a muzzle as long as the wicked are present.” |
| 4 | Psalm 119:37–113 | Turn my eyes away from worthless things; revive me with Your word. |
| 5 | Exodus 20:17 | You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his manservant or maidservant, or his ox or donkey, or anything that belongs to your neighbor.” |
The Treasury of Scripture Knowledge — 36 references, hung on the phrase they belong to
The Key Word — בְּלִ֫יָּ֥עַל, be.Li.Ya.'algenerated
The term בְּלִיַּ֫עַל (bliya'al) refers to worthlessness or wickedness, often associated with destruction. It describes actions or individuals that are devoid of value and lead to moral corruption. The parsing indicates it is a noun, singular and masculine, emphasizing its role as a subject of disdain in the psalmist's declaration.
This word appears in contexts highlighting moral depravity, suggesting a strong rejection of anything that does not align with righteousness. The psalmist's choice of this term underscores his commitment to a life free from ungodly influences.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we examine the verse as rendered in the Berean Standard Bible, which uses worthless to translate בְּלִ֫יָּ֥עַל.
Sentence Structuregenerated
The main verb אָשִׁ֨ית, I will set, governs the sentence, with several phrases detailing what the psalmist will not allow. The structure emphasizes the psalmist's intention and the negation of evil influences.
The sentence is composed of a main clause followed by a series of noun phrases and prepositional phrases that clarify his stance against wickedness, creating a strong declaration of moral integrity.
Septuagint Backgroundgenerated
The Septuagint translates בְּלִ֫יָּ֥עַל as παράνομον, which conveys a sense of lawlessness or being outside the bounds of acceptable behavior. This choice reflects a broader interpretation of the term, linking it to actions that defy moral law.
This translation choice indicates that the Greek translators understood the term not just as worthless, but as fundamentally opposed to righteousness, aligning with the psalmist's intent.
In plain words — the whole versegenerated
Psalms 101:3 expresses the psalmist's determination to avoid anything worthless or evil. He declares his hatred for the actions of those who turn away from righteousness, ensuring that such things do not influence him.
Frequently Asked Questionsgenerated
The term refers to actions or influences that are morally corrupt and devoid of value, which the psalmist rejects.
The psalmist's hatred signifies a strong moral stance against actions that deviate from righteousness, reflecting his commitment to integrity.
This verse is part of a broader commitment to live a blameless life, emphasizing the importance of avoiding evil influences and maintaining moral purity.
We learn the importance of being intentional about what we allow into our lives and the need to reject influences that are contrary to our values.
Reflection Questionsgenerated
- What are some 'worthless' things in my life that I need to remove?
- How can I actively pursue integrity in my daily actions?
- In what ways do I see the influence of those who 'fall away' in my environment?
- How can I cultivate a mindset that aligns with the psalmist's commitment to reject evil?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, emphasizing the psalmist's rejection of wickedness and the importance of moral integrity.
"I set no wicked thing before my eyes" [Psalms 101:3]....I did love no wicked thing.Early Church Fathers on Psalms 101 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 101:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will set no wicked thing before mine eyes, Either the eyes of the body, which are the inlets of lust and are easily caught with objects that inflame the heart, and should be turned aside from
Read John Gill on Psalms 101 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me. I will set no wicked thing before mine eyes - literally, 'no thing of Belial' (Psalms 41:1-13, note).
Read Robert Jamieson on Psalms 101 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBefore mine eyes, to wit, to look upon it with deliberation and design, or with desire and delight, as this phrase here and elsewhere implies. If any ungodly or unjust thing shall be suggested to me, whatsoever specious pretences it may be covered with, as reason of state or worldly advantage, I will cast it out of my mind and thoughts, it, horrency; so far will I be from putting it in execution. That turn aside from God, and from his laws. It shall cleave to me, to wit, such work, or the contagion of such examples. I will neither imitate nor endure such works, nor such workers.
Read Matthew Poole on Psalms 101 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 101:3 I will set no wicked thing before mine eyes: I hate the work of them that turn aside; [it] shall not cleave to me. Ver. 3. I will set no wicked thing (Heb. thing of Belial) before mine eyes] That is, in my thoughts, saith Kimchi; for the thinking faculty is in the forepart of the brain, as are also the eyes. I will not gaze upon forbidden objects, nor venture upon a temptation to or an occasion of sin. I will also be wise and wary in the choice of my servants and under officers. Theodosius’ s court was virtutum officina, non vitiorum sentina, saith Pareus. And Archbishop Cranmer’ s house was schola vel palaestra pietatis et literarum, saith Tremellius. See above on the title of…
Read John Trapp on Psalms 101 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) I will set no. . . . . —Mark the wisdom of the resolve in a despotic monarch, who has only to speak to effect whatever he has looked on with desire. Wicked thing.—Thing (or, word) of Belial. (See Note on Psalms 41:8.) I hate the work of them that turn aside.—Or, I hate the doing of false things, according as we take the word in the concrete or abstract. It shall not cleave to me.—Such conduct shall not be mine.
Read Charles John Ellicott on Psalms 101 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. I will set no wicked thing before mine eyes] I will undertake no unjust wars; will enter into no sinful alliances; will not oppress my subjects by excessive taxation, to support extravagance in my court. I will not look favourably on things or words of Belial. What is good for nothing or evil in its operation, what is wicked in its principle, and what would lead me away from righteousness and truth, I will never set before my eyes. Them that turn aside] I shall particularly abominate the conduct of those who apostatize from the true religion, and those who deny its Divine authority, and who live without having their conduct governed by its influence, such shall never he put in a…
Read AdamClarke on Psalms 101 →
CambridgeThe Cambridge Bible for Schools and Colleges3. I will set no base thing before mine eyes (R.V.), as an aim to be accomplished, or an example to be imitated. Lit. matter of belial, i.e. worthlessness. Cp. Deuteronomy 15:9. the work of them that turn aside] Or, more probably, the practice of depravities. it shall not cleave to me] “If it seized on him unawares, he would shake it off as an accursed thing; Deuteronomy 13:17” (Kay).
Read Cambridge on Psalms 101 →
Albert Barnes1798–1870Barnes' Notes on the BibleI will set no wicked thing before mine eyes - That is, I will propose no wicked thing to be done; I will have no such object in view; I will employ no one to do that which is wrong.
Read Albert Barnes on Psalms 101 →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
I will set no worthless thing before my eyes. I hate the work of those who fall away; it shall not cling to me.
I will set no vile thing before my eyes. I hate the deeds of faithless men. They will not cling to me.
I will set no worthless thing before my eyes. I hate the work of those who fall away; it shall not cling to me.
I will not even consider doing what is dishonest. I hate doing evil; I will have no part of it.
Tyndale line
I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me.
I will set no base thing before mine eyes: I hate the work of them that turn aside; It shall not cleave unto me.
I will set no base thing before mine eyes: I hate the work of them that turn aside; it shall not cleave unto me.
I will set no wicked thing before my eyes: I hate the work of them that turn aside; it shall not cleave to me.
I wil set no wicked thing before mine eyes: I hate the worke of them that fall away: it shall not cleaue vnto me.
Strictly literal
I will set no thing of Belial before mine eyes: I hate the work of them that turn aside; it shall not cleave to me.
I set not before mine eyes a worthless thing, The work of those turning aside I have hated, It adhereth not to me.
I do not set a worthless thing before my eyes, || I have hated the work of those turning aside, || It does not adhere to me.
I will not set before my eyes a godless thing; to commit a departure [from righteousness] do I hate; it shall not cleave to me.
I will not put wrongdoing before my eyes; I hate worthless evil; it will not cling to me.
From the Latin
Turn not away thy face from me: in the day when I am in trouble, incline thy ear to me. In what day soever I shall call upon thee, hear me speedily.
Simplified
I will not look at anything evil. I hate doing wrong—I won't have anything to do with it.
I will not put any evil thing before my eyes; I am against all turning to one side; I will not have it near me.
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 the Septuagint providing a direct translation that matches the Hebrew. The Dead Sea Scrolls, however, show some restoration in their text, indicating partial preservation but aligning with the overall message of rejecting wickedness.
לֹֽא־ אָשִׁ֨ית׀ לְנֶ֥גֶד עֵינַ֗י דְּֽבַר־ בְּלִ֫יָּ֥עַל עֲשֹֽׂה־ סֵטִ֥ים שָׂנֵ֑אתִי לֹ֖א יִדְבַּ֣ק בִּֽי׃
12 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[לוא] [אשית] [לנגד] עינ׳י דבר בליעל עשה [סטים] [שנאתי] [לוא] [ידבק] ב׳י
3 words on the leather — 2 partly restored, 7 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 101:3
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.
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
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Prep | Prep — PrepositionHR/Acmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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/Sp1bs
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-ms — Noun common · masculine singular constructHNcmsc
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…
בְּלִיַּ֫עַל (bliya`al) refers to worthlessness or wickedness, often associated with destruction. It is derived from roots meaning 'without profit' and can describe ungodly individuals. The term appears in contexts related to moral depravity and is linked to concepts of ruin. Some sources emphasize its use as a name, similar to 'Satan'.
בְּלִיַּ֫עַל 27 n.[m.] worthlessness
abstr.
concr. elliptical
ruin, destruction
base
H1100 בְּלִיַּ֫עַל worthlessness
1100 bliya`al bel-e-yah'-al
from 1097 and 3276; without profit, worthlessness; by
extension, destruction, wickedness (often in connection with
376, 802, 1121, etc.):--Belial, evil, naughty, ungodly (men),
wicked.
see HEBREW for 01097
see HEBREW for 03276
see HEBREW for 0376
see HEBREW for 0802
see HEBREW for 01121
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial.
A name like sa.tan (שָׂטָן "Satan" H7854)
This name means worthless, base, wicked
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial: destruction.
: destruction
1) worthlessness
1a) worthless, good for nothing, unprofitable, base fellow
1b) wicked
1c) ruin, destruction (construct)
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial: worthless.
: worthless
1) worthlessness
1a) worthless, good for nothing, unprofitable, base fellow
1b) wicked
1c) ruin, destruction (construct)
Also means: be.liy.ya.al (בְּלִיַּ֫עַל ": destruction" H1100H)
N-ms — Noun common · masculine singular absoluteHNcmsa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
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…
שֵׂט (set) refers to a departure from the right path, often associated with sin or rebellion. It encompasses meanings like swerver and revolter, indicating actions that deviate from what is considered correct. The word is built from the root related to turning aside, and it highlights themes of rebellion in moral or ethical contexts.
[שֵׂט, סֵט] n.[m.] swerver, revolter (?), deeds that swerve (fr. the right?)
base
H7846 שֵׂט, סֵט
7846 set sayte
or cet {sayt}; from 7750; a departure from right, i.e.
sin:--revolter, that turn aside.
see HEBREW for 07750
שֵׂט (set) — rebellion.
swerver, revolter, rebel, deeds that swerve
HNcmpa — Noun common · masculine plural absoluteHNcmpa
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
דָּבַק, transliterated as dabaq, is a Hebrew verb meaning to cling or cleave. It encompasses a range of actions such as adhering closely, pursuing, and being joined together. The word appears in various forms, including Qal, Pual, Hiphil, and Hophal, indicating different nuances of the action. Notably, it can describe both physical and metaphorical closeness.
דָּבַק, דָּבֵק vb. cling, cleave, keep close
Qal
cling, cleave to
cling, cleave to
Pu. of crocodile’s scales, they are joined together
Hiph.
cause to cling or cleave to
pursue closely
overtake
Hoph. and my tongue is made to cleave (to) my gums
base
H1692 דָּבַק, דָּבֵק cling, cleave, keep close
1692 dabaq daw-bak'
a primitive root; properly, to impinge, i.e. cling or adhere;
figuratively, to catch by pursuit:--abide fast, cleave (fast
together), follow close (hard after), be joined (together),
keep (fast), overtake, pursue hard, stick, take.
דָּבַק (da.vaq) — to cleave.
1) to cling, stick, stay close, cleave, keep close, stick to, stick with, follow closely, join to, overtake, catch
1a) (Qal)
1a1) to cling, cleave to
1a2) to stay with
1b) (Pual) to be joined together
1c) (Hiphil)
1c1) to cause to cleave to
1c2) to pursue closely
1c3) to overtake
1d) (Hophal) to be made to cleave
Aramaic equivalent: de.vaq (דְּבֵק "to cleave" H1693)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
