Psalms 101:8 — Word Study
WLCלַבְּקָרִ֗ים אַצְמִ֥ית כָּל־ רִשְׁעֵי־ אָ֑רֶץ לְהַכְרִ֥ית מֵֽעִיר־ יְ֝הוָ֗ה כָּל־ פֹּ֥עֲלֵי אָֽוֶן׃
BSAEvery morningbôqer [at the break of day, daily] I will removetsâmath▸ [destroy, cut off] allkôl the wickedrâshâʻ [morally wrong, guilty of sin] of the landʼerets [earth, territory] that I may cut offkârath [destroy, eliminate] everykôl evildoerpâʻal [worker of iniquity, one who practices evil] from the cityʻîyr [town, place of habitation] of the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| לַבְּקָרִ֗ים | to the mornings | Preposition, noun common masculine plural absolute |
| אַצְמִ֥ית | I will destroy | Verb, Hiphil, imperfect first person common singular |
| כָּל־ | all | Noun common, masculine singular construct |
| רִשְׁעֵי־ | [the] wicked [people] of | Noun common, masculine plural construct |
| אָ֑רֶץ | [the] land | Noun common, feminine singular absolute |
| לְהַכְרִ֥ית | to cut off | Preposition, verb hiphil infinitive construct common |
| מֵֽעִיר־ | from [the] city of | Preposition, noun common feminine singular construct |
| יְ֝הוָ֗ה | Yahweh | Noun proper |
| כָּל־ | all | Noun common, masculine singular construct |
| פֹּ֥עֲלֵי | [those who] do | Verb, Qal, participle (active) masculine plural common |
| אָֽוֶן׃ | wickedness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Every morning I will remove all the wicked of the land, that I may cut off every evildoer from the city of the LORD. |
| KJV | I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD. |
| ASV | Morning by morning will I destroy all the wicked of the land; To cut off all the workers of iniquity from the city of Jehovah. |
| YLT | At morning I cut off all the wicked of the land, To cut off from the city of Jehovah All the workers of iniquity! |
| WEB | Morning by morning, I will destroy all the wicked of the land, to cut off all the workers of iniquity from Yahweh’s city. |
| BBE | Morning by morning will I put to death all the sinners in the land, so that all evil-doers may be cut off from Jerusalem. |
The translations agree on the core meaning of removing wickedness, with slight variations in wording.
The verse consists of a main clause expressing intent and a subordinate clause indicating purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָמַת
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 101:8
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 Standards of Leadershipgenerated
Psalms 101:8 is part of a psalm that outlines the qualities and actions expected of a just leader. The psalmist emphasizes a commitment to righteousness and the removal of wickedness from the land, reflecting the moral responsibilities of those in authority. This verse serves as a declaration of intent to uphold justice and purity within the community, aligning with the themes of integrity found throughout the psalm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 75:10 | “All the horns of the wicked I will cut off, but the horns of the righteous will be exalted.” |
| 2 | Proverbs 16:12 | Wicked behavior is detestable to kings, for a throne is established through righteousness. |
| 3 | Proverbs 20:8–26 | A king who sits on a throne to judge sifts out all evil with his eyes. |
| 4 | Jeremiah 21:12 | O house of David, this is what the LORD says: ‘Administer justice every morning, and rescue the victim of robbery from the hand of his oppressor, or My wrath will go forth like fire and burn with no one to extinguish it because of their evil deeds. |
| 5 | Micah 3:1–4 | Then I said: “Hear now, O leaders of Jacob, you rulers of the house of Israel. Should you not know justice? |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אַצְמִ֥ית, 'atz.Mitgenerated
The verb אַצְמִ֥ית ('atz.Mit) is in the Hiphil stem, indicating a causative action, which means 'I will destroy' or 'I will cause to cease.' It implies a strong intention to eradicate evil completely.
This word carries connotations of total annihilation, emphasizing the psalmist's determination to remove all wickedness. The parsing as first person singular imperfect shows that this is an ongoing commitment, not a one-time action.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses remove for the Hebrew verb אַצְמִ֥ית.
Sentence Structuregenerated
The finite verb אַצְמִ֥ית governs the main action of the verse, with several phrases detailing what is to be removed and from where. The structure emphasizes the psalmist's active role in ensuring righteousness.
The sentence is built around the main action, with prepositional phrases elaborating on the subjects and objects involved, creating a clear picture of the psalmist's intentions.
Septuagint Backgroundgenerated
The Septuagint translates אַצְמִ֥ית with ἀπέκτεννον, meaning 'I will kill' or 'I will destroy.' This choice reflects a similar intensity in the action described, emphasizing the total removal of evil.
This translation indicates a strong alignment with the Hebrew meaning, focusing on the eradication of wickedness from the community.
In plain words — the whole versegenerated
Psalms 101:8 expresses the psalmist's commitment to removing all wicked people from the land every morning. This reflects a desire for purity and justice in the city of the LORD, emphasizing the importance of moral integrity.
Frequently Asked Questionsgenerated
The psalmist intends to eliminate those who practice evil and injustice, ensuring a righteous community.
It highlights the moral responsibility of leaders to uphold justice and remove wrongdoing from their midst.
This phrase indicates a daily commitment to righteousness, reflecting the ongoing nature of the psalmist's resolve.
It signifies the sacred space where God's presence dwells, emphasizing the need for purity in such a place.
Reflection Questionsgenerated
- What are some ways I can actively promote righteousness in my community?
- How can I reflect the psalmist's commitment to justice in my daily life?
- In what areas do I need to remove wickedness from my own life?
- How does understanding this verse shape my view of leadership and responsibility?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss moral leadership and the implications of removing evil from the community.
Now if these words in the law, "You shall have dominion over many nations, and no one shall rule over you," were simply a promise to them of dominion, and if these words contain no deeper meaning than this,Early Church Fathers on Psalms 101 →
"In the morning I destroyed all the ungodly that were in the land. That I may root out all wicked doers from the city of the Lord" [Psalms 101:8]. This is obscure.Early Church Fathers on Psalms 101 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 101:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will early destroy all the wicked of the land, e.] Of the land of Israel, signifying that he would make a general reformation throughout the kingdom that as soon as wicked men were discovered in
Read John Gill on Psalms 101 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer. -How the king will act in his public capacity. He will not endure slander or pride.
Read Robert Jamieson on Psalms 101 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEarly; speedily, and without delay, as soon as I arise in the morning, or as soon as I am seated in the throne, that so I may both prevent all that mischief which otherwise they might do, and hinder the infection of others by their evil example, and discourage and deter all my subjects from the like practices. Heb. in the mornings, i.e. every morning, as the same phrase is used also, . The morning was the time allotted for the exercise of judgment. See . From the city of the Lord; either, 1. From Jerusalem, which, though now in the hands of the Jebusites, he looks upon by an eye of faith as if he had it in possession; which he designed for the chief and royal city of his kingdom, and for…
Read Matthew Poole on Psalms 101 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 101:8 I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.Ver. 8. I will early destroy all the wicked of the land] All, without partiality, and betimes, in matutinis, without delay, making it my morning’ s work to do justice; for then was judgment executed, Jeremiah 21:12. Or, I will do it daily, and as duly as the house is swept. See Lamentations 3:23, Indesinenter regnum, regiam Ecclesiamque purgabo a male (Trem.). That I may cut off all wicked doers from the city of God] All the notorious debuchers from the Church; that I may weed out those wicked ones, those trouble towns, those desperadoes, the botches of human society.…
Read John Trapp on Psalms 101 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Early.—Literally, in the morning: referring, as Perowne observes, to the Oriental custom of holding courts of law in the early morning (Jeremiah 21:12; 2 Samuel 15:2; Luke 22:66; John 18:28). City of the Lord.—For similar expressions, see Psalms 46:4; Psalms 48:2; Psalms 48:8. The city must bear out its name in its character.
Read Charles John Ellicott on Psalms 101 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. I will early destroy] I will take the first opportunity of destroying all the wicked of the land. I will purify my court, purge Jerusalem, and cleanse the whole land of every abomination and abominable person; so that the city of my God, where holiness alone should dwell, shall indeed become the Holy City; that the state may be made prosperous, and the people happy. Such an administration must have been a good one, where such pious caution was used in choosing all the officers of the state. ANALYSIS OF THE HUNDRED AND FIRST PSALM There are two parts of this Psalm: - I. The sum, with the dedication of it, Psalms 101:1. II. The full explanation of mercy and judgment, and how…
Read AdamClarke on Psalms 101 →CambridgeThe Cambridge Bible for Schools and Colleges8. Morning by morning will I destroy all the wicked of the land; That I may cut off all workers of iniquity from the city of Jehovah. Day by day the king will hold his court of justice in the morning (2 Samuel 15:2; Jeremiah 21:12), that he may purge Jerusalem of evil and make it a holy city, worthy of its high title ‘the city of Jehovah.’ Cp. Psalms 46:4; Psalms 48:1; Psalms 48:8; Isaiah 1:26.
Read Cambridge on Psalms 101 →Albert Barnes1798–1870Barnes' Notes on the BibleI will early destroy ... - Hebrew, “In the mornings I will destroy.” That is, It shall be my first business as I enter upon the day.
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
Every morning I will remove all the wicked of the land, that I may cut off every evildoer from the city of the LORD.
Morning by morning, I will destroy all the wicked of the land, to cut off all the workers of iniquity from Yahweh’s city.
Every morning I will remove all the wicked of the land, that I may cut off every evildoer from the city of the LORD.
Each morning I will destroy all the wicked people in the land, and remove all evildoers from the city of the Lord.
Tyndale line
I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.
Morning by morning will I destroy all the wicked of the land; To cut off all the workers of iniquity from the city of Jehovah.
Morning by morning will I destroy all the wicked of the land; to cut off all the workers of iniquity from the city of the LORD.
I will early destroy all the wicked of the land; that I may cut off all who practice wickedness from the city of the LORD.
Betimes will I destroy all the wicked of the land, that I may cut off all the workers of iniquitie from the Citie of the Lord.
Strictly literal
Every morning will I destroy all the wicked of the land: to cut off all workers of iniquity from the city of Jehovah.
At morning I cut off all the wicked of the land, To cut off from the city of Jehovah All the workers of iniquity!
At morning I cut off all the wicked of the land, || To cut off from the city of YHWH || All the workers of iniquity!
Every morning will I destroy all the wicked of the land, cutting off from the city of the Lord all the wrong-doers.
Morning by morning I will destroy all the wicked from the land; I will remove all evildoers from the city of Yahweh.
From the Latin
I have watched, and am become as a sparrow all alone on the housetop.
Simplified
I work every day to silence the wicked in the land, to rid the city of the Lord of all who do evil.
Morning by morning will I put to death all the sinners in the land, so that all evil-doers may be cut off from Jerusalem.
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 largely agree, with 10 of the 11 words matched. The Dead Sea Scrolls show some restoration, but the core message remains consistent across these witnesses.
לַבְּקָרִ֗ים אַצְמִ֥ית כָּל־ רִשְׁעֵי־ אָ֑רֶץ לְהַכְרִ֥ית מֵֽעִיר־ יְ֝הוָ֗ה כָּל־ פֹּ֥עֲלֵי אָֽוֶן׃
10 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
לבקרים אצמית [כול] [רשעי] [ארץ] [להכרית] [מעיר] יהוה כול פועלי [און]
3 words on the leather — 2 partly restored, 6 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 101:8
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.
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
צָמַת (tsamath) is a Hebrew verb meaning to put an end to or exterminate. It encompasses various forms, including to destroy, cut off, or vanish, with nuances in different stems indicating actions like being annihilated or causing annihilation. The entries highlight its use in contexts of termination and destruction, but do not present any significant disagreement among the lexicons.
[צָמַת] vb. put an end to, exterminate
Qal they have put an end to my life
Niph. be ended, annihilated
Pi. hath put an end to me
Pi‛lēl thine alarms have annihilated me
Hiph. exterminate, annihilate
base
H6789 צָמַת put an end to, exterminate .they have put an end to my life
. be ended, annihilated
. hath put an end to me
.thine alarms have annihilated me
. exterminate, annihilate
6789 tsamath tsaw-math'
a primitive root; to extirpate (literally or
figuratively):--consume, cut off, destroy, vanish.
צָמַת (tsa.mat) — to destroy.
1) to put an end to, cut off, destroy, exterminate, extirpate
1a) (Qal) to put an end to, terminate
1b) (Niphal) to be ended, be annihilated, be exterminated
1c) (Piel) to put an end to
1d) (Pilel) to be exterminated, be annihilated
1e) (Hiphil) to exterminate, annihilate
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural constructHNcmpc
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…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs — Noun common · feminine singular absoluteHNcfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
פָּעַל (pa'al) is a Hebrew verb meaning to do or make, often used in a systematic or habitual sense. It encompasses actions like committing, ordaining, and working, with a poetic nuance compared to the more common verb for 'to do' (עָשָׂה). The entries consistently highlight its usage in the Qal stem, emphasizing its foundational role in expressing action.
פָּעַל 67 vb. do, make (poet. for עָשָׂה)
Qal
do
make
base
H6466 פָּעַל do, make (poet. for עָשָׂה)
6466 pa`al paw-al'
a primitive root; to do or make (systematically and
habitually), especially to practise:--commit, (evil-)
do(-er), make(-r), ordain, work(-er).
פָּעַל (pa.al) — to work.
1) to do, make
1a) (Qal)
1a1) to do
1a2) to make
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…