Psalms 104:35 — Word Study
WLCיִתַּ֤מּוּ חַטָּאִ֨ים׀ מִן־ הָאָ֡רֶץ וּרְשָׁעִ֤ים׀ ע֤וֹד אֵינָ֗ם בָּרֲכִ֣י נַ֭פְשִׁי אֶת־ יְהוָ֗ה הַֽלְלוּ־ יָֽהּ׃
BSAMay sinnerschaṭṭâʼ [those who have committed crimes or offenses] vanishtâmam▸ [be consumed, cut off] frommin the earthʼerets [land, ground] and the wickedrâshâʻ [morally wrong, guilty of sin] be noʼayin moreʻôwd [cease to exist, come to an end] Blessbârak [praise, honor] the LORDYᵉhôvâh [Yehovah, the supreme God] O my soulnephesh [living being, essence of a person] Hallelujahhâlal [praise the Lord, celebrate]
| Greek | English | Parsing |
|---|---|---|
| יִתַּ֤מּוּ | let them be destroyed | Verb, Qal, imperfect third person masculine plural |
| חַטָּאִ֨ים׀ | sinners | Adj |
| מִן־ | from | Preposition |
| הָאָ֡רֶץ | the earth | Particle, noun common feminine singular absolute |
| וּרְשָׁעִ֤ים׀ | and wicked [people] | Conjunction, noun common masculine plural absolute |
| ע֤וֹד | [be] again | Adv |
| אֵינָ֗ם | not they | Noun common masculine singular construct, suffix |
| בָּרֲכִ֣י | bless | Verb, Piel, imperative second person feminine singular |
| נַ֭פְשִׁי | O self my | Noun common feminine singular construct, suffix |
| אֶת־ | the object marker | Particle |
| יְהוָ֗ה | Yahweh | Noun proper |
| הַֽלְלוּ־ | praise | Verb, Piel, imperative second person masculine plural |
| יָֽהּ׃ | Yahweh | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May sinners vanish from the earth and the wicked be no more. Bless the LORD, O my soul. Hallelujah! |
| KJV | Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD. |
| ASV | Let sinners be consumed out of the earth. And let the wicked be no more. Bless Jehovah, O my soul. Praise ye Jehovah. |
| YLT | Consumed are sinners from the earth, And the wicked are no more. Bless, O my soul, Jehovah. Praise ye Jehovah! |
| WEB | Let sinners be consumed out of the earth. Let the wicked be no more. Bless Yahweh, my soul. Praise Yah! |
| BBE | Let sinners be cut off from the earth, and let all evil-doers come to an end. Give praise to the Lord, O my soul. Give praise to the Lord. |
Where they part company is ע֤וֹד — see How Translations Differ.
The verse is structured with a main clause followed by a conjunction that introduces a second subject, leading to a personal imperative and an exclamation.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחַטָּא
verbתָּמַם
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 104:35
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 Conclusion of Psalm 104generated
Psalm 104:35 expresses a desire for the removal of sinners and the wicked from the earth, followed by a heartfelt blessing to the LORD from the psalmist's soul. This verse encapsulates the themes of divine judgment and personal devotion, reflecting the psalmist's deep connection to God and his desire for righteousness to prevail. The preceding verses highlight God's sovereignty over creation and His care for all living things.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 1:4 | Not so the wicked! For they are like chaff driven off by the wind. |
| 2 | Psalm 37:38 | But the transgressors will all be destroyed; the future of the wicked will be cut off. |
| 3 | Psalm 59:13 | Consume them in wrath; consume them till they are no more, so it may be known to the ends of the earth that God rules over Jacob. Selah |
| 4 | Psalm 68:1–2 | God arises. His enemies are scattered, and those who hate Him flee His presence. |
| 5 | Psalm 73:27 | Those far from You will surely perish; You destroy all who are unfaithful to You. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יִתַּ֤מּוּ, yi.Ta.mugenerated
The verb תָּמַם (tamam) means to finish or complete something, and in this context, it conveys the idea of sinners being cut off or destroyed. The Qal imperfect form indicates an ongoing action in the third person plural, suggesting a collective judgment against those who sin.
The nuance of destruction is significant here, as it implies a definitive end to the presence of sin and wickedness on the earth, aligning with the psalmist's plea for a pure creation free from moral corruption.
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. The BSB has vanish, and so do the KJV and the ASV: all three convey the idea of sinners being removed.
Where others part company with the BSB is with the rendering of ע֤וֹד — cease to exist (FBV) versus come to an end (BBE). Both translations capture the essence of finality but differ in their emphasis.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main action centered around the finite verb יִתַּ֤מּוּ, let them be destroyed. It is followed by a noun phrase identifying the subject, חַטָּאִ֨ים, sinners, and an adverbial phrase indicating the location of the action.
The structure emphasizes the psalmist's call for divine intervention, leading to the concluding personal blessing, which serves as a transition from a plea for justice to an expression of worship.
Septuagint Backgroundgenerated
In the Septuagint, יִתַּ֤מּוּ is rendered as ἐκλίποισαν, which carries a similar meaning of vanishing or being removed. This choice reflects a direct interpretation of the Hebrew intent, emphasizing the totality of the removal of the wicked.
The use of ἁμαρτωλοὶ for חַטָּאִ֨ים also aligns with the notion of moral failure, indicating a consistent understanding of the nature of those being judged.
In plain words — the whole versegenerated
Psalm 104:35 expresses a desire for sinners and the wicked to be removed from the earth. The psalmist then blesses the LORD, calling on his own soul to praise God. This verse highlights the themes of divine justice and personal devotion.
Frequently Asked Questionsgenerated
The term 'sinners' refers to those who have committed crimes or offenses against God's laws, making them guilty.
The psalmist desires a world free from moral corruption and wrongdoing, reflecting a longing for divine justice.
To bless the LORD means to praise and honor Him, acknowledging His greatness and sovereignty.
This phrase indicates a personal and heartfelt expression of worship, as the psalmist calls upon his own being to praise God.
Reflection Questionsgenerated
- How do I see the effects of sin in the world around me?
- In what ways can I actively seek to honor God in my life?
- What does it mean for me to bless the LORD with my soul?
- How can I encourage others to turn away from wrongdoing and seek righteousness?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine of Hippo, reference this verse to discuss themes of divine judgment and the fate of sinners.
"Let the sinners be consumed out of the earth" [Psalms 104:35].Early Church Fathers on Psalms 104 →
If God does not punish the sinner, what about the prophecy, "If the just person scarcely will be saved, where will the impious and the sinner appear?" And elsewhere: "Truly the wicked shall perish";Early Church Fathers on Psalms 104 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 104:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet the sinners be consumed out of the earth,.... Not in common, for all men are sinners, even good men are not without sin; but notorious sinners, whose lives are one continued series and course of
Read John Gill on Psalms 104 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.
Read Robert Jamieson on Psalms 104 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut as for those ungodly creatures who do not regard the works of the Lord, which is noted as a most grievous sin, and punished with a grievous imprecation, like this, ,5, nor give him the glory due to his name, but dishonour God, and abuse his creatures, and thereby provoke God to destroy the earth, and the men and things which are upon it, it is my prayer for thine honour, and for the safeguard of all mankind, that those sinners who obstinately and resolutely continue in this practice of dishonouring and disobeying their Creator, may be taken out of this world, that they may no longer infect it, nor procure its total destruction. Or it may be a prediction delivered in the form of an…
Read Matthew Poole on Psalms 104 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 104:35 Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.Ver. 35. Let the sinners be consumed, &c.] Such sinners against their own souls, as when they know God, or might know him by his wonderful works, glorify him not as God, neither are thankful, Romans 1:21; but pollute and abuse his good creatures, to his dishonour, fighting against him with those lives that he hath given them. Bless thou the Lord, O my soul] The worse others are the better be thou, kindling thyself from their coldness, &c.
Read John Trapp on Psalms 104 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(35) Sinners be consumed.—This imprecation, which comes in at the close of this otherwise uniformly glad hymn, has been variously excused. The truth seems to be that from a religious hymn of Israel, since religion and patriotism were one, the expression of the national feeling against heathen oppressors and apostates who sided with them could not well be absent, whatever its immediate subject and tone. But the poet touches even a profounder truth.[19] The harmony of creation was soon broken by sin, and the harmony of the song of creation would hardly be complete, or rather, would be false and unreal, did not a discord make itself heard. The form such a suggestion would take was conditioned…
Read Charles John Ellicott on Psalms 104 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 35. Let the sinners be consumed out of the earth, and let the wicked be no more.] Or, He shall consume the wicked and ungodly, till no more of them be found. Then the wicked shall be turned into hell, with all the nations that forget God. No wonder, with these prospects before his eyes, he cries out, "Bless Jehovah, O my soul! Hallelujah!" And ye that hear of these things, bless the Lord also. ANALYSIS OF THE HUNDRED AND FOURTH PSALM The scope of this Psalm is the same with that of the former, i.e., to excite them to praise God in consideration of his benefits; but yet on a different ground. In the former, for the benefits of grace conferred upon his Church; in this, for the gifts of…
Read AdamClarke on Psalms 104 →
CambridgeThe Cambridge Bible for Schools and Colleges35. Let the sinners be consumed &c.] There is no need to make excuse for this conclusion of the Psalm. It is not an imprecation, but a solemn prayer for the restoration of the harmony of creation by the banishment from it of “all things that cause stumbling, and them that do iniquity.” The preceding verses (31, 32) have just hinted that there is something in the world which may hinder God from continuing to rejoice in His works. What is it? “Disproportioned sin Jarred against nature’s chime, and with harsh din Broke the fair music that all creatures made To their great Lord, whose love their motion swayed In perfect diapason, whilst they stood In first obedience, and their state of good.”…
Read Cambridge on Psalms 104 →
Albert Barnes1798–1870Barnes' Notes on the BibleLet the sinners be consumed out of the earth - Compare Psalms 37:38.
Read Albert Barnes on Psalms 104 →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
May sinners vanish from the earth and the wicked be no more. Bless the LORD, O my soul. Hallelujah!
Let sinners be consumed out of the earth. Let the wicked be no more. Bless Yahweh, my soul. Praise Yah!
May sinners vanish from the earth and the wicked be no more. Bless the LORD, O my soul. Hallelujah!
May sinners disappear from the earth, and the wicked vanish! Praise the Lord, O my soul! Praise the Lord!
Tyndale line
Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.
Let sinners be consumed out of the earth. And let the wicked be no more. Bless Jehovah, O my soul. Praise ye Jehovah.
Let sinners be consumed out of the earth, and let the wicked be no more. Bless the LORD, O my soul. Praise ye the LORD.
Let sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.
Let the sinners be consumed out of the earth, and the wicked till there be no more: O my soule, prayse thou the Lord. Prayse ye the Lord.
Strictly literal
Sinners shall be consumed out of the earth, and the wicked shall be no more. Bless Jehovah, O my soul. Hallelujah!
Consumed are sinners from the earth, And the wicked are no more. Bless, O my soul, Jehovah. Praise ye Jehovah!
Sinners are consumed from the earth, || And the wicked are no more. Bless, O my soul, YHWH. Praise YAH!
May the sinners cease from off the earth, and the wicked be no more. Bless, O my soul, the Lord. Hallelujah.
May sinners vanish from the earth, and let the wicked be no more. I give praise to Yahweh with all my life. Praise Yahweh.
From the Latin
And they devoured all the grass in their land, and consumed all the fruit of their ground.
Simplified
Let sinners be destroyed from the earth; let the wicked cease to exist. Let every part of me praise the Lord!
Let sinners be cut off from the earth, and let all evil-doers come to an end. Give praise to the Lord, O my soul. Give praise to the Lord.
Word by word, the decisions they made
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 (MT) reads: "May sinners vanish from the earth and the wicked be no more. Bless the LORD, O my soul. Hallelujah!" The Septuagint (LXX) does not provide a complete translation but matches 9 of the 13 words in a word-by-word correspondence, indicating some agreement with the MT but differing in word order and articles. The Dead Sea Scrolls (11Q5) also align closely with the MT, preserving 9 words with some restorations and supplied text, while another fragment (4Q86) contains 8 words, with several words restored or supplied by an editor. Overall, the MT is largely supported by the Dead Sea Scrolls, while the Septuagint presents a different structure.
יִתַּ֤מּוּ חַטָּאִ֨ים׀ מִן־ הָאָ֡רֶץ וּרְשָׁעִ֤ים׀ ע֤וֹד אֵינָ֗ם בָּרֲכִ֣י נַ֭פְשִׁי אֶת־ יְהוָ֗ה הַֽלְלוּ־ יָֽהּ׃
9 of the 13 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.
כאשר יתמו חוטאים מארץ [ורשעים] [עוד] [אינ׳ם] ברכי נפש׳י את יהוה הללו יה
9 words on the leather — 1 partly restored, 3 supplied entire by an editor.
כי יתמו חטאים מן הארץ ורשעים [עוד] [אינ׳ם]
8 words of the verse are on this fragment — 4 partly restored, 2 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 104:35
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.
תָּמַם (tamam) is a Hebrew verb meaning to be complete or finished. It encompasses a range of meanings, including to accomplish, cease, be consumed, or be sound and upright. The word can be used in various forms, such as Qal, Hiphil, and Hithpael, indicating different nuances of completion or integrity.
[תָּמַם], תַּם vb. be complete, finished
Qal
be finished, completed
be finished, come to an end, cease
be complete, of number
be consumed, exhausted, spent
be finished, consumed, destroyed
be complete, sound, unimpaired
twice, very strangely
Hiph.
finish, complete, perfect, a matter
finish, cease doing a thing
complete, sum up
destroy uncleanness
causative: make sound thy ways.
Hithp. deal in integrity with
base
H8552 [תָּמַם], תַּם be complete, finished
8552 tamam taw-mam'
a primitive root; to complete, in a good or a bad sense,
literal, or figurative, transitive or intransitive (as
follows):--accomplish, cease, be clean (pass-)ed, consume,
have done, (come to an, have an, make an) end, fail, come to
the full, be all gone, X be all here, be (make) perfect, be
spent, sum, be (shew self) upright, be wasted, whole.
תָּמַם (ta.mam) — to finish.
1) to be complete, be finished, be at an end
1a) (Qal)
1a1) to be finished, be completed
1a1a) completely, wholly, entirely (as auxiliary with verb)
1a2) to be finished, come to an end, cease
1a3) to be complete (of number)
1a4) to be consumed, be exhausted, be spent
1a5) to be finished, be consumed, be destroyed
1a6) to be complete, be sound, be unimpaired, be upright (ethically)
1a7) to complete, finish
1a8) to be completely crossed over
1b) (Niphal) to be consumed
1c) (Hiphil)
1c1) to finish, complete, perfect
1c2) to finish, cease doing, leave off doing
1c3) to complete, sum up, make whole
1c4) to destroy (uncleanness)
1c5) to make sound
1d) (Hithpael) to deal in integrity, act uprightly
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
חַטָּא (chatta') refers to someone who is sinful or a sinner, indicating a state of being guilty or condemned. It is derived from a root meaning to miss the mark or err. The entries consistently describe this term as relating to offenders and those exposed to condemnation.
[חַטָּא] adj. and n.m. 1. sinful. 2. sinners
base
H2400 חַטָּא 1. sinful. 2. sinners
2400 chatta' khat-taw'
intensively from 2398; a criminal, or one accounted
guilty:--offender, sinful, sinner.
see HEBREW for 02398
חַטָּא (chat.ta) — sinner.
1) sinners
adj
2) sinful
3) exposed to condemnation, reckoned as offenders
Adj — AdjHAampa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
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
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Conj | Adj — Conjunction · noun common masculine plural absoluteHC/Ncmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Impv-2fs — Verb · Piel · imperative second person feminine singularHVpv2fs
(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.
(1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.
Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh…
Bless
(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s blessing (Isa. 65:16), or rejoices in God’s goodness to him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen.…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
praz (tehillah, "psalm," "praise," todhah, "confession" "thanksgiving," shabhach, "to praise" "glorify," zamar, yadhah, "to stretch out the hand," "confess"; aineo, epaineo, (epainos):
1. Its Meaning:
The word comes from the Latin pretium, "price," or "value," and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Re 4:11; 5:12).
→ Song of Moses, after the passage through the Red Sea Ex 15:1-19
→ Of Miriam Ex 15:21
→ Of Deborah, after defeating the Canaanites Jud 5
→ Of Hannah 1Sa 2:1-10
→ Of David
Celebrating his deliverance from the hand of Saul 2Sa 22
On bringing the ark of the covenant to Zion 1Ch 16:8-36
At the close of his reign 1Ch 29:10-19
→ The chorus when Solomon brought the ark of the covenant into the temple 2Ch 5:13
→ Psalms of, for God' s goodness to Israel Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136
→ See the Scriptures below
יָהּ (Yahh) is a shortened form of יהוה (YHWH), meaning 'LORD.' It appears in early Hebrew poetry and is often found in names ending with '-iah' or '-jah.' The entries confirm its use as a sacred name, but do not provide specific verse references.
יָהּ 60 n.pr.dei contr. fr. יהוה, first appears in early poems
base
H3050 יָהּ n. pr. dei contr. fr. יהוה, first appears in early poems
3050 Yahh yaw
contraction for 3068, and meaning the same; Jah, the sacred
name:--Jah, the Lord, most vehement. Compare names in "-iah,"
"- jah."
see HEBREW for 03068
יָהּ (yah) — LORD.
A shortened form of the name ye.ho.vah (יהוה "LORD" H3068)
used in many compounds as the letters 'Je' or 'jah'
HNpm — Noun proper masculineHNpm
