Psalms 106:23 — Word Study
WLCוַיֹּ֗אמֶר לְֽהַשְׁמִ֫ידָ֥ם לוּלֵ֡י מֹ֘שֶׁ֤ה בְחִיר֗וֹ עָמַ֣ד בַּפֶּ֣רֶץ לְפָנָ֑יו לְהָשִׁ֥יב חֲ֝מָת֗וֹ מֵֽהַשְׁחִֽית׃
BSASo He saidʼâmar▸ He would destroy themshâmad [completely annihilate, bring to an end] had notlûwlêʼ MosesMôsheh [His chosen servant, the leader of Israel] His chosen onebâchîyr stoodʻâmad■ [taken a strong stance, interceded] before Himpânîym in the breachperets [a gap, a break in the relationship] to divertshûwb [turn away, avert] His wrathchêmâh [intense anger, rage] from destroying themshâchath [ruining, causing to perish]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֗אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לְֽהַשְׁמִ֫ידָ֥ם | to destroy them | Preposition, verb hiphil infinitive construct common, suffix |
| לוּלֵ֡י | if not | Particle |
| מֹ֘שֶׁ֤ה | Moses | Noun proper masculine |
| בְחִיר֗וֹ | chosen one his | Suffix |
| עָמַ֣ד | he had stood | Verb, Qal, perfect third person masculine singular |
| בַּפֶּ֣רֶץ | in the breach | Preposition, noun common masculine singular absolute |
| לְפָנָ֑יו | before him | Preposition, noun common masculine plural construct, suffix |
| לְהָשִׁ֥יב | to turn back | Preposition, verb hiphil infinitive construct common |
| חֲ֝מָת֗וֹ | anger his | Noun common feminine singular construct, suffix |
| מֵֽהַשְׁחִֽית׃ | from destroying | Preposition, verb hiphil infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So He said He would destroy them— had not Moses His chosen one stood before Him in the breach to divert His wrath from destroying them. |
| KJV | Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them. |
| ASV | Therefore he said that he would destroy them, Had not Moses his chosen stood before him in the breach, To turn away his wrath, lest he should destroy them. |
| YLT | And He saith to destroy them, Unless Moses, His chosen one, Had stood in the breach before Him, To turn back His wrath from destroying. |
| WEB | Therefore he said that he would destroy them, had Moses, his chosen, not stood before him in the breach, to turn away his wrath, so that he wouldn’t destroy them. |
| BBE | And he was purposing to put an end to them if Moses, his special servant, had not gone up before him, between him and his people, turning back his wrath, to keep them from destruction. |
All translations agree on the meaning of הַשְׁמִ֫ידָ֥ם as 'to destroy.'
The main clause presents God's intention, while the subordinate clauses provide the condition and the action taken by Moses.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 106:23
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 Recounting of Israel's Historygenerated
Psalms 106:23 reflects on a pivotal moment when God considered destroying the Israelites due to their rebellion. However, Moses, as their chosen leader, stood in the gap, pleading for mercy and averting divine wrath. This historical account emphasizes the importance of intercession and God's mercy in the face of human failure, similar to themes found in Exodus 32:10–11 and Deuteronomy 9:13–14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 32:10–11 | Now leave Me alone, so that My anger may burn against them and consume them. Then I will make you into a great nation.” |
| 2 | Deuteronomy 9:13–14 | The LORD also said to me, “I have seen this people, and they are indeed a stiff-necked people. |
| 3 | Deuteronomy 10:10 | I stayed on the mountain forty days and forty nights, like the first time, and that time the LORD again listened to me and agreed not to destroy you. |
| 4 | Ezekiel 20:13–14 | Yet the house of Israel rebelled against Me in the wilderness. They did not follow My statutes and they rejected My ordinances—though the man who does these things will live by them—and they utterly profaned My Sabbaths. Then I resolved to pour out My wrath upon them and put an end to them in the wilderness. |
| 5 | Psalm 105:6–26 | O offspring of His servant Abraham, O sons of Jacob, His chosen ones. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — הַשְׁמִ֫ידָ֥ם, le.hash.Mi.Damgenerated
The Hebrew word שָׁמַד (shamad) means to destroy or exterminate. It conveys a sense of complete annihilation and is often used in contexts of devastation, such as the destruction of cities or nations.
In this verse, it indicates God's intention to completely destroy the people. The use of the hiphil form emphasizes the active role of God in the act of destruction, highlighting the severity of the situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of הַשְׁמִ֫ידָ֥ם as 'to destroy.'
The BSB, KJV, ASV, YLT, WEB, and BBE consistently render this concept without variation, underscoring the seriousness of God's intent.
Sentence Structuregenerated
The finite verb יֹּ֗אמֶר, He said, governs the entire verse, with several phrases providing context: a prepositional phrase explaining the action of destruction, a conditional clause introducing Moses, and participial phrases describing Moses' actions.
The structure emphasizes the contrast between God's wrath and Moses' intercession, with the main action of speaking setting the stage for the subsequent clauses.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֗אמֶר as εἶπεν, which means 'He said.' This choice retains the directness of God's declaration.
The Greek word ἀποστρέψαι for לְהָשִׁ֥יב indicates a turning away, reinforcing the act of averting destruction through Moses' intervention.
In plain words — the whole versegenerated
Psalms 106:23 tells us that God intended to destroy the Israelites because of their rebellion. However, Moses, their chosen leader, stood before God and pleaded for mercy, preventing their destruction. This shows the power of intercession and God's willingness to relent from judgment.
Frequently Asked Questionsgenerated
Moses interceded for the people, acting as a mediator between them and God to prevent their destruction.
The Israelites had rebelled against God, forgetting His wonders and turning to idolatry, which provoked His wrath.
Moses' role teaches us about the importance of standing in prayer for others and seeking God's mercy on their behalf.
This verse highlights God's justice in response to sin, but also His mercy when intercession is made.
Reflection Questionsgenerated
- In what areas of my life do I need to intercede for others like Moses did?
- How can I better understand God's mercy in my own life?
- What are some ways I can remind myself of God's past actions and faithfulness?
- How do I respond when I see others in rebellion against God?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, highlighting God's mercy in response to Moses' intercession.
"So He said, He would have destroyed them" [Psalms 106:23]. Since they forgot Him who saved them, the Worker of wondrous works, and made and worshipped a graven image,Early Church Fathers on Psalms 106 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 106:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore he said that he would destroy them,.... He said in his word, the Targum adds; he thought within himself he would; he seemed determined in his own mind to destroy them, being provoked at
Read John Gill on Psalms 106 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them.
Read Robert Jamieson on Psalms 106 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe said; he declared his intention in express words, as , and elsewhere. In the breach: God had made a hedge or wall about them; but they had made a gap or breach in it by their sins, at which the Lord, who was now justly become their enemy, might enter to destroy them; which he had certainly done, if Moses by his prevailing intercession had not hindered him. See 10:10. It is a metaphor from a besieged city, where the enemy endeavours to make a breach in the walls, and thereby to enter into the city; which he will do, unless some valiant champion stand in the gap to oppose him.
Read Matthew Poole on Psalms 106 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:23 Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy [them].Ver. 23. Therefore he said that he would destroy them] Idolatry is a people desolating sin. God was once in a mind to have destroyed this people utterly, and to have left none but Moses, Exodus 32:10; Exodus 32:31, &c., promising him a great fortune if he would have suffered it; but he, tendering God’ s glory more than his own greatness, refused it: choice and excellent spirits use to do so. Had not Moses his chosen] "Chosen" to represent Christ in his mediatorship. Stood up in the breach] A metaphor from military matters.…
Read John Trapp on Psalms 106 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Stood before him in the breach . . .—This is generally explained after Ezekiel 22:30, where undoubtedly it is an image taken from the defence of a besieged town. (Comp. Ezekiel 13:5.) But it is possible that we should render, “Had not Moses stood before him (i.e., submissively; see Genesis 41:46; Deuteronomy 1:38) in the breaking forth (of his anger),” since the verb from which the substantive here used comes is the one employed (Exodus 19:22), “lest the Lord break forth upon them.” So the LXX. seem to have understood the passage, since they render here by the same word, which in Psalms 106:30 does duty for “plague.” (Comp. Vulg., refractio.)
Read Charles John Ellicott on Psalms 106 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Moses his chosen] Or elect; (Vulgate, electus ejus; Septuagint, ὁεκλεκτοςαυτου;) the person that he had appointed for this work. It would be very difficult to show that this word in any part of the Old Testament refers to the eternal state of any man, much less to the doctrine of unconditional election and reprobation.
Read AdamClarke on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges23. Cp. Exodus 32:10 ff.; Numbers 14:11 ff. But the language is taken from Deuteronomy 9:25-26, where the same two words for ‘destroy’ are used as here. stood before him in the breach] A military metaphor. Moses confronted God with intercession like the warrior who stands in the breach of the city wall to repel the enemy at the risk of his life. Cp. Ezekiel 22:30; Jeremiah 18:20.
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore he said that he would destroy them - See Exodus 32:10-14. He threatened to destroy them, and he would have done it, if Moses had not interposed and pleaded for them. There was nothing strange or very unusual in this.
Read Albert Barnes on Psalms 106 →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
So He said He would destroy them— had not Moses His chosen one stood before Him in the breach to divert His wrath from destroying them.
Therefore he said that he would destroy them, had Moses, his chosen, not stood before him in the breach, to turn away his wrath, so that he wouldn’t destroy them.
So He said He would destroy them—had not Moses His chosen one stood before Him in the breach to divert His wrath from destroying them.
He threatened to destroy them, but Moses, his chosen one, interceded with him and turned back his destructive anger.
Tyndale line
Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them.
Therefore he said that he would destroy them, Had not Moses his chosen stood before him in the breach, To turn away his wrath, lest he should destroy them.
Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them.
Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them .
Therefore he minded to destroy them, had not Moses his chosen stand in the breach before him to turne away his wrath, least he shoulde destroy them.
Strictly literal
And he said that he would destroy them, had not Moses, his chosen, stood before him in the breach, to turn away his fury, lest he should destroy [them].
And He saith to destroy them, Unless Moses, His chosen one, Had stood in the breach before Him, To turn back His wrath from destroying.
And He commands to destroy them, || Unless Moses, His chosen one, || Had stood in the breach before Him, || To turn back His wrath from destroying.
He therefore spoke of destroying them: had not Moses his elect stood in the breach before him, to turn away his fury, that he might not destroy.
So he said he would destroy them— had not Moses, his chosen one, stood in the breach before him, to turn away his anger from destroying them.
From the Latin
They that go down to the sea in ships, doing business in the great waters:
Simplified
So he said he was going to destroy them. But Moses, his chosen leader, placed himself between the Lord and the people to persuade the Lord not to destroy them in his anger.
And he was purposing to put an end to them if Moses, his special servant, had not gone up before him, between him and his people, turning back his wrath, to keep them from destruction.
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 in this verse, with a close word-by-word correspondence, indicating consistency in the core message of God's intent and Moses' intercession.
וַיֹּ֗אמֶר לְֽהַשְׁמִ֫ידָ֥ם לוּלֵ֡י מֹ֘שֶׁ֤ה בְחִיר֗וֹ עָמַ֣ד בַּפֶּ֣רֶץ לְפָנָ֑יו לְהָשִׁ֥יב חֲ֝מָת֗וֹ מֵֽהַשְׁחִֽית׃
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.
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 106:23
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שָׁמַד (shamad) is a Hebrew verb meaning to destroy or exterminate. It has forms in both the Niph'al, indicating being destroyed, and the Hiph'il, indicating the act of destroying. The entries emphasize its use in contexts of annihilation and devastation, with a focus on complete destruction.
[שָׁמַד] 90 vb. Niph. be exterminated, destroyed
Hiph. 69
annihilate, exterminate
destroy
base
H8045 [שָׁמַד] Niph. be exterminated, destroyed
8045 shamad shaw-mad'
a primitive root; to desolate:--destory(- uction), bring to
nought, overthrow, perish, pluck down, X utterly.
שָׁמַד (sha.mad) — to destroy.
1) to destroy, exterminate, be destroyed, be exterminated
1a) (Niphal)
1a1) to be annihilated, be exterminated
1a2) to be destroyed, be devastated
1b) (Hiphil)
1b1) to annihilate, exterminate
1b2) to destroy
Aramaic equivalent: she.mad (שְׁמַד "to destroy" H8046)
Prep | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixHR/Vhcc/Sp3mp
לוּלֵא (luwle') means 'if not' or 'unless.' It is derived from two other Hebrew words, indicating conditions or exceptions. The term appears in various contexts, emphasizing situations that depend on a negative condition.
לוּלֵא, elsewhere לוּלֵי 10 if not, unless
base
H3884 לוּלֵא if not, unless
3884 luwle' loo-lay'
or luwley {loo lay'}; from 3863 and 3808; if not:--except,
had not, if (...not), unless, were it not that.
see HEBREW for 03863
see HEBREW for 03808
לוּלֵא (lu.le) — unless.
unless, if not, except
Conj — ParticleHTc
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
בָּחִיר (bachiyr) means 'chosen' or 'elect.' It is derived from the root word meaning 'to select.' The entries consistently describe it as referring to a chosen one or choice individual, particularly in a religious context.
[בָּחִיר] n.m. chosen
base
H972 [בָּחִיר] chosen
972 bachiyr baw-kheer'
from 977; select:--choose, chosen one, elect.
see HEBREW for 0977
בָּחִיר (ba.chir) — chosen.
chosen, choice one, chosen one, elect (of God)
Adj | Suff — SuffixHAamsc/Sp3ms
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
פֶּ֫רֶץ (perets) refers to a breach or bursting forth, encompassing both literal and figurative meanings. It can denote a gap, an outburst, or even a broken wall, and is associated with concepts like God's wrath. The word is built from the root of H6555, which also relates to breaking.
פֶּ֫רֶץ n.m. bursting forth, breach
base
H6556 פֶּ֫רֶץ bursting forth, breach
6556 perets peh'-rets
from 6555; a break (literally or figuratively):--breach,
breaking forth (in), X forth, gap.
see HEBREW for 06555
פֶּ֫רֶץ (pe.rets) — breach.
1) breach, gap, bursting forth
1a) bursting forth, outburst
1b) breach
1c) broken wall
1d) outburst (fig. of God's wrath)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
brech: Represented by
(1) perets = "a tear," "a rending asunder," "a break," hence, figuratively "enmity," "disruption," "strife" (Ge 38:29; Jud 21:15; 2Sa 5:20; 1Ch 15:13; Ne 6:1; Job 16:14; Ps 106:23; Isa 30:13; 58:12);
(2) shebher = "fracture," "affliction," "bruise," "destruction" (Le 24:20; Jer 14:17;
Breach
An opening in a wall (1 Kings 11:27; 2 Kings 12:5); the fracture of a limb (Lev. 24:20), and hence the expression, “Heal, etc.” (Ps. 60:2). Judg. 5:17, a bay or harbour; R.V., “by his creeks.”
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc