Psalms 125:5 — Word Study
WLCוְהַמַּטִּ֤ים עַֽקַלְקַלּוֹתָ֗ם יוֹלִיכֵ֣ם יְ֭הוָה אֶת־ פֹּעֲלֵ֣י הָאָ֑וֶן שָׁ֝ל֗וֹם עַל־ יִשְׂרָאֵֽל׃
BSABut those who turnnâṭâh [to follow their own desires, astray] to crooked waysʻăqalqal [devious, twisted, paths, roads] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] with the evildoerspâʻal [together, in company, workers of iniquity, wicked ones] Peaceshâlôwm [shalom, completeness, wellness] be uponʻal [on, above] IsraelYisrâʼêl [the descendants of Jacob, God's chosen people]
| Greek | English | Parsing |
|---|---|---|
| וְהַמַּטִּ֤ים | and those [who] turn aside | Conjunction, particle, verb hiphil participle (active) masculine plural |
| עַֽקַלְקַלּוֹתָ֗ם | twisting [ways] their | Suffix |
| יוֹלִיכֵ֣ם | he will lead away them | Verb hiphil imperfect third person masculine singular, suffix |
| יְ֭הוָה | Yahweh | Noun proper |
| אֶת־ | with | Preposition |
| פֹּעֲלֵ֣י | [those who] do | Verb, Qal, participle (active) masculine plural common |
| הָאָ֑וֶן | wickedness | Particle, noun common masculine singular absolute |
| שָׁ֝ל֗וֹם | peace | Noun common, masculine singular absolute |
| עַל־ | [be] on | Preposition |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But those who turn to crooked ways the LORD will banish with the evildoers. Peace be upon Israel. |
| KJV | As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: but peace shall be upon Israel. |
| ASV | But as for such as turn aside unto their crooked ways, Jehovah will lead them forth with the workers of iniquity. Peace be upon Israel. |
| YLT | As to those turning [to] their crooked ways, Jehovah causeth them to go with workers of iniquity. Peace on Israel! |
| WEB | But as for those who turn away to their crooked ways, Yahweh will lead them away with the workers of iniquity. Peace be on Israel. |
| BBE | But as for such as are turned out of the straight way, the Lord will take them away with the workers of evil. Let peace be on Israel. |
Where they part company is עַֽקַלְקַלּוֹתָ֗ם — see How Translations Differ.
The main clause introduces the subjects and their fate, followed by the promise of peace for Israel.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbפָּעַל
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 125:5
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 Assurance of God's Protectiongenerated
Psalm 125:5 speaks about the fate of those who turn away from God to follow crooked paths. The psalmist emphasizes that while the Lord protects His people, those who engage in evil will be banished. This reflects a broader theme in the psalms of God's justice and care for the righteous, as seen in the surrounding verses that describe His protection like the mountains surrounding Jerusalem.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 40:4 | Blessed is the man who has made the LORD his trust, who has not turned to the proud, nor to those who lapse into falsehood. |
| 2 | Psalm 101:3 | I will set no worthless thing before my eyes. I hate the work of those who fall away; it shall not cling to me. |
| 3 | 1 Chronicles 10:13–14 | So Saul died for his unfaithfulness to the LORD, because he did not keep the word of the LORD and even consulted a medium for guidance, |
| 4 | Proverbs 14:14 | The backslider in heart receives the fill of his own ways, but a good man is rewarded for his ways. |
| 5 | Jeremiah 2:19 | Your own evil will discipline you; your own apostasies will reprimand you. Consider and realize how evil and bitter it is for you to forsake the LORD your God and to have no fear of Me,” declares the Lord GOD of Hosts. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — וְהַמַּטִּ֤ים, ve.ham.ma.Timgenerated
The word נָטָה (natah) is a hiphil participle meaning 'to turn aside' or 'to stretch out.' It conveys the idea of moral deflection, indicating a departure from the right path. This word is often used in contexts where individuals stray from God's ways, highlighting the seriousness of such actions.
The use of this term in Psalm 125:5 underscores the consequences of turning away from righteousness. The psalmist warns that those who choose crooked paths will face the Lord's judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains a main clause introduced by the finite verb יוֹלִיכֵ֣ם, he will lead away, with two phrases that elaborate on the subjects: one describing those who turn aside and the other specifying the evildoers. This structure highlights the contrast between the fate of the righteous and the wicked.
The word order places emphasis on the actions of the Lord in leading away those who turn to crooked ways, indicating a clear distinction between the paths chosen by individuals.
Septuagint Backgroundgenerated
The Septuagint translates וְהַמַּטִּ֤ים as ἐκκλίνοντας, which means 'turning aside.' This choice reflects a similar moral implication as the Hebrew, emphasizing the act of deviating from the right path.
The translation of יוֹלִיכֵ֣ם as ἀπάχει suggests a definitive leading away, reinforcing the idea that God actively removes the wicked from among His people.
In plain words — the whole versegenerated
Psalm 125:5 contrasts those who turn away from God with evildoers who will face judgment. The psalmist assures that while the Lord protects Israel, those who choose crooked paths will be banished. This emphasizes the importance of remaining faithful to God.
Frequently Asked Questionsgenerated
Turning to crooked ways refers to straying from God's commands and choosing paths that are morally wrong or deceptive.
The Lord's banishment of evildoers signifies His justice and the consequences of turning away from righteousness.
This verse highlights that while God protects His faithful ones, He also holds accountable those who engage in evil.
Peace upon Israel signifies God's blessing, completeness, and wellness for His chosen people.
Reflection Questionsgenerated
- In what ways might I be tempted to turn aside from God's path in my life?
- How can I seek to remain steadfast in my faith and avoid crooked ways?
- What does the promise of peace mean to me as part of God's people?
- How can I encourage others to stay on the right path and avoid moral deflection?
The early church on this verse — how the Fathers read it
Early commentators, including Augustine of Hippo, refer to this verse to discuss the fate of those who turn from righteousness and the Lord's judgment on evildoers.
Whence the Psalmist at once adds: "As for such as turn aside, the Lord shall lead them forth unto strangling with the workers of unrighteousness" [Psalms 125:5]: that is,Early Church Fathers on Psalms 125 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 125:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs for such as turn aside unto their crooked ways,.... The ways of sin, immorality, or error; which are crooked ways, not agreeing with the word of God, the rule of faith and practice.
Read John Gill on Psalms 125 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: but peace shall be upon Israel.
Read Robert Jamieson on Psalms 125 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut those hypocrites, who either through fear of the rod, mentioned , or for other considerations, shall turn aside from the ways of God, which for a time they professed and seemed to own, unto sinful courses, whom he opposeth to the upright, , the Lord shall lead them forth, to wit, unto punishment, as malefactors are commonly led to the place of execution. With the workers of iniquity; with the most obstinate and profligate sinners, of whose plagues they shall certainly partake, as they did of their sins. Upon Israel; upon the true Israel of God.
Read Matthew Poole on Psalms 125 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 125:5 As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: [but] peace [shall be] upon Israel.Ver. 5. As for such as turn aside unto their crooked ways] In lubricitates vel tortuositates, such as pretend piety to their worldly and wicked designs and dealings; dissemblers, warpers, versuti et vafri, who would defraud God of heaven if they could tell how. The Lord shall lead them forth] Quantumvis reluctantes, as cattle led to the slaughter; or malefactors to execution. Transfugas arboribus suspendunt, they hang up fugitives, saith Tacitus concerning the Germans; there is martial law for such, Hebrews 10:38-39, as there is for…
Read John Trapp on Psalms 125 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Turn aside unto their crooked ways.—Or, bend their crooked ways, i.e., pursue evil courses. But peace.—Better, as an innovation on the customary form, peace be in Israel. (See Note on Psalms 122:6, and comp. Psalms 128:6.)
Read Charles John Ellicott on Psalms 125 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. As for such as turn aside] Who are not faithful; who give way to sin; who backslide, and walk in a crooked way, widely different from the straight way of the upright, ישרים yesharim, the straight in heart; they shall be led forth to punishment with the common workers of iniquity. Thus thy Church will be purified, and thy peace rest upon thy true Israel. Let him that readeth understand. ANALYSIS OF THE HUNDRED AND TWENTY-FIFTH PSALM It is the purpose of the psalmist to comfort the people of God, - I. By an assurance of their perpetuity, both from God's presence and protection, Psalms 125:1-2. II. That though he may permit them to be harassed by the wicked, yet he will not leave them…
Read AdamClarke on Psalms 125 →CambridgeThe Cambridge Bible for Schools and Colleges5. But as for such as turn aside &c.] Renegades who forsake the straight course of duty to their God and country for tortuous courses of intrigue with enemies: the disloyal party in Jerusalem, some of whom, like Shemaiah, took bribes from Sanballat and Tobiah to entrap Nehemiah, while others kept up a treasonable correspondence with them. See Nehemiah 6:12-13; Nehemiah 6:17. shall lead them away] To share the judgement of those whose hostility to Israel they have chosen to abet. Cp. Matthew 25:41. but peace shall be upon Israel] Better as a separate sentence, a concluding prayer or benediction: Peace be upon Israel (R.V.). Cp. Psalms 122:6-8; Psalms 128:6; Numbers 6:26; and Galatians 6:16…
Read Cambridge on Psalms 125 →Albert Barnes1798–1870Barnes' Notes on the BibleAs for such as turn aside unto their crooked ways - The wicked. Those who leave the right or straight path, and wander in forbidden ways.
Read Albert Barnes on Psalms 125 →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
But those who turn to crooked ways the LORD will banish with the evildoers. Peace be upon Israel.
But as for those who turn away to their crooked ways, Yahweh will lead them away with the workers of iniquity. Peace be on Israel.
But those who turn to crooked ways the LORD will banish with the evildoers. Peace be upon Israel.
As for those who are bent on traveling a sinful path, may the Lord remove them, along with those who behave wickedly! May Israel experience peace!
Tyndale line
As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: but peace shall be upon Israel.
But as for such as turn aside unto their crooked ways, Jehovah will lead them forth with the workers of iniquity. Peace be upon Israel.
But as for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity. Peace be upon Israel.
As for such as turn aside to their crooked ways, the LORD shall lead them forth with the workers of iniquity: but peace shall be upon Israel.
But these that turne aside by their crooked wayes, them shall the Lord leade with the workers of iniquitie: but peace shalbe vpon Israel.
Strictly literal
But as for such as turn aside unto their crooked ways, Jehovah will lead them forth with the workers of iniquity. Peace be upon Israel!
As to those turning [to] their crooked ways, Jehovah causeth them to go with workers of iniquity. Peace on Israel!
As for those turning [to] their crooked ways, || YHWH causes them to go with workers of iniquity. Peace on Israel!
But as for those who turn aside unto their crooked ways, them will the Lord drive away with the workers of wickedness; but peace shall be upon Israel.
But as for those who turn aside to their crooked ways, Yahweh will lead them away with the evildoers. May peace be on Israel.
From the Latin
They that sow in tears shall reap in joy.
Simplified
But as for those who turn aside to follow their own crooked ways—the Lord will lead them away together with those who do evil. May Israel be at peace!
But as for such as are turned out of the straight way, the Lord will take them away with the workers of evil. Let peace be on Israel.
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, "וְהַמַּטִּ֤ים עַֽקַלְקַלּוֹתָ֗ם יוֹלִיכֵ֣ם יְ֭הוָה אֶת־ פֹּעֲלֵ֣י הָאָ֑וֶן שָׁ֝ל֗וֹם עַל־ יִשְׂרָאֵֽל׃" The Septuagint (LXX) has a similar structure, with 8 of the 10 words matched to the MT, but its word order and articles differ, indicating a translation rather than a direct copy. The Dead Sea Scrolls (4Q87 and 11Q5) also reflect the MT closely, with some variations; 4Q87 includes a partly restored word and a supplied word, while 11Q5 has a different word form but conveys a similar meaning. Overall, the MT is well-supported by these ancient witnesses, with minor differences in wording and structure but consistent themes throughout.
וְהַמַּטִּ֤ים עַֽקַלְקַלּוֹתָ֗ם יוֹלִיכֵ֣ם יְ֭הוָה אֶת־ פֹּעֲלֵ֣י הָאָ֑וֶן שָׁ֝ל֗וֹם עַל־ יִשְׂרָאֵֽל׃
8 of the 10 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.
והמטים עקלקולתי׳ם יוליכ׳ם יהוה את פועלי [האון] שלום על ישראל
8 words on the leather — 1 partly restored, 1 supplied entire by an editor.
עקלקולות [יוליכ׳ם] יהוה את כול פועלי און שלום על ישראל
8 words on the leather — 1 partly restored, 1 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 125:5
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.
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
Conj | Art | V-Hiphil — Conjunction · particle · verb hiphil participle (active) masculine pluralHC/Td/Vhrmpa
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
The Hebrew word עֲקַלְקָל (*aqalqal*) is derived from the root עָקַל (*'aqal*), meaning 'winding' or 'crooked.' It describes something that is devious or not straightforward. The entries consistently emphasize its connotation of crookedness or winding paths.
[עֲקַלְקָל] adj.intens. crooked
base
H6128 עֲקַלְקָל, עֲקַלְקַל
6128 `aqalqal ak-al-kal'
from 6127; winding:--by(-way), crooked way.
see HEBREW for 06127
עֲקַלְקַל (a.qal.qal) — crooked.
winding, devious, crooked
Adj | Suff — SuffixHAafpc/Sp3mp
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVhi3ms/Sp3mp — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3mp
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 אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR — PrepositionHR
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
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.