Psalms 139:20 — Word Study
WLCאֲשֶׁ֣ר יֹ֭אמְרֻךָ לִמְזִמָּ֑ה נָשֻׂ֖א לַשָּׁ֣וְא עָרֶֽיךָ׃
BSAwhoʼăsher speak of Youʼâmar▸ [say, utter, declare] deceitfullymᵉzimmâh [with evil designs, wickedly] Your enemiesʻâr [foes, adversaries] takenâsâʼ■ [lift, misuse] [Your name] in vainshâvᵉʼ [reputation, character, to no purpose, with vanity, emptily]
| Greek | English | Parsing |
|---|---|---|
| אֲשֶׁ֣ר | [those] who | Particle |
| יֹ֭אמְרֻךָ | they speak of you | Verb qal imperfect third person masculine plural, suffix |
| לִמְזִמָּ֑ה | to wickedness | Preposition, noun common feminine singular absolute |
| נָשֻׂ֖א | they lift up | Verb, Qal, participle (passive) masculine singular |
| לַשָּׁ֣וְא | to falsehood | Preposition, noun common masculine singular absolute |
| עָרֶֽיךָ׃ | enemies your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | who speak of You deceitfully; Your enemies take Your name in vain. |
| KJV | For they speak against thee wickedly, and thine enemies take thy name in vain. |
| ASV | For they speak against thee wickedly, And thine enemies take thy name in vain. |
| YLT | Who exchange Thee for wickedness, Lifted up to vanity [are] Thine enemies. |
| WEB | For they speak against you wickedly. Your enemies take your name in vain. |
| BBE | For they go against you with evil designs, and your haters make sport of your name. |
Where they part company is לַשָּׁ֣וְא — see How Translations Differ.
The main clause introduces the subject and action, with additional phrases providing context about the nature of the speech and the subject of misuse.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 139:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prayer for Deliverancegenerated
Psalm 139:20 expresses the psalmist's anguish over those who speak deceitfully about God. The psalmist contrasts the wickedness of these enemies with the holiness of God's name, emphasizing the seriousness of misusing it. The surrounding verses highlight a deep desire for justice against those who oppose God, reflecting a common theme in the psalms of seeking divine intervention against adversaries.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 73:8–9 | They mock and speak with malice; with arrogance they threaten oppression. |
| 2 | Psalm 74:18–22 | Remember how the enemy has mocked You, O LORD, how a foolish people has spurned Your name. |
| 3 | Job 21:14–15 | Yet they say to God: ‘Leave us alone! For we have no desire to know Your ways. |
| 4 | Isaiah 37:23–28 | Whom have you taunted and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel! |
| 5 | Jude 1:15 | to execute judgment on everyone, and to convict all the ungodly of every ungodly act of wickedness and every harsh word spoken against Him by ungodly sinners.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מְזִמָּה, lim.zi.Mahgenerated
The noun מְזִמָּה (*mizimmah*) refers to a plot or scheme, often with a negative connotation. It is derived from a root meaning to plan, indicating intent or design. In this verse, it describes the wicked plans of those who speak deceitfully, suggesting a calculated malice against God.
This word captures the essence of treachery, as it implies not just any plan but one that is inherently evil. The psalmist's use of this term underscores the seriousness of the enemies' actions, framing their speech as part of a larger, malicious intent.
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 main verb יֹאמְרֻךָ (*yo.merukhah*) governs the clause, indicating what the enemies do. The structure includes a prepositional phrase that specifies the nature of their speech and another prepositional phrase that describes how they misuse God's name.
The Hebrew word order places emphasis on the actions of the enemies, highlighting their deceitful speech as a direct affront to God's character.
Septuagint Backgroundgenerated
The Septuagint translates יֹאמְרֻךָ as ἐρεῖς (*ereis*), which means 'you will say.' This choice reflects a more future-oriented perspective on the enemies' actions, suggesting an ongoing pattern of deceit rather than a one-time event.
For לַשָּׁ֣וְא, the LXX uses ματαιότητα (*mataioteta*), which emphasizes emptiness and vanity, aligning closely with the Hebrew meaning but broadening the implication of worthlessness in their speech.
In plain words — the whole versegenerated
Psalm 139:20 describes how the enemies of God speak deceitfully and misuse His name. The psalmist expresses a desire for justice against these wicked individuals, emphasizing the seriousness of their actions.
Frequently Asked Questionsgenerated
To speak deceitfully of God means to misrepresent His character or intentions, often with malicious intent.
Misusing God's name is serious because it undermines His holiness and can lead others to misunderstand or disrespect Him.
The psalmist's plea teaches us the importance of seeking justice and being aware of the consequences of wickedness.
This verse ties into the broader themes of lament and the desire for divine justice against adversaries found throughout the Psalms.
Reflection Questionsgenerated
- How do I ensure that my speech about God reflects His true character?
- What are some ways I can stand against deceitful speech in my community?
- How can I seek justice in situations where I see wrongdoing?
- What does it mean for me to honor God's name in my daily life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 139:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor they speak against thee wickedly,.... Against his being, his perfections, his purposes, his providences, his doctrines, ordinances, ministers, and people; or "they speak of thee for wickedness"
Read John Gill on Psalms 139 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor they speak against thee wickedly, and thine enemies take thy name in vain. For they speak against thee wickedly - literally, 'for wickedness.' "They speak against thee." So the Syriac. Compare Psalms 10:4-7; Psalms 5:4-5.
Read Robert Jamieson on Psalms 139 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey speak against thee wickedly, by profane scoffs, and a professed denial or contempt of thine omniscience and providence. Or, they speak of thee in or unto wickedness; they make use of religion to cover or further their wicked designs. But our translation is more favoured by the context, which speaks of God’ s open and professed enemies. And thine enemies take thy name in vain; or, according to the order of the Hebrew words, and take thy name in vain, and are thine enemies, or haters of thee, as it follows . These words, thy name, are understood here, as also , out of , where they are expressed. They abuse thy blessed name with hellish oaths, and perjuries, and blasphemies.
Read Matthew Poole on Psalms 139 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 139:20 For they speak against thee wickedly, [and] thine enemies take [thy name] in vain.Ver. 20. For they speak against thee wickedly] Inasmuch as they speak against me; Tua causa erit inca causa, Your cause will be my cause, said Charles V, emperor, to Julius Pflugius, who complained he had been wronged by the Duke of Saxony; so saith God to every David. This Luther knew, and therefore wrote thus to Melancthon, Causa ut sit magna, magnus est actor, et auctor eius; neque enim nostra est. The cause is Christ’ s; and he will see to it and us. Moses told the people that their murmurings were not against him, but against the Lord, Exodus 16:8. As unskilful hunters, shooting at wild…
Read John Trapp on Psalms 139 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) For they speak.—Better, Who rebel against thee. This is actually the reading of the fifth of the Greek translations preserved by Origen, and entails only a change of the vowel pointing. And thine enemies.—The state of the text is unsatisfactory. The subject to the verb must be that of the last clause, and the rendering “enemies” of a word properly meaning cities is very doubtful, in spite of 1 Samuel 28:16 (but Aquila has “rivals,” and Symmachus” adversaries”), where there is also a textual correction required. Of the various proposed emendations, the simplest produces “And rise up against them in vain.”
Read Charles John Ellicott on Psalms 139 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Thine enemies take thy name in vain.] Bishop Horsley translates the whole verse thus: - "They have deserted me who are disobedient to thee; "They who are sworn to a rash purpose - thy refractory adversaries." The original is obscure: but I cannot see these things in it. Some translate the Hebrew thus: "Those who oppose thee iniquitously seize unjustly upon thy cities;" and so almost all the Versions. The words, thus translated, may apply to Sanballat, Tobiah, and the other enemies of the returned Jews, who endeavoured to drive them from the land, that they might possess the cities of Judea.
Read AdamClarke on Psalms 139 →CambridgeThe Cambridge Bible for Schools and Colleges20. For they speak against thee] This rendering involves a questionable construction. That of R.V. marg. utter thy name, lit. thee, i.e. swear falsely by thy name, suits the parallelism, but is also doubtful. Most probably the word should be read with different vowels, rebel against thee (ιַ ?ξְ ?ψεּ ?κָ for ιֹ ?ξְ ?ψεּ ?κָ); cp. Psalms 78:40. thine enemies take thy name in vain] The text is difficult and perhaps corrupt. The word rendered thine enemies has this meaning in Aramaic, but not in Hebrew: thy name is not expressed: the verb is spelt anomalously. But slight alterations of the text would give the sense, and take thy name in vain.
Read Cambridge on Psalms 139 →Albert Barnes1798–1870Barnes' Notes on the BibleFor they speak against thee wickedly - This is one form or manifestation of their character as wicked people, that they speak maliciously against God. The psalmist, therefore, desired to have nothing to do with them.
Read Albert Barnes on Psalms 139 →The verse in English, compared — 16 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
who speak of You deceitfully; Your enemies take Your name in vain.
For they speak against you wickedly. Your enemies take your name in vain.
who speak of You deceitfully; Your enemies take Your name in vain.
They rebel against you and act deceitfully; your enemies lie.
Tyndale line
For they speak against thee wickedly, and thine enemies take thy name in vain.
For they speak against thee wickedly, And thine enemies take thy name in vain.
For they speak against thee wickedly, and thine enemies take thy name in vain.
For they speak against thee wickedly, and thy enemies take thy name in vain.
Which speake wickedly of thee, and being thine enemies are lifted vp in vaine.
Strictly literal
For they speak of thee wickedly, they take [thy name] in vain, thine enemies.
Who exchange Thee for wickedness, Lifted up to vanity [are] Thine enemies.
Who exchange You for wickedness, || Your enemies [are] lifted up to vanity.
Who speak of thee for a wicked end, thy enemies, that bear [thy name] for a vain purpose.
They rebel against you and act deceitfully; your enemies tell lies.
Simplified
When they speak of you they're being deceptively evil. Since they are your enemies, they call on you in vain.
For they go against you with evil designs, and your haters make sport of your name.
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 reads: "אֲשֶׁ֣ר יֹ֭אמְרֻךָ לִמְזִמָּ֑ה נָשֻׂ֖א לַשָּׁ֣וְא עָרֶֽיךָ׃" The Septuagint agrees with the Masoretic Text, matching all six words, although its word order and articles differ from the Hebrew. The Dead Sea Scrolls (11Q5) also agree with the Masoretic Text, presenting a similar text: "אשר יאמרו׳ך למזמה נשאו לשוא ערי׳ך." This indicates a strong consistency among these ancient witnesses regarding this verse.
אֲשֶׁ֣ר יֹ֭אמְרֻךָ לִמְזִמָּ֑ה נָשֻׂ֖א לַשָּׁ֣וְא עָרֶֽיךָ׃
6 of the 6 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.
אשר יאמרו׳ך למזמה נשאו לשוא ערי׳ך
6 words on the leather.
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 139:20
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.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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)
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sp2ms
מְזִמָּה (mzimmah) refers to a plan or device, often with a connotation of evil intent. It can denote purpose, discretion, or plot, and may describe both wicked and wise schemes. The term is derived from a root meaning to plan and is used in contexts that highlight both malicious and clever intentions.
מְזִמָּה n.f. purpose, discretion, device
base
H4209 מְזִמָּה purpose, discretion, device
4209 mzimmah mez-im-maw'
from 2161; a plan, usually evil (machination), sometimes good
(sagacity):--(wicked) device, discretion, intent, witty
invention, lewdness, mischievous (device), thought, wickedly.
see HEBREW for 02161
מְזִמָּה (me.zim.mah) — plot.
1) purpose, discretion, device, plot
1a) purpose
1b) discretion
1c) devices (evil)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
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…
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Perf-3cp — Verb · Qal · participle (passive) masculine singularHVqsmsa
The Hebrew word שָׁוְא (*shav*) means emptiness or vanity. It conveys ideas of falsehood, worthlessness, and deception, both in a literal sense and in terms of moral or spiritual emptiness. The lexicons highlight its use in describing empty speech or conduct that is devoid of value.
שָׁוְא n.[m.] emptiness, vanity
base
H7723 שָׁוְא emptiness, vanity
7723 shav' shawv
or shav {shav}; from the same as 7722 in the sense of
desolating; evil (as destructive), literally (ruin) or morally
(especially guile); figuratively idolatry (as false,
subjective), uselessness (as deceptive, objective; also
adverbially, in vain):--false(-ly), lie, lying, vain, vanity.
see HEBREW for 07722
שָׁוְא (shav) — vanity: false.
: false
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Also means: shav (שָׁוְא ": vain" H7723H)
שָׁוְא (shav) — vanity: vain.
: vain/empty/worthless
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
fols'-hood.
See LYING.
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עָר (ar) means 'enemy' or 'foe' and is derived from a root that suggests watchfulness for mischief. It appears in only two instances in the Old Testament, where it denotes an adversary or opponent. The Aramaic equivalent is also noted as עָר (ar).
עָר n.m. only 2 t.; thine adversary
base
H6145 עָר
6145 `ar awr
from 5782; a foe (as watchful for mischief):--enemy.
see HEBREW for 05782
עָר (ar) — enemy.
enemy, adversary, foe
Aramaic equivalent: ar (עָר "foe" H6146)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms