Psalms 141:10 — Word Study
WLCיִפְּל֣וּ בְמַכְמֹרָ֣יו רְשָׁעִ֑ים יַ֥חַד אָ֝נֹכִ֗י עַֽד־ אֶעֱבֽוֹר׃
BSALet the wickedrâshâʻ [morally wrong, sinful, those who are guilty of crime or sin] fallnâphal▸ [be defeated, come to ruin] into their own netsmakmâr [hunter's, traps, snares] whileʻad [till, until] Iʼânôkîy [the speaker, the psalmist] pass by in safetyʻâbar▸ [cross over, escape, with, having, unharmed, free from danger]
| Greek | English | Parsing |
|---|---|---|
| יִפְּל֣וּ | let them fall | Verb, Qal, imperfect third person masculine plural |
| בְמַכְמֹרָ֣יו | in own nets his | Preposition, noun common masculine plural construct, suffix |
| רְשָׁעִ֑ים | wicked [people] | Noun common, masculine plural absolute |
| יַ֥חַד | together | Noun common, masculine singular absolute |
| אָ֝נֹכִ֗י | I | Pronoun |
| עַֽד־ | until | Preposition |
| אֶעֱבֽוֹר׃ | I will pass by | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let the wicked fall into their own nets, while I pass by in safety. |
| KJV | Let the wicked fall into their own nets, whilst that I withal escape. |
| ASV | Let the wicked fall into their own nets, Whilst that I withal escape. |
| YLT | The wicked fall in their nets together, till I pass over! |
| WEB | Let the wicked fall together into their own nets while I pass by. |
| BBE | Let the sinners be taken in the nets which they themselves have put down, while I go free. |
The translations agree on the rendering of the wicked and their fate, with no significant differences noted.
The sentence contains a main clause and a subordinate clause, clearly contrasting the fate of the wicked with the psalmist's safety.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָשָׁע
verbנָפַל
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 141:10
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 Cry for Deliverancegenerated
Psalms 141:10 expresses the psalmist's desire for justice against the wicked who set traps for others. He contrasts their fate with his own plea for safety, reflecting a deep reliance on God for protection. This verse is part of a larger context where the psalmist seeks refuge from the snares of evildoers, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:15–16 | He has dug a hole and hollowed it out; he has fallen into a pit of his own making. |
| 2 | Psalm 35:8 | May ruin befall them by surprise; may the net they hid ensnare them; may they fall into the hazard they created. |
| 3 | Psalm 37:14–15 | The wicked have drawn the sword and bent the bow to bring down the poor and needy, to slay those whose ways are upright. |
| 4 | Psalm 64:7–8 | But God will shoot them with arrows; suddenly they will be wounded. |
| 5 | Psalm 140:9 | May the heads of those who surround me be covered in the trouble their lips have caused. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — רְשָׁעִ֑ים, re.sha.'Imgenerated
The term רָשָׁע (rasha`) refers to individuals who are morally wrong or sinful, often depicted as those guilty of wrongdoing against God or others. It encompasses a range of meanings from guilty to ungodly, indicating hostility towards divine law.
In this verse, it highlights the psalmist's view of the wicked as deserving of their fate, emphasizing a moral order where justice prevails over wrongdoing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses wicked for רְשָׁעִ֑ים, consistent with the KJV and ASV.
Sentence Structuregenerated
The finite verb יִפְּל֣וּ, let them fall, governs the entire verse, with two main clauses: one calling for the wicked's downfall and the other expressing the psalmist's intent to pass safely. The structure emphasizes the contrast between the fate of the wicked and the psalmist's plea for safety.
The word order places the subject רְשָׁעִ֑ים before the verb, highlighting the wicked as the focus of the psalmist's call for justice.
Septuagint Backgroundgenerated
The Septuagint translates יִפְּל֣וּ as πεσοῦνται (pesountai), which conveys the sense of falling or being cast down, aligning with the Hebrew meaning of downfall or ruin.
This choice reflects a direct correspondence to the Hebrew's call for the wicked to meet their end, maintaining the theme of divine justice.
In plain words — the whole versegenerated
Psalms 141:10 shows the psalmist asking for the wicked to fall into their own traps while he safely passes by. This reflects his desire for justice and protection from those who do wrong.
Frequently Asked Questionsgenerated
The term 'the wicked' refers to those who commit moral wrongs or sins, often acting against God's laws and causing harm to others.
This reflects a desire for justice, hoping that those who set traps for others will face the consequences of their actions.
It signifies the psalmist's hope for divine protection and deliverance from harm, contrasting his fate with that of the wicked.
It emphasizes the theme of seeking refuge in God while desiring justice against evildoers, showcasing the psalmist's reliance on divine intervention.
Reflection Questionsgenerated
- In what ways do I see justice served in my own life, similar to the psalmist's plea?
- How can I seek God's protection when facing challenges from those who do wrong?
- What does it mean for me to trust in God's deliverance while observing the actions of the wicked?
- How can I support others who are struggling against injustice in their lives?
The early church on this verse — how the Fathers read it
Early interpretations of this verse show how it has been understood in the context of divine justice and human vulnerability.
"Sinners shall fall into his nets" [Psalms 141:10]. Not all sinners, certain sinners, who are so great sinners,Early Church Fathers on Psalms 141 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 141:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet the wicked fall into their own nets,.... Which they have laid for others, as they very often do; see Psalms 7:15; or "into his net" (k), either Saul into his own net, and others with him, so
Read John Gill on Psalms 141 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the wicked fall into their own nets, whilst that I withal escape.
Read Robert Jamieson on Psalms 141 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleInto their own nets, Heb. into his nets; either into God’ s nets, the relative being put without the antecedent, as is usual in such cases, where it is easily understood; or, each into his own nets, to wit, the mischiefs which he designs against me. Withal, or, together, to wit, with my followers; or, in like manner, as I have done formerly. But this word may seem to be more fitly joined to the foregoing clause, to which it is next placed in the Hebrew, and the verse may be and is by divers, both ancient and later translators, thus rendered, Let the wicked fall (or, the wicked shall fall) into their own nets together, (altogether, or alike, one as well as another, Saul himself not excepted…
Read Matthew Poole on Psalms 141 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 141:10 Let the wicked fall into their own nets, whilst that I withal escape.Ver. 10. Let the wicked fall] Metaphora a piscibus, saith Tremellius, as fishes in casting nets, Isaiah 19:8. Whilst that I withal escape] The righteous is delivered out of trouble, and the wicked cometh in his stead, Proverbs 9:8. It appeareth at length that simple honesty is the best policy, and wicked policy the greatest simplicity, and most self-destructive.
Read John Trapp on Psalms 141 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Comp. Psalms 7:15. Withal.—Probably, altogether (“whilst I altogether escape”), which some join with the previous clause, “Let the wicked fall into their own nets together, whilst I escape.”
Read Charles John Ellicott on Psalms 141 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Let the wicked fall into their own nets] This is generally the case; those who lay snares for others fall into them themselves. Harm watch, harm catch, says the old adage. How many cases have occurred where the spring guns that have been set for thieves have shot some of the family! I have known some dismal cases of this kind, where some of the most amiable lives have been sacrificed to this accursed machine. Whilst - I withal escape.] They alone are guilty; they alone spread the nets and gins; I am innocent, and God will cause me to escape. ANALYSIS OF THE HUNDRED AND FORTY-FIRST PSALM The contents and sum of the Psalm are the following: - I. His prayer, Psalms 141:1-2. II. That…
Read AdamClarke on Psalms 141 →CambridgeThe Cambridge Bible for Schools and Colleges10. into their own nets] Heb. into his own nets, i.e. each into his own net. “The enginer” is “hoist with his own petar.” For the thought that the plots of the wicked recoil upon themselves cp. Psalms 140:11; Psalms 7:15-16; Psalms 9:16. withal escape] Lit. pass on unharmed, at the same time as they are caught in their own snare. Additional Note The P.B.V. of Psalms 141:5-7 gives a striking example of the use which Coverdale made of S. Mόnster’s version in revising his translation of 1535 for the ‘Great Bible’ of 1539 (see Introd. p. lxxiii), and also of the variations between the editions of the Great Bible. Coverdale’s version of 1535 is: “Let the rightuous (rather) smite me frendly, and…
Read Cambridge on Psalms 141 →Albert Barnes1798–1870Barnes' Notes on the BibleLet the wicked fall into their own nets - See the notes at Psalms 35:8. Compare Psalms 7:15-16.
Read Albert Barnes on Psalms 141 →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
Let the wicked fall into their own nets, while I pass by in safety.
Let the wicked fall together into their own nets while I pass by.
Let the wicked fall into their own nets, while I pass by in safety.
Let the wicked fall into their own nets, while I escape.
Tyndale line
Let the wicked fall into their own nets, whilst that I withal escape.
Let the wicked fall into their own nets, Whilst that I withal escape.
Let the wicked fall into their own nets, whilst that I withal escape.
Let the wicked fall into their own nets, whilst I escape.
Let the wicked fall into his nettes together, whiles I escape.
Strictly literal
Let the wicked fall into their own nets, whilst that I withal pass over.
The wicked fall in their nets together, till I pass over!
The wicked fall in their dragnets together, until I pass over!
Let the wicked fall into their own nets, altogether—while I pass safely by.
Let the wicked fall into their own nets while I escape.
Simplified
Let them fall into their own traps while I pass by unharmed.
Let the sinners be taken in the nets which they themselves have put down, while I go free.
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 is supported by the Septuagint and Dead Sea Scrolls, which largely agree with its wording. The scrolls provide partial matches, confirming the core elements of the verse while highlighting the psalmist's plea for safety amid the wicked's traps.
יִפְּל֣וּ בְמַכְמֹרָ֣יו רְשָׁעִ֑ים יַ֥חַד אָ֝נֹכִ֗י עַֽד־ אֶעֱבֽוֹר׃
6 of the 7 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.
יפולו במכמרי׳ו רשעים יחד אנוכי עד אעבור
7 words on the leather.
[רשעים] [יחד] [אנוכי] [עד] אעבור
5 words of the verse are on this fragment — 4 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 141:10
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.
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
מִכְמָר (makmar) and מַכְמֹר (makmor) both refer to a net or snare used to trap animals. The word is derived from a root meaning related to blackening by heat, possibly indicating concealment. It appears in contexts such as Isaiah 51:20.
מִכְמָר n.[m.] net, snare, bringing an animal to its fall, Is 51:20
ref
[מַכְמֹר] n.[m.] net, snare
base
H4364a מִכְמָר net, snare, bringing an animal to its fall H4364b מַכְמֹר net, snare
4364 makmar mak-mawr'
or mikmor {mik-more'}; from 3648 in the sense of blackening
by heat; a (hunter's) net (as dark from concealment):--net.
see HEBREW for 03648
מִכְמָר (makh.mar) — net.
net, snare
Also means: mak.mor (מַכְמֹר "net" H4364B)
מַכְמֹר (mak.mor) — net.
net, snare
Another spelling of makh.mar (מִכְמָר "net" H4364A)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”