Psalms 21:11 — Word Study
WLCכִּי־ נָט֣וּ עָלֶ֣יךָ רָעָ֑ה חָֽשְׁב֥וּ מְ֝זִמָּ֗ה בַּל־ יוּכָֽלוּ׃
BSAfruitpᵉrîy landʼerets to perishʼâbad seedzeraʻ sonbên the man (Adam)ʼâdâm
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| נָט֣וּ | they have extended | Verb, Qal, perfect third person common plural |
| עָלֶ֣יךָ | on you | Preposition, suffix |
| רָעָ֑ה | harm | Noun common, feminine singular absolute |
| חָֽשְׁב֥וּ | they have planned | Verb, Qal, perfect third person common plural |
| מְ֝זִמָּ֗ה | a scheme | Noun common, feminine singular absolute |
| בַּל־ | not | Particle |
| יוּכָֽלוּ׃ | they will succeed | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though they intend You harm, the schemes they devise will not prevail. |
| KJV | For they intended evil against thee: they imagined a mischievous device, which they are not able to perform. |
| ASV | For they intended evil against thee; They conceived a device which they are not able to perform. |
| YLT | For they stretched out against Thee evil, They devised a wicked device, they prevail not, |
| WEB | For they intended evil against you. They plotted evil against you which cannot succeed. |
| BBE | For their thoughts were bitter against you: they had an evil design in their minds, which they were not able to put into effect. |
The translations agree on the meaning of מְזִמָּ֗ה — see How Translations Differ.
The main clause presents the enemies' intentions, while the subordinate clauses elaborate on their schemes and the certainty of their failure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
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 21:11
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 Lord's Protection Against Evil Plansgenerated
Psalm 21:11 reflects the psalmist's confidence in God's sovereignty over the malicious intentions of adversaries. The surrounding verses elaborate on God's power to thwart evil and protect His people, emphasizing that despite the plans of the wicked, they will not prevail. This theme resonates throughout the psalms, where trust in God's deliverance is a recurring motif.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:1 | Why do the nations rage and the peoples plot in vain? |
| 2 | Psalm 10:2 | In pride the wicked pursue the needy; let them be caught in the schemes they devise. |
| 3 | Psalm 31:13 | For I hear the slander of many; there is terror on every side. They conspire against me and plot to take my life. |
| 4 | Psalm 35:20 | For they do not speak peace, but they devise deceitful schemes against those who live quietly in the land. |
| 5 | Jeremiah 11:18–19 | And the LORD informed me, so I knew. Then You showed me their deeds. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — מְ֝זִמָּ֗ה, me.zi.Mahgenerated
The word מְזִמָּ֗ה (mezi.māh) is a feminine noun meaning a scheme or plot. It conveys the idea of a devised plan, often with negative connotations, suggesting malicious intent. The parsing indicates it is in the singular form, emphasizing a specific scheme or plot against God or His people.
This term appears in contexts where individuals or groups plot against others, reflecting a broader biblical theme of opposition to God's will. The psalmist asserts that such schemes, despite their cleverness, will ultimately fail in the face of divine authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of מְזִמָּ֗ה, rendering it as 'schemes' or 'plots.' The BSB, KJV, ASV, YLT, WEB, and BBE all maintain this interpretation.
Sentence Structuregenerated
The verse consists of a main clause with two subordinate clauses. The finite verb נָט֣וּ (they have extended) governs the structure, indicating the actions of the enemies. The first subordinate clause describes the nature of their intentions, while the second clause asserts the futility of their schemes.
The syntax emphasizes the contrast between the enemies' intentions and God's ultimate control, highlighting the certainty of their failure.
Septuagint Backgroundgenerated
In the Septuagint, מְזִמָּ֗ה is rendered as σπέρμα (spérma), which means 'seed' or 'offspring.' This choice suggests a broader interpretation, possibly indicating that the schemes are rooted in deeper, ongoing opposition to God.
The translation reflects a nuanced understanding of the original Hebrew, expanding the concept of schemes to include the generational implications of wickedness.
In plain words — the whole versegenerated
Psalm 21:11 states that while enemies may plan harm against God, their schemes will not succeed. This verse reassures believers of God's protection and power over evil intentions.
Frequently Asked Questionsgenerated
It means that despite the malicious intentions of the wicked, God will ensure that their plans do not succeed.
This verse echoes themes found in other psalms, such as God's deliverance from enemies and His ultimate authority over all plans.
We learn the importance of trusting in God's power and sovereignty, especially in the face of opposition or adversity.
It highlights the reality of evil intentions against God and His people, while affirming that such schemes are ultimately futile.
Reflection Questionsgenerated
- In what areas of my life do I see opposition or schemes against me, and how can I trust God in those situations?
- How can I remind myself of God's power when facing challenges or adversities?
- What does this verse teach about the nature of evil and its limitations?
- How can I apply the psalmist's confidence in God's protection to my daily life?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, discussing the nature of evil and God's response to it. Their insights are provided here from various works.
"Because they turned evils against You." Now this punishment shall be recompensed to them, because the evils which they supposed to hang over them by Your reign, they turned against You to Your death.Early Church Fathers on Psalms 21 →
To divert evils that loom over some people, we mean to push them aside to another place where there is no iniquity to punish. This is exactly what happened with the suffering of the Lord.Early Church Fathers on Psalms 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 21:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor they intended evil against thee,.... All evil, whether in thought or deed, if not immediately and directly, yet is ultimately against the Lord, whose law is transgressed, and who is despised and
Read John Gill on Psalms 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor they intended evil against thee: they imagined a mischievous device, which they are not able to perform. Intended evil - against Israel's king. Literally, They inclined, or bent evil upon thee, to throw it down on thee.
Read Robert Jamieson on Psalms 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAgainst thee, i.e. against God, not directly, but by conseqence, because it was against David, whom God had anointed, and against the Lord’ s people, whose injuries God takes as done to himself, . To perform; such supplements are usual after this verb, as 139:6 . Or, for which they were unable or insufficient. Or, but they did not prevail, as this verb signifies, 129:2. This clause seems to be added to teach us this great and necessary lesson, that men are justly punished by God for their wicked intentions, although they be hindered from the execution of them, contrary to what some Jewish doctors and others have taught.
Read Matthew Poole on Psalms 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 21:11 For they intended evil against thee: they imagined a mischievous device, [which] they are not able [to perform].Ver. 11. For they intended evil against thee] Because against thy people. He that wrongeth a subject is arraigned for injury done to the king, his crown and dignity. And as a certain gentleman of Normandy was executed for but intending only to kill Francis II, king of France, which he told to a priest, sub sigillo confessionis, not thinking ever to hear further of it again; so here.
Read John Trapp on Psalms 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) For they.—Better, though they have intended evil against thee, have plotted mischief, they have no power at all.
Read Charles John Ellicott on Psalms 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. For they intended evil] Sinners shall not be permitted to do all that is in their power against the godly; much less shall they be able to perform all that they wish.
Read AdamClarke on Psalms 21 →CambridgeThe Cambridge Bible for Schools and Colleges8–12. The king, who must be supposed to be present, is now addressed. This victory is an earnest of future victories. The total destruction of all his enemies is confidently anticipated.
Read Cambridge on Psalms 21 →Albert Barnes1798–1870Barnes' Notes on the BibleFor they intended evil against thee - literally, “They stretched out evil.” The idea seems to be derived from “stretching out” or laying snares, nets, or gins, for the purpose of taking wild beasts.
Read Albert Barnes on Psalms 21 →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
Though they intend You harm, the schemes they devise will not prevail.
For they intended evil against you. They plotted evil against you which cannot succeed.
Though they intend You harm, the schemes they devise will not prevail.
Yes, they intend to do you harm; they dream up a scheme, but they do not succeed.
Tyndale line
For they intended evil against thee: they imagined a mischievous device, which they are not able to perform.
For they intended evil against thee; They conceived a device which they are not able to perform.
For they intended evil against thee: they imagined a device, which they are not able to perform.
For they intended evil against thee: they imagined a mischievous device, which they are not able to perform .
For they intended euill against thee, and imagined mischiefe, but they shall not preuaile.
Strictly literal
For they intended evil against thee; they imagined a mischievous device, which they could not execute.
For they stretched out against Thee evil, They devised a wicked device, they prevail not,
For they stretched out evil against You, || They devised a wicked scheme, they do not prevail,
(21:12) For they directed against thee evil: they devised a mischievous purpose, which they were not able to perform.
For they intended evil against you; they conceived a plot with which they will not succeed!
From the Latin
I was cast upon thee from the womb. From my mother’s womb thou art my God,
Simplified
Though they plot evil against you, their malicious schemes will not succeed.
For their thoughts were bitter against you: they had an evil design in their minds, which they were not able to put into effect.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of Psalm 21:11, with six of the eight words matched. The differences in word order and articles in the Septuagint do not alter the fundamental meaning of the verse.
כִּי־ נָט֣וּ עָלֶ֣יךָ רָעָ֑ה חָֽשְׁב֥וּ מְ֝זִמָּ֗ה בַּל־ יוּכָֽלוּ׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 21:11
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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
HR/Sp2ms — Preposition · suffixHR/Sp2ms
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
HNcfsa — Noun common · feminine singular absoluteHNcfsa
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
HTn — ParticleHTn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp