Psalms 25:19 — Word Study
WLCרְאֵֽה־ אוֹיְבַ֥י כִּי־ רָ֑בּוּ וְשִׂנְאַ֖ת חָמָ֣ס שְׂנֵאֽוּנִי׃
BSAConsiderrâʼâh [look upon, behold] my enemiesʼôyêb [those who oppose me, adversaries] forkîy they are manyrâbab■ [increased, multiplied] and they hate mesinʼâh with viciouschâmâç [cruel, violent] hatredsânêʼ■ [intense dislike, hostility, or injustice]
| Greek | English | Parsing |
|---|---|---|
| רְאֵֽה־ | consider | Verb, Qal, imperative second person masculine singular |
| אוֹיְבַ֥י | enemies my | Verb qal participle (active) masculine plural common, suffix |
| כִּי־ | for | Particle |
| רָ֑בּוּ | they have become many | Verb, Qal, perfect third person common plural |
| וְשִׂנְאַ֖ת | and hatred of | Conjunction, noun common feminine singular construct |
| חָמָ֣ס | violence | Noun common, masculine singular absolute |
| שְׂנֵאֽוּנִי׃ | they have hated me | Verb qal perfect third person common plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Consider my enemies, for they are many, and they hate me with vicious hatred. |
| KJV | Consider mine enemies; for they are many; and they hate me with cruel hatred. |
| ASV | Consider mine enemies, for they are many; And they hate me with cruel hatred. |
| YLT | See my enemies, for they have been many, And with violent hatred they have hated me. |
| WEB | Consider my enemies, for they are many. They hate me with cruel hatred. |
| BBE | See how those who are against me are increased, for bitter is their hate of me. |
All translations agree on the rendering of the Hebrew terms in this verse.
The sentence is structured with one main clause followed by two subordinate clauses that explain the reasons for the request.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָאָה
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 25:19
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 Plea for Help Amidst Enemiesgenerated
Psalm 25:19 is a heartfelt prayer where the psalmist seeks God's attention regarding his numerous enemies. He acknowledges their hostility and pleads for divine consideration, indicating a deep sense of vulnerability and reliance on God for protection and justice. This verse is part of a broader context where the psalmist expresses his afflictions and seeks deliverance, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 3:1–2 | O LORD, how my foes have increased! How many rise up against me! |
| 2 | Psalm 27:2–12 | When the wicked came upon me to devour my flesh, my enemies and foes stumbled and fell. |
| 3 | Psalm 38:19 | Many are my enemies without cause, and many hate me without reason. |
| 4 | Psalm 56:2 | My enemies pursue me all day long, for many proudly assail me. |
| 5 | Psalm 57:4 | My soul is among the lions; I lie down with ravenous beasts— with men whose teeth are spears and arrows, whose tongues are sharp swords. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — רְאֵֽה־, re.'eh-generated
The verb רָאָה (ra'ah) means 'to see' and encompasses various forms of visual perception, including looking and observing. In this imperative form, it serves as a command to God to consider the psalmist's plight.
This word implies not just a physical sight but an attentive and caring observation, suggesting that God is being asked to actively look upon the psalmist's situation with compassion.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Consider my enemies, for they are many, and they hate me with vicious hatred.' Other translations, including the KJV and ASV, maintain similar wording, emphasizing the psalmist's plea for God's attention to his enemies.
Sentence Structuregenerated
The finite verb רְאֵֽה־ (consider) governs the entire verse, setting the tone for the psalmist's request. The structure follows a straightforward pattern: the main verb, followed by a noun phrase indicating the object of the verb, and then clauses elaborating on the reasons for this request.
The sentence emphasizes the psalmist's urgent need for divine intervention, with the verb leading the plea and the subsequent phrases detailing the nature and intensity of his enemies' hostility.
Septuagint Backgroundgenerated
The Septuagint translates רְאֵֽה־ as ἰδὲ (ide), which also means 'behold' or 'look.' This choice indicates a direct invitation for God to observe the psalmist's situation, aligning with the Hebrew's intent to draw attention to his plight.
The use of ἰδὲ reflects a similar urgency and appeal for divine awareness, maintaining the original sentiment of the Hebrew text.
In plain words — the whole versegenerated
Psalm 25:19 expresses a plea to God, asking Him to look at the psalmist's many enemies who hate him fiercely. The psalmist feels surrounded and is seeking God's help against those who oppose him.
Frequently Asked Questionsgenerated
The psalmist is asking God to pay attention to his adversaries, acknowledging their number and the intensity of their hatred.
The emphasis on the many enemies highlights the psalmist's feeling of being overwhelmed and in need of divine assistance.
The term 'vicious hatred' suggests that the enemies harbor a deep and cruel animosity towards the psalmist, indicating a serious threat.
This verse connects to the psalm's theme of seeking God's help in times of trouble, reflecting the psalmist's reliance on God for protection and justice.
Reflection Questionsgenerated
- In what ways have I experienced opposition or hostility in my life, and how can I bring those concerns to God?
- How can I remind myself of God's care and attention when I feel overwhelmed by my challenges?
- What does it mean to me to ask God to consider my situation, and how does that shape my prayer life?
- How can I respond to those who oppose me with love, even when faced with hatred?
The early church on this verse — how the Fathers read it
Early commentators like Augustine and Cassiodorus reflect on this verse, discussing the nature of the psalmist's enemies and the prayerful appeal to God for intervention.
"Consider mine enemies, how they are multiplied" [Psalms 25:19]. For not only without, but even within, in the Church's very communion, they are not wanting.Early Church Fathers on Psalms 25 →
In saying “Look on my enemies,” the church prays for them to return, because God converts without hesitation those on whom he looks,Early Church Fathers on Psalms 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 25:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleConsider mine enemies,.... Or "look" (m) upon them; but with another kind of look; so as he looked through the pillar of fire upon the Egyptians, and troubled them, Exodus 14:24; with a look of wrath and vengeance.
Read John Gill on Psalms 25 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryConsider mine enemies; for they are many; and they hate me with cruel hatred.
Read Robert Jamieson on Psalms 25 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleConsider, Heb. look upon, as , to wit, with a revengeful eye, as . For this general expression of looking upon is taken several ways in Scripture, and is to be determined by the context. Cruel, Heb. violent or injurious, either without any cause given by me; or without any bounds, or in an implacable manner.
Read Matthew Poole on Psalms 25 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 25:19 Consider mine enemies; for they are many; and they hate me with cruel hatred.Ver. 19. Consider mine enemies, for they are many] This was to David half a promise, and a whole reason that he should be helped; since it was to come to an extremity. If God but look out of the pillar of cloud upon the Egyptian army, it is enough for their utter confusion, Exodus 14:24. And they hate me with cruel hatred] Of their craft he had complained, Psalms 25:15, now of their cruelty. These are never sundered in the Church’ s enemies; as the asp, they say, never goeth without his mate. See Isaiah 34:16.
Read John Trapp on Psalms 25 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Consider mine enemies] Look upon them, and thou wilt see how impossible it is that I should be able to resist and overcome them. They are many, they hate me, and their hatred drives them to acts of cruelty against me.
Read AdamClarke on Psalms 25 →
CambridgeThe Cambridge Bible for Schools and Colleges19. Consider] Behold, the same word as in Psalms 25:18. with cruel hatred] Lit. a haired of violence, hatred inspired by and leading to cruelty. Cp. Psalms 11:5; Psalms 27:12.
Read Cambridge on Psalms 25 →
Albert Barnes1798–1870Barnes' Notes on the BibleConsider mine enemies - See Psalms 25:2. It is evident that one source of the trouble referred to in the psalm was the fact that he had cruel foes, and that he was apprehensive of their designs.
Read Albert Barnes on Psalms 25 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15-21. The psalmist returns to agonizing prayer, mingled with confession of sin, a special reference to the cruel hatred and violence of his enemies, the depth of his distress, and his sole reliance
Read Daniel Denison Whedon on Psalms 25 →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
Consider my enemies, for they are many, and they hate me with vicious hatred.
Consider my enemies, for they are many. They hate me with cruel hatred.
Consider my enemies, for they are many, and they hate me with vicious hatred.
Watch my enemies, for they outnumber me; they hate me and want to harm me.
Tyndale line
Consider mine enemies; for they are many; and they hate me with cruel hatred.
Consider mine enemies, for they are many; And they hate me with cruel hatred.
Consider mine enemies, for they are many; and they hate me with cruel hatred.
Consider my enemies, for they are many; and they hate me with cruel hatred.
Beholde mine enemies, for they are manie, and they hate me with cruell hatred.
Strictly literal
Consider mine enemies, for they are many, and they hate me [with] cruel hatred.
See my enemies, for they have been many, And with violent hatred they have hated me.
See my enemies, for they have been many, || And they have hated me with violent hatred.
Look at my enemies; for they are many; and they hate me with the hatred of violence.
See my enemies, for they are many; they hate me with cruel hatred.
Simplified
Look at how many enemies I have, and how they really hate me!
See how those who are against me are increased, for bitter is their hate of me.
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 agree closely in their wording for Psalm 25:19, with all seven words in the Hebrew matched in the Greek translation. This indicates a consistent understanding of the verse across these traditions.
רְאֵֽה־ אוֹיְבַ֥י כִּי־ רָ֑בּוּ וְשִׂנְאַ֖ת חָמָ֣ס שְׂנֵאֽוּנִי׃
7 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.
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 25:19
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
kon-sid'-er: In the New Testament the force of the word is brought out most vividly in Mt 6:26 (katamanthano), where it means to "examine closely," as though the observer had to bend down for this purpose, and in Lu 12:27; Heb 10:24 (katanoeo, to "observe well"), while in Heb 13:7 the anatheoreo, "look up toward" or "look again at" is consistent with the reverential regard commended in the context. Used in the Old Testament for a variety of Hebrew terms, signifying inspecting (Pr 31:16), examining (Le 13:13), giving serious thoughts to (
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
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)
Conj — 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…
רָבַב (rabab) is a Hebrew verb meaning to be or become many or much. It conveys the idea of increase, especially in number, and can also imply multiplication by the myriad. The entries suggest a range of meanings, including becoming great or long in terms of journey, and the Pual form specifically refers to ten thousands.
[רָבַב] vb. be or become, many, much
base
H7231 רָבַב be or become, many, much
7231 rabab raw-bab'
a primitive root; properly, to cast together (compare 7241),
i.e. increase, especially in number; also (as denominative
from 7233) to multiply by the myriad:--increase, be
many(-ifold), be more, multiply, ten thousands.
see HEBREW for 07241
see HEBREW for 07233
רָבַב (ra.vav) — to multiply.
1) to be or become many, be or become much, be or become great
1a)(Qal)
1a1) to be or become many
1a2) to be or become great
1a3) to be long (of journey)
2) (Pual) ten thousands
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
שִׂנְאָה (sin'ah) refers to the concepts of hating and hatred. It encompasses the idea of intense dislike, applicable to both human and divine contexts. The word is derived from a root meaning to hate, and its usage is noted in various instances throughout the Old Testament.
שִׂנְאָה n.f. hating, hatred
base
H8135 שִׂנְאָה hating, hatred
8135 sin'ah sin-aw'
from 8130; hate:--+ exceedingly, hate(-ful, - red).
see HEBREW for 08130
שִׂנְאָה (sin.ah) — hating.
1) hating, hatred, hate
1a) hatred
1a1) of man, God
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
N-ms — Noun common · masculine singular absoluteHNcmsa
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp1bs
