Psalms 38:12 — Word Study
WLCוַיְנַקְשׁ֤וּ׀ מְבַקְשֵׁ֬י נַפְשִׁ֗י וְדֹרְשֵׁ֣י רָ֭עָתִי דִּבְּר֣וּ הַוּ֑וֹת וּ֝מִרְמ֗וֹת כָּל־ הַיּ֥וֹם יֶהְגּֽוּ׃
BSAto loveʼâhab neighborrêaʻ beforeneged plaguenegaʻ to standʻâmad nearqârôwb distantrâchôwq to standʻâmad
| Greek | English | Parsing |
|---|---|---|
| וַיְנַקְשׁ֤וּ׀ | and they set traps | Verb, Piel, sequential imperfect third person masculine plural |
| מְבַקְשֵׁ֬י | [those who] seek | Verb, Piel, participle (active) masculine plural common |
| נַפְשִׁ֗י | life my | Noun common feminine singular construct, suffix |
| וְדֹרְשֵׁ֣י | and [those who] seek | Conjunction, verb qal participle (active) masculine plural common |
| רָ֭עָתִי | harm my | Noun common feminine singular construct, suffix |
| דִּבְּר֣וּ | they have spoken | Verb, Piel, perfect third person common plural |
| הַוּ֑וֹת | destruction | Noun common, feminine plural absolute |
| וּ֝מִרְמ֗וֹת | and deceit | Conjunction, noun common feminine plural absolute |
| כָּל־ | all | Noun common, masculine singular construct |
| הַיּ֥וֹם | the day | Particle, noun common masculine singular absolute |
| יֶהְגּֽוּ׃ | they devise | 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 | Those who seek my life lay snares; those who wish me harm speak destruction, plotting deceit all day long. |
| KJV | They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long. |
| ASV | They also that seek after my life lay snares for me; And they that seek my hurt speak mischievous things, And meditate deceits all the day long. |
| YLT | And those seeking my soul lay a snare, And those seeking my evil Have spoken mischievous things, And they do deceits meditate all the day. |
| WEB | They also who seek after my life lay snares. Those who seek my hurt speak mischievous things, and meditate deceits all day long. |
| BBE | Those who have a desire to take my life put nets for me; those who are designing my destruction say evil things against me, all the day their minds are full of deceit. |
All translations align closely in their rendering of the verse, emphasizing the enemies' plotting and deceit.
The verse consists of a main clause followed by several participial phrases that elaborate on the subjects and their actions.
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 38:12
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 Lament of Distressgenerated
Psalm 38:12 reveals the psalmist's deep anguish as he describes the malicious actions of those who seek to harm him. These enemies lay traps and speak destructive words, demonstrating their continuous plotting against him. The psalmist's lament is a cry for help in the face of such relentless opposition, reflecting a common theme in the Psalms where the faithful seek refuge in God amidst adversity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:9 | He lies in wait like a lion in a thicket; he lurks to seize the oppressed; he catches the lowly in his net. |
| 2 | Psalm 64:2–5 | Hide me from the scheming of the wicked, from the mob of workers of iniquity, |
| 3 | Psalm 119:110 | The wicked have set a snare for me, but I have not strayed from Your precepts. |
| 4 | Psalm 140:5 | The proud hide a snare for me; the cords of their net are spread along the path, and lures are set out for me. Selah |
| 5 | Psalm 141:9 | Keep me from the snares they have laid for me, and from the lures of evildoers. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — וַיְנַקְשׁ֤וּ, vay.nak.Shugenerated
The verb נָקַשׁ (naqash) means to snare or entrap, often used in contexts of laying traps. In this verse, it indicates the active and deliberate actions of the enemies who seek to ensnare the psalmist.
The Piel form suggests intensity in the action, emphasizing that these traps are not merely set but are part of a calculated effort to harm. This verb conveys a sense of urgency and danger, as the psalmist faces threats that are both physical and psychological.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the core meaning of the verse, depicting the enemies' malicious intent and their continuous plotting against the psalmist.
Sentence Structuregenerated
The main verb וַיְנַקְשׁ֤וּ, and they set traps, governs the sentence, with several phrases detailing the subjects and their actions. The structure highlights the enemies' continuous plotting through the use of participial forms.
The sentence's flow reflects a series of actions taken by the enemies, with the subjects identified as those seeking the psalmist's life, creating a vivid picture of their relentless pursuit.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἐναντίας for those who seek, which conveys a sense of opposition. This choice emphasizes the adversarial nature of the enemies, aligning with the psalmist's depiction of their harmful intentions.
The Greek translation captures the essence of the Hebrew text, maintaining the focus on the plotting and deceit of the enemies.
In plain words — the whole versegenerated
Psalm 38:12 describes how the psalmist's enemies seek to harm him by laying traps and speaking destruction. They plot deceit all day long, showing their constant intent to do him harm. This lament reflects the psalmist's deep distress over the threats he faces.
Frequently Asked Questionsgenerated
Laying snares refers to the enemies' deliberate actions to trap or ensnare the psalmist, both physically and metaphorically.
The focus on deceit highlights the treachery of the psalmist's enemies, emphasizing that their threats are not just physical but also involve manipulation and falsehood.
The psalmist expresses his distress and seeks refuge in God, often turning to prayer and lament as a response to the threats he faces.
This phrase underscores the relentless nature of the enemies' actions, indicating that their malice is constant and unyielding.
Reflection Questionsgenerated
- In what ways have I experienced deceit or betrayal from others?
- How can I seek refuge in God when facing opposition or threats?
- What does this verse teach me about the nature of my enemies or adversaries?
- How can I respond to those who plot against me with kindness instead of malice?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to illustrate the nature of evil thoughts and intentions, highlighting the conflict between truth and falsehood.
People who cling to evil thoughts do not stand for truth but for falsehood. They do not stand for righteousness but for iniquity, because their tongue learns to speak lies. They have done evil, never pausing so that they could repent.Early Church Fathers on Psalms 38 →
"They also that sought after my soul were preparing violence against me" [Psalms 38:12]. It is now plain who "sought after His soul;" viz.Early Church Fathers on Psalms 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 38:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey also that seek after my life,.... His avowed and implacable enemies, whom nothing would satisfy but the taking away of his life: these came too near him; for these, he says, lay snares [for me],
Read John Gill on Psalms 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long. They also that seek after my life lay snares for me. Malice in deed.
Read Robert Jamieson on Psalms 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLay snares for me; that if my disease do not kill me, they may destroy me some other way. Imagine deceits; they design mischief, but cover it with fair pretences.
Read Matthew Poole on Psalms 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 38:12 They also that seek after my life lay snares [for me]: and they that seek my hurt speak mischievous things, and imagine deceits all the day long.Ver. 12. They also that seek after my life] That seek and would suck my blood. As his friends were slack to help him, so his foes were active to hurt him. This David relateth before the Lord, that he may pity him, and be so much the more engaged to him; for he knew that where human help faileth divine beginneth. Speak mischievous things] Exitialia, such things as wring from me that lamentable voice, Woe and Alas, woeful evils, δεεϊ from δει, voce σχετλιαστικη. And imagine deceits] Or, Murmur.
Read John Trapp on Psalms 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. They also that seek after my life] They act towards me as huntsmen after their prey; they lay snares to take away my life. Perhaps this means only that they wished for his death, and would have been glad to have had it in their power to end his days. Others spoke all manner of evil of him, and told falsities against him all the day long.
Read AdamClarke on Psalms 38 →CambridgeThe Cambridge Bible for Schools and Colleges12. Pitiless enemies beset him. Comp. Psalms 35:4; Psalms 35:26. mischievous things] Lit. destructions. See note on Psalms 5:9. imagine] Lit. meditate. Contrast Psalms 37:26; Psalms 37:30.
Read Cambridge on Psalms 38 →Albert Barnes1798–1870Barnes' Notes on the BibleThey also that seek after my life - This was a new aggravation of his affliction, that those who were his enemies now sought to accomplish their purposes against him with better hopes of success, by
Read Albert Barnes on Psalms 38 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. They… that seek… my life—This is David’s first allusion to his enemies. Speak… imagine—They circulated evil reports and meditated— secretly concocted—evil designs against the government.
Read Daniel Denison Whedon on Psalms 38 →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
Those who seek my life lay snares; those who wish me harm speak destruction, plotting deceit all day long.
They also who seek after my life lay snares. Those who seek my hurt speak mischievous things, and meditate deceits all day long.
Those who seek my life lay snares; those who wish me harm speak destruction, plotting deceit all day long.
Those who seek my life try to entrap me; those who want to harm me speak destructive words; all day long they say deceitful things.
Tyndale line
They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long.
They also that seek after my life lay snares for me; And they that seek my hurt speak mischievous things, And meditate deceits all the day long.
They also that seek after my life lay snares for me; and they that seek my hurt speak mischievous things, and imagine deceits all the day long.
They also that seek after my life lay snares for me : and they that seek my hurt speak mischievous things, and imagine deceits all the day long.
They also, that seeke after my life, laye snares, and they that go about to do me euil, talke wicked things and imagine deceite continually.
Strictly literal
And they that seek after my life lay snares [for me]; and they that seek my hurt speak mischievous things, and meditate deceits all the day long.
And those seeking my soul lay a snare, And those seeking my evil Have spoken mischievous things, And they do deceits meditate all the day.
And those seeking my soul lay a snare, || And those seeking my evil || Have spoken mischievous things, || And they meditate [on] deceits all the day.
(38:13) They also that seek after my life lay snares; and they that wish for my mishap speak wicked falsehoods; and deceits do they devise all the day long.
Those who seek my life lay snares for me. They who seek my harm speak destructive words and say deceitful words all day long.
From the Latin
Thou hast corrected man for iniquity. And thou hast made his soul to waste away like a spider: surely in vain is any man disquieted.
Simplified
Those who are trying to kill me set traps for me; those who want to hurt me make threats against me, working on their deceitful schemes all day long.
Those who have a desire to take my life put nets for me; those who are designing my destruction say evil things against me, all the day their minds are full of deceit.
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 in their wording, with 10 of the 11 words matched. The Dead Sea Scrolls contain fragments that partially align with the MT, indicating a consistent tradition in the text.
וַיְנַקְשׁ֤וּ׀ מְבַקְשֵׁ֬י נַפְשִׁ֗י וְדֹרְשֵׁ֣י רָ֭עָתִי דִּבְּר֣וּ הַוּ֑וֹת וּ֝מִרְמ֗וֹת כָּל־ הַיּ֥וֹם יֶהְגּֽוּ׃
10 of the 11 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.
[מנגד] רע׳י ומיודע׳י
3 words of the verse are on this fragment — 1 partly restored, 1 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 38:12
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.
נָקַשׁ (naqash) is a Hebrew verb meaning to knock or strike, specifically in the context of hitting or bringing down, often figuratively. It also carries the sense of ensnaring or laying a trap. The entries indicate various forms of the verb, including Qal, Niphal, Piel, and Hithpael, which describe different nuances of striking and ensnaring.
[נָקַשׁ] vb. knock, strike, only in specif. sense of hit, strike or bring down (a bird), and only fig.
Qal he striketh down the wicked
Niph. lest thou be thrust (impelled) after them
Pi. let the creditor strike at, take aim at
Hithp. why art thou striking at my life?
base
H5367 [נָקַשׁ] knock, strike, only in specif. sense of hit, strike or bring down (a bird), and only fig. .he striketh down the wicked
. lest thou be thrust (impelled) after them
. let the creditor strike at, take aim at
. why art thou striking at my life?
5367 naqash naw-kash'
a primitive root; to entrap (with a noose), literally or
figuratively:--catch (lay a) snare.
נָקַשׁ (na.qash) — to snare.
1) to knock, strike, bring down
1a) (Qal) to strike down
1b) (Niphal) to be thrust after, be impelled
1c) (Piel) to strike at, take aim at
1d) (Hithpael) to be struck
2) (CLBL) to ensnare
2a) (Qal) to ensnare
2b) (Niphal) to be ensnared
2c) (Piel) to lay snares
2d) (Hithpael) to lay snares
Hc/Vpw3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
HVprmpc — Verb · Piel · participle (active) masculine plural commonHVprmpc
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
HC/Vqrmpc — Conjunction · verb qal participle (active) masculine plural commonHC/Vqrmpc
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
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
HVpp3cp — Verb · Piel · perfect third person common pluralHVpp3cp
הַוָּה (havvah) primarily means 'desire,' often with a negative connotation, indicating a bad or wicked desire. It can also refer to a 'chasm' or figuratively to destruction and calamity. The word is built from the root associated with eager coveting and falling into ruin.
הַוָּה n.f. 1. desire; 2. chasm, fig. destruction
base
H1942 הַוָּה 1. desire; 2. chasm, fig. destruction
1942 havvah hav-vaw'
from 1933 (in the sense of eagerly coveting and rushing upon;
by implication, of falling); desire; also ruin:--calamity,
iniquity, mischief, mischievous (thing), naughtiness, naughty,
noisome, perverse thing, substance, very wickedness.
see HEBREW for 01933
הַוָּה (hav.vah) — desire.
1) desire
1a) desire (in bad sense)
2) chasm (fig. of destruction)
2a) engulfing ruin, destruction, calamity
HNcfpa — Noun common · feminine plural absoluteHNcfpa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
HC/Ncfpa — Conjunction · noun common feminine plural absoluteHC/Ncfpa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
The Hebrew word הָגָה (hagah) encompasses a range of meanings related to vocal expressions, including to moan, growl, and utter. It can imply both inarticulate sounds and more deliberate actions like meditation and devising thoughts. The entries suggest uses in various contexts, including distress and magical mutterings, but do not indicate any significant disagreement among the lexicons.
הָגָה vb. moan, growl, utter, speak, muse (only poet.)
Qal
of inarticulate sounds
growl, of lion growling over prey
groan, moan, in distress (like dove)
utter
of inarticulate sounds
(soliloquize) meditate, muse
imagine, devise
Po. a conceiving and an uttering, out of the heart, lying words
Hiph. those that make chirpings and mutterings, of necromancers and wizards
base
H1897 הָגָה moan, growl, utter, speak, muse (only poet.) .. of inarticulate sounds . growl, of lion growling over prey
. groan, moan, in distress (like dove)
. utter
. of inarticulate sounds . (soliloquize) meditate, muse
. imagine, devise
. a conceiving and an uttering, out of the heart, lying words
. those that make chirpings and mutterings, of necromancers and wizards
1897 hagah daw-gaw'
a primitive root (compare 1901); to murmur (in pleasure or
anger); by implication, to ponder:--imagine, meditate, mourn,
mutter, roar, X sore, speak, study, talk, utter.
see HEBREW for 01901
הָגָה (ha.gah) — to mutter.
1) to moan, growl, utter, muse, mutter, meditate, devise, plot, speak
1a) (Qal)
1a1) to roar, growl, groan
1a2) to utter, speak
1a3) to meditate, devise, muse, imagine
1b) (Poal) to utter
1c) (Hiphil) to mutter
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp