Psalms 54:5 — Word Study
WLCיָשִׁ֣יב הָ֭רַע לְשֹׁרְרָ֑י בַּ֝אֲמִתְּךָ֗ הַצְמִיתֵֽם׃
BSAforkîy be a strangerzûwr -kamaiqûwm uponʻal ruthlessʻârîyts to seekbâqash soulnephesh notlôʼ to setsûwm Godʼĕlôhîym beforeneged Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| יָשִׁ֣יב | may he bring back | Verb, Hiphil, imperfect third person masculine singular |
| הָ֭רַע | the evil | Particle |
| לְשֹׁרְרָ֑י | to enemies my | Preposition, noun common masculine plural construct, suffix |
| בַּ֝אֲמִתְּךָ֗ | in faithfulness your | Preposition, noun common feminine singular construct, suffix |
| הַצְמִיתֵֽם׃ | destroy them | Verb hiphil imperative second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He will reward my enemies with evil. In Your faithfulness, destroy them. |
| KJV | He shall reward evil unto mine enemies: cut them off in thy truth. |
| ASV | He will requite the evil unto mine enemies: Destroy thou them in thy truth. |
| YLT | Turn back doth the evil thing to mine enemies, In Thy truth cut them off. |
| WEB | He will repay the evil to my enemies. Destroy them in your truth. |
| BBE | Let the evil works of my haters come back on them again; let them be cut off by your good faith. |
Where they part company is יָשִׁ֣יב — see How Translations Differ.
The sentence consists of a main clause followed by a prepositional phrase and an imperative clause, highlighting the psalmist's urgent request for divine action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכִּי
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 54:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prayer for Deliverancegenerated
Psalm 54:5 expresses a deep plea for divine intervention against the psalmist's enemies. The psalmist acknowledges God's faithfulness and seeks retribution against those who oppose him, illustrating a common theme of reliance on God during times of distress. This passage is part of a larger context where the psalmist reflects on God's help and protection, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:23 | Love the LORD, all His saints. The LORD preserves the faithful, but fully repays the arrogant. |
| 2 | Psalm 137:8 | O Daughter of Babylon, doomed to destruction, blessed is he who repays you as you have done to us. |
| 3 | 2 Timothy 4:14 | Alexander the coppersmith did great harm to me. The Lord will repay him according to his deeds. |
| 4 | Revelation 18:6 | Give back to her as she has done to others; pay her back double for what she has done; mix her a double portion in her own cup. |
| 5 | Psalm 5:8 | Lead me, O LORD, in Your righteousness because of my enemies; make straight Your way before me. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — הַצְמִיתֵֽם, hatz.mi.Temgenerated
The verb הַצְמִיתֵֽם (hatz.mi.Tem) is an imperative form meaning 'destroy them.' It conveys a strong request for annihilation, emphasizing the urgency of the psalmist's plea for justice against his adversaries.
This word is derived from a root meaning to cut off or exterminate, suggesting total destruction. It is often used in contexts where God is called upon to eliminate evil or adversaries, reflecting the psalmist's deep desire for divine action.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יָשִׁ֣יב governs the structure, with two phrases following: a noun phrase indicating the object of the action and a prepositional phrase describing the manner of the action. The imperative הַצְמִיתֵֽם stands out, commanding God's action.
The arrangement emphasizes the psalmist's urgent request for divine intervention, with the verb at the forefront, highlighting the call for action against his enemies.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יָשִׁ֣יב is rendered as ὅτι, which implies a causal relationship rather than a direct command. This choice may reflect an interpretative angle on the psalmist's request for divine justice.
The Greek translation captures the essence of the plea but shifts the focus slightly from a direct command to a contextual understanding of God's actions.
In plain words — the whole versegenerated
Psalm 54:5 expresses a plea for God to repay the psalmist's enemies with evil and to destroy them in His faithfulness. This reflects a common theme in the Psalms where the writer seeks divine justice against adversaries.
Frequently Asked Questionsgenerated
The psalmist is seeking divine intervention against his enemies, asking God to eliminate those who oppose him and cause harm.
The psalmist appeals to God's faithfulness as a basis for his request, trusting that God's loyalty will lead to justice against his adversaries.
The mention of 'evil' highlights the moral and spiritual conflict the psalmist is facing, emphasizing the need for God to act against wrongdoing.
The psalmist's plea teaches us about the importance of turning to God in times of distress and seeking His help against those who do harm.
Reflection Questionsgenerated
- In what situations have I felt the need to seek God's justice in my life?
- How can I trust in God's faithfulness when facing opposition or harm from others?
- What does it mean to me to ask God to intervene in my struggles?
- How can I reflect God's character of faithfulness in my own life?
The early church on this verse — how the Fathers read it
Early commentators reflect on the themes of divine justice and truth in this verse. Their insights illustrate the ongoing relevance of the psalmist's plea for God's intervention.
After this there is a return to the Person of God, to Whom the petition was at the first addressed: Destroy them by Your truth. Truth confounds falsehood, and lying is destroyed by truth.Early Church Fathers on Psalms 54 →
"Turn away evil things unto mine enemies" [Psalms 54:5]. So however green they are, so however they flourish, for the fire they are being reserved.Early Church Fathers on Psalms 54 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 54:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe shall reward evil unto mine enemies,.... That eyed him as Saul did; that observed his haunts, where he resorted, and who were with him, as the Ziphites did under Saul's direction; as the Word (m)
Read John Gill on Psalms 54 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe shall reward evil unto mine enemies: cut them off in thy truth. He shall reward evil unto mine enemies.
Read Robert Jamieson on Psalms 54 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn thy truth; or, for or according to thy truth; whereby thou art engaged to fulfil thy promises made to me, and thy threatenings denounced against thine and mine implacable enemies.
Read Matthew Poole on Psalms 54 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 54:5 He shall reward evil unto mine enemies: cut them off in thy truth.Ver. 5. He shall reward evil unto mine enemies] Or, mine observers, that watch me a mischief. I shall escape out of trouble, and they shall come in my stead, Proverbs 11:8. Cut them off in thy truth] i.e. According as thou hast pronounced against such as seek and suck innocent blood.
Read John Trapp on Psalms 54 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Cut them off.—Or, put them to silence.In thy truth.—Or, according to thy faithfulness.
Read Charles John Ellicott on Psalms 54 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. He shall reward evil] Saul and his courtiers, instead of having God's approbation, shall have his curse. Cut them off in thy truth.] Thou hast promised to save me; these have purposed to destroy me. Thy truth is engaged in my defence; they will destroy me if permitted to live: to save thy truth, and to accomplish its promises, thou must cut them off.
Read AdamClarke on Psalms 54 →CambridgeThe Cambridge Bible for Schools and Colleges5. He shall requite the evil unto them that lie in wait for me: Destroy thou them in thy truth. God will cause the evil which they are plotting to recoil upon their own heads: or, according to the K’thîbh or written text (Introd. p. li), The evil shall return &c.: cp. Psalms 7:16. Enemies (A.V.) is a peculiar word found only in Psalms 5:8; Psalms 27:11; Psalms 56:2; Psalms 59:10, meaning those who lie in wait for him, like fowlers (Jeremiah 5:26 R.V.), or a leopard for its prey (Hosea 13:7). Jerome renders it insidiatores. in thy truth] For Thou canst not be false to Thy promise to deliver me.
Read Cambridge on Psalms 54 →Albert Barnes1798–1870Barnes' Notes on the BibleHe shall reward evil unto mine enemies - Margin, “those that observe me.” The original word here means literally “to twist, to twist together;” then, to press together; then, to “oppress,” or to treat as an enemy.
Read Albert Barnes on Psalms 54 →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
He will reward my enemies with evil. In Your faithfulness, destroy them.
He will repay the evil to my enemies. Destroy them in your truth.
He will reward my enemies with evil. In Your faithfulness, destroy them.
May those who wait to ambush me be repaid for their evil! As a demonstration of your faithfulness, destroy them!
Tyndale line
He shall reward evil unto mine enemies: cut them off in thy truth.
He will requite the evil unto mine enemies: Destroy thou them in thy truth.
He shall requite the evil unto mine enemies: destroy thou them in thy truth.
He will reward evil to my enemies; cut them off in thy truth.
He shall rewarde euill vnto mine enemies: Oh cut them off in thy trueth!
Strictly literal
He will requite evil to mine enemies: in thy truth cut them off.
Turn back doth the evil thing to mine enemies, In Thy truth cut them off.
Turn back the evil to my enemies, || Cut them off in Your truth.
(54:7) He will cause the evil to return upon those that regard me with envy: in thy truth cut them off.
He will repay my enemies with evil; in your faithfulness, destroy them!
From the Latin
My heart is troubled within me: and the fear of death is fallen upon me.
Simplified
The evil my enemies have done will come back upon them. I depend on you to destroy them.
Let the evil works of my haters come back on them again; let them be cut off by your good faith.
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 presents יָשִׁ֣יב and הַצְמִיתֵֽם consistently, while the Septuagint aligns closely with the Hebrew text. The Dead Sea Scrolls, however, show some variation with additional supplied words, indicating a different textual tradition.
יָשִׁ֣יב הָ֭רַע לְשֹׁרְרָ֑י בַּ֝אֲמִתְּךָ֗ הַצְמִיתֵֽם׃
5 of the 5 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.
[כי] זרים קמו על׳י [ועריצים] [בקשו] [נפש׳י] [לא] [שמו] [אלהים] [לנגד׳ם] [סלה]
3 words on the leather — 9 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 54:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
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
HTd/Aamsa — ParticleHTd/Aamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
שׁוֹרֵר (shorer) refers to an insidious watcher or an enemy. It is derived from a primitive root meaning to be hostile. The term primarily denotes an opponent, emphasizing the active role of hostility.
[שׁוֹרֵר] n.m. (insidious) watcher
base
H8324 שׁוֹרֵר (insidious) watcher
8324 sharar shaw-rar'
a primitive root; to be hostile (only active participle an
opponent):--enemy.
שׁוֹרֵר (sha.rar) — enemy.
(Qal) to be an enemy
HR/Ncmpc/Sp1bs — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
אֱמֶת (emeth) encompasses concepts of firmness, faithfulness, and truth. It signifies reliability and stability, often in the context of ethical or religious knowledge. The word can also function as an adverb meaning 'in truth' or 'truly.' There is a consistent emphasis on its meanings related to certainty and trustworthiness across the entries.
אֱמֶת n.f. firmness, faithfulness
reliability, sureness
stability, continuance
faithfulness, reliableness
truth
adv. in truth, truly
base
H571 אֱמֶת firmness, faithfulness . reliability, sureness
. stability, continuance
. faithfulness, reliableness
. truth
. adv. in truth, truly
571 'emeth eh'-meth
contracted from 539; stability; (figuratively) certainty,
truth, trustworthiness:--assured(-ly), establishment,
faithful, right, sure, true (-ly, -th), verity.
see HEBREW for 0539
אֱמֶת (e.met) — truth: faithful.
: faithful
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: true.
: true
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: certain.
: certain/fixed
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
HR/Ncfsc/Sp2ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
צָמַת (tsamath) is a Hebrew verb meaning to put an end to or exterminate. It encompasses various forms, including to destroy, cut off, or vanish, with nuances in different stems indicating actions like being annihilated or causing annihilation. The entries highlight its use in contexts of termination and destruction, but do not present any significant disagreement among the lexicons.
[צָמַת] vb. put an end to, exterminate
Qal they have put an end to my life
Niph. be ended, annihilated
Pi. hath put an end to me
Pi‛lēl thine alarms have annihilated me
Hiph. exterminate, annihilate
base
H6789 צָמַת put an end to, exterminate .they have put an end to my life
. be ended, annihilated
. hath put an end to me
.thine alarms have annihilated me
. exterminate, annihilate
6789 tsamath tsaw-math'
a primitive root; to extirpate (literally or
figuratively):--consume, cut off, destroy, vanish.
צָמַת (tsa.mat) — to destroy.
1) to put an end to, cut off, destroy, exterminate, extirpate
1a) (Qal) to put an end to, terminate
1b) (Niphal) to be ended, be annihilated, be exterminated
1c) (Piel) to put an end to
1d) (Pilel) to be exterminated, be annihilated
1e) (Hiphil) to exterminate, annihilate
HVhv2ms/Sp3mp — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp3mp