Psalms 57:6 — Word Study
WLCרֶ֤שֶׁת׀ הֵכִ֣ינוּ לִפְעָמַי֮ כָּפַ֪ף נַ֫פְשִׁ֥י כָּר֣וּ לְפָנַ֣י שִׁיחָ֑ה נָפְל֖וּ בְתוֹכָ֣הּ סֶֽלָה׃
BSAto exaltrûwm uponʻal heavenshâmayim Godʼĕlôhîym uponʻal allkôl landʼerets glorykâbôwd
| Greek | English | Parsing |
|---|---|---|
| רֶ֤שֶׁת׀ | a net | Noun common, feminine singular absolute |
| הֵכִ֣ינוּ | they prepared | Verb, Hiphil, perfect third person common plural |
| לִפְעָמַי֮ | for feet my | Preposition, noun common masculine plural construct, suffix |
| כָּפַ֪ף | it bent down | Verb, Qal, perfect third person masculine singular |
| נַ֫פְשִׁ֥י | self my | Noun common feminine singular construct, suffix |
| כָּר֣וּ | they dug | Verb, Qal, perfect third person common plural |
| לְפָנַ֣י | before me | Preposition, noun common masculine plural construct, suffix |
| שִׁיחָ֑ה | a pit | Noun common, feminine singular absolute |
| נָפְל֖וּ | they have fallen | Verb, Qal, perfect third person common plural |
| בְתוֹכָ֣הּ | in [the] midst of it | Preposition, noun common masculine singular construct, suffix |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They spread a net for my feet; my soul was despondent. They dug a pit before me, but they themselves have fallen into it! Selah |
| KJV | They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah. |
| ASV | They have prepared a net for my steps; My soul is bowed down: They have digged a pit before me; They are fallen into the midst thereof themselves. [Selah |
| YLT | A net they have prepared for my steps, Bowed down hath my soul, They have digged before me a pit, They have fallen into its midst. Selah. |
| WEB | They have prepared a net for my steps. My soul is bowed down. They dig a pit before me. They fall into the middle of it themselves. Selah. |
| BBE | They have made ready a net for my steps; my soul is bent down; they have made a great hole before me, and have gone down into it themselves. (Selah.) |
Where they part company is in the rendering of רֶ֤שֶׁת — see How Translations Differ.
The structure features a main clause followed by descriptive and participial phrases, creating a layered understanding of the psalmist's experience.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbה
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 57:6
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 Davidgenerated
Psalm 57:6 captures the psalmist's plea to God amidst treachery and despair. He describes how his enemies have laid traps for him, but he also expresses confidence that they will fall into their own snares. This psalm reflects a deep emotional struggle, yet it ultimately points to a trust in God's justice and deliverance, echoing themes found throughout the psalms, such as in Psalm 7:15–16 and Psalm 9:15–16.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:15–16 | He has dug a hole and hollowed it out; he has fallen into a pit of his own making. |
| 2 | Psalm 9:15–16 | The nations have fallen into a pit of their making; their feet are caught in the net they have hidden. |
| 3 | Psalm 35:7–8 | For without cause they laid their net for me; without reason they dug a pit for my soul. |
| 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 | 1 Samuel 23:22–26 | Please go and prepare further. Investigate and watch carefully where he goes and who has seen him there, for I am told that he is extremely cunning. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — רֶ֤שֶׁת, Re.shetgenerated
The word רֶ֫שֶׁת (resheth) means 'net' and is derived from a root that signifies catching or trapping. It represents not only a physical net used for animals but also serves as a metaphor for judgment or entrapment. In this context, it illustrates the schemes of the psalmist's enemies.
The use of רֶ֫שֶׁת here emphasizes the danger the psalmist faces, while also highlighting the irony that those who set the trap will ultimately be ensnared themselves.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses spread a net for רֶ֤שֶׁת.
Sentence Structuregenerated
The finite verb הֵכִ֣ינוּ (they prepared) governs the main action of the verse, with several phrases elaborating on what was prepared and the consequences. The structure emphasizes the actions of the enemies and the psalmist's response to their plots.
The sentence's order places the focus on the enemies' actions first, creating a stark contrast with the psalmist's emotional state, as he describes his soul being despondent.
Septuagint Backgroundgenerated
The Septuagint translates רֶ֤שֶׁת as ὑψώθητι, which suggests a lifting or elevation, indicating a potential interpretive shift towards the idea of being raised above the trap rather than simply caught in it. This choice could imply a deeper theological reflection on deliverance.
This translation choice shows a widening of the concept, emphasizing not just the act of trapping but also the hope of divine rescue.
In plain words — the whole versegenerated
Psalm 57:6 describes how enemies have set traps for the psalmist, causing him deep distress. However, he expresses confidence that they will fall into their own traps. This verse highlights the themes of betrayal and divine justice.
Frequently Asked Questionsgenerated
The net symbolizes the traps and schemes set by the psalmist's enemies, representing their intent to ensnare him.
The psalmist feels despondent, indicating a deep emotional struggle due to the threats against him.
He believes that his enemies will fall into the traps they have set, reflecting a trust in God's justice.
Selah is a musical term indicating a pause for reflection, allowing the reader to contemplate the weight of the preceding statements.
Reflection Questionsgenerated
- In what ways have I felt trapped or ensnared by circumstances in my life?
- How can I trust in God's justice when I face betrayal or hardship?
- What does it mean for me to reflect on moments of distress, as suggested by the term 'Selah'?
- How can I find hope in the face of adversity, knowing that those who plot against me may ultimately fail?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this psalm to discuss themes of betrayal and divine justice, highlighting the psalmist's trust in God amid adversity.
And what have they done to You, O Lord? Let the Prophet here exult! For above, all those verses the Lord was speaking: a Prophet indeed, but in the person of the Lord, because in the Prophet is the Lord...."Be exalted," he says,Early Church Fathers on Psalms 57 →
We heard the apostle telling us, "We are ambassadors for Christ, exhorting you to be reconciled with God." He would not be exhorting us to be reconciled unless we had been enemies.Early Church Fathers on Psalms 57 →
Our Lord Jesus Christ gave great assurance to his witnesses, that is, to the martyrs who, on account of their human weakness, were worried that perhaps they would perish after death if they died while confessing him.Early Church Fathers on Psalms 57 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 57:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey have prepared a net for my steps,.... They laid snares for him, as the fowler does for the bird, in order to take him.
Read John Gill on Psalms 57 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah.
Read Robert Jamieson on Psalms 57 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs bowed down; or, was bowed down: I was even ready to fall and perish. Or, mine heart was oppressed, and almost overwhelmed. Before me, Heb. before my face; not in my sight, for that would have been in vain, ; but in my way, where they thought I would go. They are fallen themselves: this was fulfilled in Saul, who by pursuing fell into his hands, .
Read Matthew Poole on Psalms 57 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 57:6 They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen [themselves]. Selah.Ver. 6. They have prepared a net for my steps] So that I can hardly keep foot out of snare. I dare not lift up one foot till I find sure footing for the other; and that is hard to do. See Saul’ s charge to the Ziphites, 1 Samuel 23:22. My soul is bowed down] I am glad to shrink in myself (as fearful people use to do), that I may shun those gins and snares that they have set to maim and mischief me. They have digged a pit, &c.] They have forced me into this subterranean cave; and, behold, Saul himself is cast into mine hands…
Read John Trapp on Psalms 57 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) A net.—For this image, so common in Hebrew hymns, see Psalms 9:15, &c, and for that of the pit, Psalms 7:15, &c My soul is bowed down.—The verb so rendered is everywhere else transitive. So LXX. and Vulg. here, “And have pressed down my soul.” Despite the grammar, Ewald alters “my soul” into “their soul.” But no conjecture of the kind restores the parallelism, which is here hopelessly lost. We expect, They have prepared a net for my steps; They are caught in it themselves.
Read Charles John Ellicott on Psalms 57 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. They have prepared a net for my steps] A gin or springe, such as huntsmen put in the places which they know the prey they seek frequents: such, also, as they place in passages in hedges, c., through which the game creeps. They have digged a pit] Another method of catching game and wild beasts. They dig a pit, cover it over with weak sticks and turf. The beasts, not suspecting danger where none appears, in attempting to walk over it, fall through, and are taken. Saul digged a pit, laid snares for the life of David and fell into one of them himself, particularly at the cave of En-gedi; for he entered into the very pit or cave where David and his men were hidden, and his life lay at…
Read AdamClarke on Psalms 57 →CambridgeThe Cambridge Bible for Schools and Colleges6–11. Convinced that God will manifest His authority, the Psalmist sees the machinations of his enemies turning to their own defeat, and utters resolutions of joyous thanksgiving.
Read Cambridge on Psalms 57 →Albert Barnes1798–1870Barnes' Notes on the BibleThey have prepared a net for my steps - A net for my goings; or, into which I may fall. See the notes at Psalms 9:15.
Read Albert Barnes on Psalms 57 →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
They spread a net for my feet; my soul was despondent. They dug a pit before me, but they themselves have fallen into it! Selah
They have prepared a net for my steps. My soul is bowed down. They dig a pit before me. They fall into the middle of it themselves. Selah.
They spread a net for my feet; my soul was despondent. They dug a pit before me, but they themselves have fallen into it! Selah
They have prepared a net to trap me; I am discouraged. They have dug a pit for me. They will fall into it! (Selah)
Tyndale line
They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah.
They have prepared a net for my steps; My soul is bowed down: They have digged a pit before me; They are fallen into the midst thereof themselves. [Selah
They have prepared a net for my steps; thy soul is bowed down: they have digged a pit before me; they are fallen into the midst thereof themselves. Selah
They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst of which they have fallen themselves . Selah.
They haue layd a net for my steps: my soule is pressed downe: they haue digged a pit before me, and are fallen into the mids of it. Selah.
Strictly literal
They have prepared a net for my steps; my soul was bowed down: they have digged a pit before me; they are fallen into the midst thereof. Selah.
A net they have prepared for my steps, Bowed down hath my soul, They have digged before me a pit, They have fallen into its midst. Selah.
They have prepared a net for my steps, || My soul has bowed down, || They have dug a pit before me, || They have fallen into its midst. Selah.
(57:7) A net have they prepared for my steps; my soul hath been bent down; they have dug before me a pit; they are fallen into the midst thereof. Selah.
They spread out a net for my feet; I was distressed. They dug a pit in front of me. They themselves have fallen into the middle of it! Selah
From the Latin
Which will not hear the voice of the charmers; nor of the wizard that charmeth wisely.
Simplified
They set a trap to catch me. I was so depressed. They dug a pit on my path but they were the ones who fell into it. Selah.
They have made ready a net for my steps; my soul is bent down; they have made a great hole before me, and have gone down into it themselves. (Selah.)
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 share some common words, but the Septuagint's phrasing reflects a different structure and interpretation. The MT clearly outlines the actions and emotions of the psalmist, while the LXX offers a more interpretive rendering.
רֶ֤שֶׁת׀ הֵכִ֣ינוּ לִפְעָמַי֮ כָּפַ֪ף נַ֫פְשִׁ֥י כָּר֣וּ לְפָנַ֣י שִׁיחָ֑ה נָפְל֖וּ בְתוֹכָ֣הּ סֶֽלָה׃
6 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.
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 57:6
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.
רֶ֫שֶׁת (resheth) means 'net' and is derived from a root meaning to catch animals. It encompasses various types of nets, including those for judgment and traps for people. The term is specifically noted for its use as a brazen network for the altar in the tabernacle.
רֶ֫שֶׁת n.f. net
net
brazen network for altar of tabern.
base
H7568 רֶ֫שֶׁת net . net
. brazen network for altar of tabern.
7568 resheth reh'-sheth
from 3423; a net (as catching animals):--net(- work).
see HEBREW for 03423
רֶ֫שֶׁת (re.shet) — net.
1) net
1a) net
1a1) for catching
1a2) of judgment (fig)
1a3) of leaders leading people to sin
1a4) as a trap for man
1b) network (brazen-for altar of tabernacle)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
See FISHING; FOWLER.
Net
In use among the Hebrews for fishing, hunting, and fowling. The fishing-net was probably constructed after the form of that used by the Egyptians (Isa. 19:8). There were three kinds of nets. (1.) The drag-net or hauling-net (Gr. sagene), of great size, and requiring many men to work it. It was usually let down from the fishing-boat, and then drawn to the shore or into the boat, as circumstances might require (Matt. 13:47, 48). (2.) The hand-net or casting-net (Gr. amphiblestron), which was thrown from a rock or a boat at any fish that might be seen (Matt. 4:18; Mark 1:16). It was called by the Latins funda. It was of circular form, “like the top of a tent.” (3.) The…
[See FISHING]
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
HVhp3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
פַּ֫עַם (pa'am) refers to a beat or stroke, and encompasses meanings such as foot, anvil, and occurrence. It can denote a footstep or time, indicating repetitions like once, twice, or thrice. The word is built from a root that suggests various applications related to rhythm and timing.
פַּ֫עַם 118 n.f. beat, foot, anvil, occurrence
base
H6471 פַּ֫עַם beat, foot, anvil, occurrence
6471 pa`am pah'-am
or (feminine) pa;amah {pah-am-aw'}; from 6470; a stroke,
literally or figuratively (in various applications, as
follow):--anvil, corner, foot(-step), going, (hundred-)fold,
X now, (this) + once, order, rank, step, + thrice, ((often-)),
second, this, two) time(-s), twice, wheel.
see HEBREW for 06470
פַּ֫עַם (pa.am) — beat.
1) stroke, beat, foot, step, anvil, occurrence
1a) foot, hoof-beat, footfall, footstep
1b) anvil
1c) occurrence, time, stroke, beat
1c1) one time, once, twice, thrice, as time on time, at this repetition, this once, now at length, now...now, at one time...at another
HR/Ncmpc/Sp1bs — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
The Hebrew word כָּפַף (*kaphaph*) is a primitive root meaning to bend or bow down. It covers actions of bending, being bent, or bowing oneself down, with specific forms in Qal and Niphal. The entries highlight its use in contexts of humility or worship, as seen in phrases about a bowed soul or bowing in worship.
כָּפַף vb. bend, bend down, be bent, bowed
Qal my soul is bowed down
Niph. with what shall I bow myself (in worship) toward the high God?
base
H3721 כָּפַף bend, bend down, be bent, bowed
3721 kaphaph kaw-faf'
a primitive root; to curve:--bow down (self).
כָּפַף (ka.phaph) — to bend.
1) to bend, bend down, bow down, be bent, be bowed
1a) (Qal) to bend down, bow down
1b) (Niphal) to bow oneself down
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
כוּר (khur) and כָּרָה (ka.rah) are Hebrew roots primarily meaning to dig or excavate. They can also imply figurative actions like plotting. The entries note that כוּר appears in Psalm 22:17, while כָּרָה can refer to digging graves or pits, with a figurative sense related to judgment.
[כוּר] vb. mng. dub., perh. bore, or dig, or hew—only Qal ψ 22:17
ref
כָּרָה vb. dig
Qal dig a grave; a well; a pit
Niph. until the pit be digged of the wicked, fig. of judgment.
base
H3738a כוּר mng. dub., perh. bore, or dig, or hew H3738b כָּרָה dig
3738 karah kaw-raw'
a primitive root; properly, to dig; figuratively, to plot;
generally, to bore or open:--dig, X make (a banquet), open.
כוּר (khur) — to dig.
1) to dig, excavate, dig through, cut
1a) (Qal) to dig
כָּרָה (ka.rah) — to pierce.
1) to pierce, excavate, dig through
1a) (Qal) to dig
1b) (Niphal) to be dug
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HR/Ncmpc/Sp1bs — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
The Hebrew word שִׁיחָה (*shiychah*) refers to a 'pit' or 'pit-fall.' It is noted in the lexicons as a noun and is derived from a related root. The entries are brief and consistent, providing a straightforward understanding of the term.
שִׁיחָה n.f. id. [v.br.ab]
base
H7882 שִׁיחָה
7882 shiychah shee-khaw'
for 7745; a pit-fall:--pit.
see HEBREW for 07745
שִׁיחָה (shi.chah) — pit.
pit
HNcfsa — Noun common · feminine singular absoluteHNcfsa
The word translates different Hebrew words of which the most important are:
(1) bor, "pit" or "cistern," made by digging, (Ge 37:20); hence, "dungeon" (Jer 38:6, margin "pit");
(2) be'er, "pit" or "well" made by digging (Ge 21:25);
(3) she'ol, generally rendered "hell" in the King James Version (see HELL);
Pit
A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).
[HELL]
A reservoir, either natural or artificial, for water. Pits were sometimes used as dungeons, Ge 37:20; Jer 38:6; or being slightly covered, and baited, they served as traps to catch wild beasts, a device which illustrates the plots of designing men and women, Ps 119:85; Pr 22:14; 26:27; Eze 19:4. The word pit is also used to denote the grave, Ps 28:1; 30:3,9; and hell, Re 20:1.
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
HR/Ncmsc/Sp3fs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.