Psalms 62:3 — Word Study
WLCעַד־ אָ֤נָה׀ תְּהֽוֹתְת֣וּ עַל אִישׁ֮ תְּרָצְּח֪וּ כֻ֫לְּכֶ֥ם כְּקִ֥יר נָט֑וּי גָּ֝דֵ֗ר הַדְּחוּיָֽה׃
BSAsurelyʼak he/she/ithûwʼ rocktsûwr salvationyᵉshûwʻâh high refugemisgâb notlôʼ to shakemôwṭ manyrab
| Greek | English | Parsing |
|---|---|---|
| עַד־ | until | Preposition |
| אָ֤נָה׀ | when? | Particle |
| תְּהֽוֹתְת֣וּ | will you attack | Verb, Piel, imperfect second person masculine plural |
| עַל | on | Preposition |
| אִישׁ֮ | a person | Noun common, masculine singular absolute |
| תְּרָצְּח֪וּ | you will be murdered | Verb, Piel, imperfect second person masculine plural |
| כֻ֫לְּכֶ֥ם | all of you | Noun common masculine singular construct, suffix |
| כְּקִ֥יר | like a wall | Preposition, noun common masculine singular absolute |
| נָט֑וּי | bent down | Verb, Qal, participle (passive) masculine singular |
| גָּ֝דֵ֗ר | a fence | Noun common, masculine singular absolute |
| הַדְּחוּיָֽה׃ | pushed down | Particle, verb qal participle (passive) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How long will you threaten a man? Will all of you throw him down like a leaning wall or a tottering fence? |
| KJV | How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence. |
| ASV | How long will ye set upon a man, That ye may slay him, all of you, Like a leaning wall, like a tottering fence? |
| YLT | Till when do ye devise mischief against a man? Ye are destroyed all of you, As a wall inclined, a hedge that is cast down. |
| WEB | How long will you assault a man? Would all of you throw him down, like a leaning wall, like a tottering fence? |
| BBE | How long will you go on designing evil against a man? running against him as against a broken wall, which is on the point of falling? |
Where they part company is תְּהֽוֹתְת֣וּ — see How Translations Differ.
The verse consists of a main interrogative clause followed by a comparative clause, emphasizing the psalmist's questioning of the threats he faces.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצוּר
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 62:3
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 Trustgenerated
Psalm 62:3 expresses the psalmist's anguish as he faces threats from those around him. He feels as if he is being targeted, compared to a wall that is leaning or a fence that is tottering. This imagery conveys his sense of vulnerability and the precariousness of his situation, as he seeks refuge in God amidst these trials.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 4:2 | How long, O men, will my honor be maligned? How long will you love vanity and seek after lies ? Selah |
| 2 | Psalm 82:2 | “How long will you judge unjustly and show partiality to the wicked? Selah |
| 3 | Exodus 10:3 | So Moses and Aaron went to Pharaoh and told him, “This is what the LORD, the God of the Hebrews, says: ‘How long will you refuse to humble yourself before Me? Let My people go, so that they may worship Me. |
| 4 | Exodus 16:28 | Then the LORD said to Moses, “How long will you refuse to keep My commandments and instructions? |
| 5 | Proverbs 1:22 | “How long, O simple ones, will you love your simple ways? How long will scoffers delight in their scorn and fools hate knowledge? |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — תְּהֽוֹתְת֣וּ, te.ho.Tugenerated
The verb תְּהֽוֹתְת֣וּ (te.ho.Tu) is a Piel form, indicating an action that involves plotting or imagining harm against someone. It highlights the intention behind the threats faced by the psalmist, emphasizing a deliberate act of aggression.
This verb is used only once in the Hebrew Bible, underscoring the uniqueness of the psalmist's plight. The Piel form suggests a more intensive action, which in this context refers to the plotting of evil against him.
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 main verb governing the verse is תְּהֽוֹתְת֣וּ, will you attack, which is followed by a series of phrases that describe the subject and the comparisons made. The structure emphasizes the psalmist's questioning tone and the imagery of vulnerability.
The phrase כְּקִ֥יר נָט֑וּי (like a leaning wall) serves as a simile, enhancing the emotional weight of the psalmist's lament. The order of the Hebrew words places emphasis on the threats he faces.
Septuagint Backgroundgenerated
The Septuagint translates תְּהֽוֹתְת֣וּ as θεός (theos), which shifts the focus from the act of plotting to a more general sense of divine oversight. This choice may imply a broader interpretation of the psalmist's situation.
The use of αὐτὸς (autos) in the LXX suggests a direct address to God, indicating the psalmist's reliance on divine protection amidst human threats.
In plain words — the whole versegenerated
Psalm 62:3 expresses the psalmist's feelings of being threatened by others. He compares himself to a wall that is leaning or a fence that is tottering, illustrating his vulnerability. This imagery highlights the dangers he faces and his plea for understanding.
Frequently Asked Questionsgenerated
The psalmist uses this metaphor to express his fragility and the constant threat he feels from those around him.
This reflects his deep distress and desire for relief from the ongoing threats he faces.
A tottering fence suggests instability and vulnerability, highlighting the precariousness of the psalmist's situation.
The psalmist's lament underscores the need for trust in God as a refuge amidst the threats and challenges he faces.
Reflection Questionsgenerated
- In what ways do I feel vulnerable or threatened in my own life?
- How can I find strength and refuge in God when facing challenges?
- What does it mean to trust in God during times of distress?
- How can I support others who may feel like they are in a precarious situation?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, reflecting on the psalmist's reliance on God as a refuge amidst threats.
Therefore, down from the higher place fortified and protected, he, to whom the Lord has been made a refuge, he, to whom is God Himself for a fortified place, has regard to those whom he has leaped over,Early Church Fathers on Psalms 62 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 62:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow long will ye imagine mischief against a man?.... Against a good man, as the Targum; or against any Israelite, as Kimchi; or rather he means himself, a single man, a weak man, and an innocent one;
Read John Gill on Psalms 62 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence. How long will ye imagine mischief against a man?
Read Robert Jamieson on Psalms 62 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe, mine enemies, to whom now he turneth his speech. Against a man, i.e. against me, a man like yourselves, whom common humanity obligeth you to pity; a single man, who is no fit match for you; a poor, contemptible, miserable, and impotent creature, as the word man is oft used, as 82:7, &c., a dead dog, or a flea, or a partridge, as upon the same account he calleth himself, 26:20, whom you cannot thus pursue without reflecting disparagement upon yourselves, as he there saith. Ye shall be slain all of you; the mischief which you design for me shall fall upon your own heads. And accordingly Saul and the generality of these men were slain, 1 Samuel 31. As a bowing wall shall ye be, and as a…
Read Matthew Poole on Psalms 62 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 62:3 How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall [shall ye be, and as] a tottering fence.Ver. 3. How long will ye imagine mischief against a man?] What though I am but a man, and in your eyes a mean despicable creature; yet know ye, that the Lord hath set apart him that is godly for himself, Psalms 4:3, where David bespeaketh his enemies with like sharpness as here for their malice and madness against him. The Hebrew word rendered imagine is found only here: the Septuagint and Vulgate Latin render it, How long will ye rush against a man? επιτιθεσθε, Irruitis. Austin, Quosque apponitis super hominem? sc. onera et opprobria, How long…
Read John Trapp on Psalms 62 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Imagine mischief.—This is the Rabbinical rendering of a word that occurs only here. The LXX. have “fall upon”; Vulg., “rush upon,” a meaning supported by an Arabic root meaning to storm or assault, and is so far preferable to Aquila’s and Jerome’s “plot against,” and Symmachus’ “labour in vain,” or Syriac, “act foolishly.” Ye shall be slain.—The reading varies, the Tiberian school reading the verb passive, the Babylonian, active. The latter is supported by the ancient versions. The primary meaning is given to break, and we get: How long will ye assault a man? (How long) will ye try to break him down, As if he were a bowing wall, a tottering fence. The metaphor of the falling wall is…
Read Charles John Ellicott on Psalms 62 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. How long will ye imagine mischief] The original word, תהותתו tehothethu, has been translated variously; rush upon, rage against, stir yourselves up, thrust against: the root is התת hathath or התה hathah, to rush violently upon, to assault. It points out the disorderly riotous manner in which this rebellion was conducted. As a bowing wall - a tottering fence.] Ye are just ready to fall upon others, and destroy them; and in that fall yourselves shall be destroyed: "Ye shall be slain the whole of you."
Read AdamClarke on Psalms 62 →
CambridgeThe Cambridge Bible for Schools and Colleges3. How long] For the indignant remonstrance cp. Psalms 4:2, noting also the connexion of that verse with Psalms 62:4; Psalms 62:7; Psalms 62:9 of this Psalm. God is on his side; they cannot harm him; how long will they persist in the futile attempt? will ye imagine mischief against a man?] This rendering, adopted from Jewish authorities by the scholars upon whom Coverdale largely relied, and passing on from him to the later versions, rests upon an impossible derivation. Render with R.V., following LXX and Vulg., will ye set upon a man. The corresponding Arabic word is said to be still used in Damascus in the sense of ‘to intimidate,’ ‘to threaten with violence.’ ye shall be slain] This is…
Read Cambridge on Psalms 62 →
Albert Barnes1798–1870Barnes' Notes on the BibleHow long will ye imagine mischief against a man? - The original word here rendered “imagine mischief,” from התת hâthath, occurs only in this place.
Read Albert Barnes on Psalms 62 →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
How long will you threaten a man? Will all of you throw him down like a leaning wall or a tottering fence?
How long will you assault a man? Would all of you throw him down, like a leaning wall, like a tottering fence?
How long will you threaten a man? Will all of you throw him down like a leaning wall or a tottering fence?
How long will you threaten a man? All of you are murderers, as dangerous as a leaning wall or an unstable fence.
Tyndale line
How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.
How long will ye set upon a man, That ye may slay him, all of you, Like a leaning wall, like a tottering fence?
How long will ye set upon a man, that ye may slay him, all of you, like a bowing wall, like a tottering fence?
How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be , and as a tottering fence.
How long wil ye imagine mischiefe against a man? ye shalbe all slaine: ye shalbe as a bowed wall, or as a wall shaken.
Strictly literal
How long will ye assail a man; will ye [seek], all of you, to break him down as a bowing wall or a tottering fence?
Till when do ye devise mischief against a man? Ye are destroyed all of you, As a wall inclined, a hedge that is cast down.
Until when do you devise mischief against a man? All of you are destroyed, || As a wall inclined, a hedge that is cast down.
(62:4) How long will ye devise mischief against a man? will ye all assault him murderously, as though he were a falling wall, a tottering fence?
How long, all of you, will you attack a man, that you may tip him over like a leaning wall or a shaky fence?
From the Latin
In a desert land, and where there is no way, and no water: so in the sanctuary have I come before thee, to see thy power and thy glory.
Simplified
How long are you going to attack me? All of you against one man! To you I'm just a broken wall, a collapsed fence.
How long will you go on designing evil against a man? running against him as against a broken wall, which is on the point of falling?
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 of Psalm 62:3 shows consistency in its wording. The Septuagint aligns with the MT in meaning, though it presents a different structure and choice of words, indicating a translation that sought to convey the essence of the original Hebrew.
עַד־ אָ֤נָה׀ תְּהֽוֹתְת֣וּ עַל אִישׁ֮ תְּרָצְּח֪וּ כֻ֫לְּכֶ֥ם כְּקִ֥יר נָט֑וּי גָּ֝דֵ֗ר הַדְּחוּיָֽה׃
8 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 62:3
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.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
אָן (an) is an adverb meaning 'where?' or 'whither?'. It can also refer to time, asking 'when?' or 'how long?'. The word is derived from a root meaning to indicate place or time, and it is used in contexts that inquire about location or duration.
אָן adv. where? or whither?
base
H575 אָן where? or whither?
575 'an awn
or manah {aw-naw'}; contracted from 370; where?; hence,
whither?, when?; also hither and thither:--+ any (no)
whither, now, where, whither(-soever).
see HEBREW for 0370
אָן (an) — where?.
1) where?, whither? (of place)
2) when?, until when?, how long? (of time)
HTi — ParticleHTi
הוּת (huth) primarily means to shout at or assail. It is derived from a root that suggests breaking in upon or overwhelming, and can also imply plotting or imagining mischief. The entries indicate a range of meanings related to aggressive vocalization or action.
[הוּת] vb. shout at
base
H2050 הוּת shout at
2050 hathath' haw-thath'
a primitive root; properly, to break in upon, i.e. to
assail:--imagine mischief.
הוּת (ha.tat) — to plot.
(Poel) to shout at, be frantic at, assail, break in, overwhelm, imagine mischief
HVpi2mp — Verb · Piel · imperfect second person masculine pluralHVpi2mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
רָצַח (ratsach) is a Hebrew verb meaning to murder or slay, with nuances of premeditated and accidental killing. It appears in various forms, including Qal (to murder), Niphal (to be slain), and Piel (to intensively murder or assassinate). The entries emphasize the act of killing a human being, particularly in a malicious context.
רָצַח vb. murder, slay
Qal murder, slay, with premeditation
Niph. I shall be slain
Pi. (intens.) murder, assassinate
Pu. ye murder
base
H7523 רָצַח murder, slay
7523 ratsach raw-tsakh'
a primitive root; properly, to dash in pieces, i.e. kill (a
human being), especially to murder:--put to death, kill,
(man-)slay(-er), murder(-er).
רָצַח (ra.tsach) — to murder.
1) to murder, slay, kill
1a)(Qal) to murder, slay
1a1) premeditated
1a2) accidental
1a3) as avenger
1a4) slayer (intentional) (participle)
1b) (Niphal) to be slain
1c) (Piel)
1c1) to murder, assassinate
1c2) murderer, assassin (participle) (subst)
1d) (Pual) to be killed
HVpi2mp — Verb · Piel · imperfect second person masculine pluralHVpi2mp
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/Sp2mp — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
קִיר (qir) means 'wall' and can refer to the walls of a house, chamber, or altar sides. It is derived from a root that is not clearly defined. The word appears in contexts such as Isaiah 22:5, where it is used to describe a wall.
קִיר 74 n.m. wall (√ unknown)
base
H7023 קִיר wall (√ unknown)
7023 qiyr keer
or qir (Isa. 22:5) {keer}; or (feminine) qiyrah {kee-raw'};
from 6979; a wall (as built in a trench):--+ mason, side,
town, X very, wall.
see HEBREW for 06979
קִיר (qir) — wall.
1) wall, side
1a) wall (of house or chamber)
1b) the sides (of the altar)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
wol.
See ARCHITECTURE; CITY; FORTIFICATION; HOUSE; JERUSALEM; VILLAGE.
Wall
Cities were surrounded by walls, as distinguished from “unwalled villages” (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
HVqsmsa — Verb · Qal · participle (passive) masculine singularHVqsmsa
גָּדֵר (gader) means 'wall' and can also refer to a fence or hedge. It is derived from the root word for a circumvallation, indicating an enclosure. The entries consistently highlight its meaning as a physical barrier, with no significant disagreement among the lexicons.
גָּדֵר n.m. wall
base
H1447 גָּדֵר wall
1447 gader gaw-dare'
from 1443; a circumvallation; by implication, an
inclosure:--fence, hedge, wall.
see HEBREW for 01443
גָּדֵר (ga.der) — wall.
fence, wall
Also means: ge.der (גֶּדֶר "wall" H1444)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
fens (batsar, mibhtsar):
Commonly used in the King James Version in the description of fortified places, as the translation of batsar, "to cut off," "to separate," "to fortify" (and forms) (De 3:5; 9:1; 28:52, etc.); mibhtsar, "fenced city," is a fortified place (Nu 32:17,36; Jos 10:20; 19:35, etc.); matsor, "fenced cities," means "bulwark," "citadel" (2Ch 8:5); metsurah, "fortification" (2Ch 11:23; 12:4; 14:6; 21:3); for "fenced" the American Standard Revised Version substitutes "fortified" in all these instances; in Da 11:15, mibhtsar is "a well-fortified city,"…
Fence
(Heb. gader), Num. 22:24 (R.V.). Fences were constructions of unmortared stones, to protect gardens, vineyards, sheepfolds, etc. From various causes they were apt to bulge out and fall (Ps. 62:3). In Ps. 80:12, R.V. (see Isa. 5:5), the psalmist says, “Why hast thou broken down her fences?” Serpents delight to lurk in the crevices of such fences (Eccl. 10:8; comp. Amos 5:19).
דָּחָה (dachah) means to push or thrust, with a range of meanings including to chase, drive away, or overthrow. It appears in various grammatical forms, such as Niph. where it indicates being thrust down. The entries also reference דָּחַח (dachach), which is a related form with a similar meaning.
דָּחָה vb. push, thrust
Qal push
Niph. be thrust or cast down
Pu. they are thrust down
base
[דָּחַח] vb. only Niph. Impf. 3mpl. Je 23:12 they shall be thrust down
ref
H1760a דָּחָה push, thrust H1760b דָּחַח only Niph. Impf. 3mpl. they shall be thrust down
1760 dachah daw-khaw'
or dachach {Jer. 23:12) {daw-khakh'}; a primitive root; to
push down:--chase, drive away (on), overthrow, outcast, X
sore, thrust, totter.
דָּחָה (da.chah) — to thrust.
1) to push, thrust, chase, overflow, totter, sore, drive away or out, be outcast, be cast down
1a) (Qal) to push, push violently
1b) (Niphal) to be thrust, be cast down
1c) (Pual) to be thrust down
דָּחַח (da.chach) — to thrust.
(Niphal) to be thrust down
A grammatical form of da.chah (דָּחָה "to thrust" H1760A)
HTd/Vqsfsa — Particle · verb qal participle (passive) feminine singularHTd/Vqsfsa
