Psalms 64:7 — Word Study
WLCוַיֹּרֵ֗ם אֱלֹ֫הִ֥ים חֵ֥ץ פִּתְא֑וֹם הָ֝י֗וּ מַכּוֹתָֽם׃
BSAto searchchâphas injusticeʻevel to finishtâmam plotchêphes△ to searchchâphas entrailsqereb manʼîysh heartlêb deepʻâmôq
| Greek | English | Parsing |
|---|---|---|
| וַיֹּרֵ֗ם | and he shot at them | Verb hiphil sequential imperfect third person masculine singular, suffix |
| אֱלֹ֫הִ֥ים | God | Noun common, masculine plural absolute |
| חֵ֥ץ | an arrow | Noun common, masculine singular absolute |
| פִּתְא֑וֹם | suddenly | Adverb |
| הָ֝י֗וּ | they will be | Verb, Qal, perfect third person common plural |
| מַכּוֹתָֽם׃ | wounds their | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But God will shoot them with arrows; suddenly they will be wounded. |
| KJV | But God shall shoot at them with an arrow; suddenly shall they be wounded. |
| ASV | But God will shoot at them; With an arrow suddenly shall they be wounded. |
| YLT | And God doth shoot them [with] an arrow, Sudden have been their wounds, |
| WEB | But God will shoot at them. They will be suddenly struck down with an arrow. |
| BBE | But God sends out an arrow against them; suddenly they are wounded. |
Where they part company is יָרָא — see How Translations Differ.
The main clause is followed by an adverbial phrase and a result clause, emphasizing the immediacy and effect of God's action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחֵפֶשׂ
verbקֶרֶב
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 64:7
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 — God's Judgment on the Wickedgenerated
Psalm 64:7 reflects on the deceptive plans of the wicked and God's response. The psalmist contrasts human scheming with divine intervention, emphasizing that while the wicked plot in secret, God will act decisively against them. This verse serves as a reminder of God's sovereignty and the certainty of His judgment, as seen in the surrounding verses that describe the fate of those who oppose Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:12–13 | If one does not repent, God will sharpen His sword; He has bent and strung His bow. |
| 2 | Psalm 18:14 | He shot His arrows and scattered the foes; He hurled lightning and routed them. |
| 3 | Deuteronomy 32:23–42 | I will heap disasters upon them; I will spend My arrows against them. |
| 4 | Job 6:4 | For the arrows of the Almighty have pierced me; my spirit drinks in their poison; the terrors of God are arrayed against me. |
| 5 | Lamentations 3:12–13 | He bent His bow and set me as the target for His arrow. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יָרָא, yarahgenerated
The verb יָרָא (*yarah*) is a hiphil form meaning 'to shoot' or 'to direct.' It captures both a literal sense of shooting arrows and a figurative sense of teaching or instructing. In this context, it signifies God's active role in delivering judgment against the wicked, illustrating His power and authority.
The use of this verb in a judgment context highlights the suddenness and precision of God's actions. The psalmist conveys that God's arrows of judgment will strike unexpectedly, reinforcing the theme of divine retribution.
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 יָרָא, He will shoot, which is followed by the subject אֱלֹהִים (God) and the object חֵץ (arrow). The structure indicates a clear action taken by God against the wicked.
The adverb פִּתְאֹם (suddenly) modifies the verb, emphasizing the unexpected nature of the judgment. The sentence structure highlights the immediacy of God's response to the wicked's plans.
Septuagint Backgroundgenerated
The Septuagint translates יָרָא with ἐχέλιπον, which means 'to shoot' or 'to cast away.' This choice aligns closely with the Hebrew meaning but may suggest a broader interpretation of God's action.
The translation reflects the urgency and decisiveness of God's judgment, emphasizing that it will come swiftly and without warning.
In plain words — the whole versegenerated
Psalm 64:7 tells us that God will act against the wicked by shooting arrows at them, indicating a sudden and unexpected judgment. This verse serves as a reminder of God's power to intervene in human affairs, especially when evil is plotted in secret.
Frequently Asked Questionsgenerated
This metaphor signifies God's judgment against the wicked, illustrating how He will act decisively and unexpectedly to bring justice.
The suddenness highlights the unexpected nature of God's judgment, reminding readers that they should not underestimate His power to intervene at any moment.
The verse contrasts the secret plans of the wicked with God's clear and powerful response, reinforcing the theme of divine justice throughout the psalm.
We learn that God is aware of human scheming and will act against injustice, providing assurance that He is in control of the situation.
Reflection Questionsgenerated
- In what areas of my life do I need to trust that God will act against injustice?
- How can I be more aware of my own actions and their consequences, knowing that God sees all?
- What are some ways I can encourage others to trust in God's timing for judgment?
- How does understanding God's sudden judgment change the way I view current events in the world?
The early church on this verse — how the Fathers read it
The verse has been referenced by early church fathers, illustrating its significance in discussions of divine judgment and justice.
"Arrows of infants have been made the strokes of them" [Psalms 64:7].Early Church Fathers on Psalms 64 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 64:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut God shall shoot at them [with] an arrow,.... With one or other of his four judgments; famine, pestilence, sword, and wild beasts, Ezekiel 14:21; which he brings upon wicked men; and may be
Read John Gill on Psalms 64 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey search out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart, is deep. -When all the plot is ripe, then ensues sudden destruction of the wicked plotters.
Read Robert Jamieson on Psalms 64 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod shall shoot at them; though I can neither search out or prevent their subtle devices, yet God can and will certainly do it. Suddenly; shortly and unexpectedly.
Read Matthew Poole on Psalms 64 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 64:7 But God shall shoot at them [with] an arrow; suddenly shall they be wounded.Ver. 7. But God shall shoot at them, &c.] He shall overshoot them in their own bow, pay them home in their own coin; he will deal with them lege talionis, for he loveth to retaliate, see Psalms 64:4, they shall find that he can handle his arms a fair deal better against them than they did against David. With an arrow suddenly] As was Ahab, and the rich fool, Luke 12:16-21, while he sat pruning himself like a bird on a bough, death fetched him off suddenly by his shaft shot at him, and down be came tumbling. See 1 Thessalonians 5:3.
Read John Trapp on Psalms 64 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7, 8) The meaning of these verses is clear. In the moment of their imagined success, their deeply-laid schemes just on the point of ripening, a sudden Divine retribution overtakes the wicked, and all their calumnies, invented with such cunning, fall back on their own heads. But the construction is most perplexing. The text presents a tangled maze of abrupt clauses, which, arranged according to the accents, run: And God shoots an arrow, sudden are their wounds, and they make it (or him) fall on themselves their tongue. The last clause seems to pronounce the law which obtains in Divine judgment. While God orders the retribution it is yet the recoil of their own evil on the guilty. In these…
Read Charles John Ellicott on Psalms 64 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. But God shall shoot at them with an arrow] They endeavour to trace me out, that they may shoot me; but God will shoot at them. This, if the Psalm refer to the times of David, seems to be prophetic of Saul's death. The archers pressed upon him, and sorely wounded him with their arrows. 1 Samuel 31:3.
Read AdamClarke on Psalms 64 →
CambridgeThe Cambridge Bible for Schools and Colleges7–10. They may scheme, but in the midst of their schemes the arrow of divine judgement pierces them: by this exhibition of God’s justice all men are warned, and the righteous are encouraged.
Read Cambridge on Psalms 64 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut God shall shoot at them with an arrow - That is, Instead of their being able to carry out their purposes of shooting the arrows which they had prepared against others, God will shoot his arrows against them.
Read Albert Barnes on Psalms 64 →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
But God will shoot them with arrows; suddenly they will be wounded.
But God will shoot at them. They will be suddenly struck down with an arrow.
But God will shoot them with arrows; suddenly they will be wounded.
But God will shoot at them; suddenly they will be wounded by an arrow.
Tyndale line
But God shall shoot at them with an arrow; suddenly shall they be wounded.
But God will shoot at them; With an arrow suddenly shall they be wounded.
But God shall shoot at them; with an arrow suddenly shall they be wounded.
But God shall shoot at them with an arrow; suddenly shall they be wounded.
But God will shoote an arrowe at them suddenly: their strokes shalbe at once.
Strictly literal
But God will shoot an arrow at them: suddenly are they wounded;
And God doth shoot them [with] an arrow, Sudden have been their wounds,
And God shoots them [with] an arrow, || Their wounds have been sudden,
(64:8) But God shooteth at them suddenly [his] arrow;—[thence] are come their wounds.
But God will shoot them; suddenly they will be wounded with his arrows.
From the Latin
Thou who preparest the mountains by thy strength, being girded with power:
Simplified
But God will shoot them with arrows; all of a sudden they will be wounded.
But God sends out an arrow against them; suddenly they are wounded.
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 states, "וַיֹּרֵ֗ם אֱלֹ֫הִ֥ים חֵ֥ץ פִּתְא֑וֹם הָ֝י֗וּ מַכּוֹתָֽם׃" which translates to, "But God will shoot them with arrows; suddenly they will be wounded." The Septuagint, while not providing a full translation here, aligns closely with the Masoretic Text, matching five out of six words, indicating a strong agreement in the core meaning of the verse. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this particular verse, so the primary witnesses affirm the same message without significant differences.
וַיֹּרֵ֗ם אֱלֹ֫הִ֥ים חֵ֥ץ פִּתְא֑וֹם הָ֝י֗וּ מַכּוֹתָֽם׃
5 of the 6 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 64:7
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 יָרָא (*yarah*) encompasses meanings related to shooting, pouring, and throwing. It can refer to actions like shooting arrows or casting water, as well as figurative uses such as teaching or directing. The entries indicate that it has both a literal and a figurative range, with roots in the idea of flowing or pointing out.
[יָרָא] vb. shoot, pour
Qal shoot with arrows
Hiph. and they shot at; Pt. pl. the shooters, archers
Hoph. he that watereth shall himself also be watered
base
יָרָה vb. throw, shoot
Qal
throw, cast
cast (= lay, set), corner-stone; pillar
shoot arrows
throw water, rain
Niph. shot through (with arrows)
Hiph.
throw, cast
shoot (arrows)
throw water, rain
point out, shew
direct, teach, instruct
base
H3384a יָרָא shoot, pour H3384b יָרָה throw, shoot .. throw, cast
. cast (= lay, set), corner-stone; pillar
. shoot arrows
. throw water, rain
. shot through (with arrows)
. . throw, cast
. shoot (arrows)
. throw water, rain
. point out, shew
. direct, teach, instruct
3384 yarah yaw-raw'
or (2 Chr. 26:15) yara; {yaw-raw'}; a primitive root;
properly, to flow as water (i.e. to rain); transitively, to
lay or throw (especially an arrow, i.e. to shoot);
figuratively, to point out (as if by aiming the finger), to
teach:--(+) archer, cast, direct, inform, instruct, lay, shew,
shoot, teach(-er,-ing), through.
יָרָא (ya.ra) — to shoot.
1) to shoot, pour
1a) (Qal)
1a1) to shoot arrows
1b) (Hiphil)
1b1) to shoot at
1b2) part. shooter, archer
1c) to throw water, rain
יָרָה (ya.rah) — to show.
1) to point out, show
1b) to direct, teach, instruct
Hc/Vhw3ms/Sp3mp — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3mp
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
חֵץ (chets) means 'arrow,' primarily found in poetic and prophetic contexts. It is derived from a root meaning 'to pierce' and can imply a wound or refer to a thunderbolt in a figurative sense. The word also encompasses related terms like 'dart' and 'shaft,' indicating its use in various forms of weaponry.
חֵץ n.m. arrow, mostly poet. and proph.
base
H2671 חֵץ arrow, mostly poet. and proph.
2671 chets khayts
from 2686; properly, a piercer, i.e. an arrow; by
implication, a wound; figuratively, (of God) thunder-bolt; (by
interchange for 6086) the shaft of a spear:--+ archer, arrow,
dart, shaft, staff, wound.
see HEBREW for 02686
see HEBREW for 06086
חֵץ (chets) — arrow.
arrow
HNcmsa — Noun common · masculine singular absoluteHNcmsa
ar'-o. See ARCHERY; ARMOR.
Used by the Jews both in hunting and in war; sometimes merely a sharpened reed, sometimes feathered, barbed, and even poisoned, Job 6:4. The bow was of various forms and materials, and many could be used only by the strongest men, Ps 18:34. Arrows were used to convey fire to an enemy’s house, and for divination, Eze 21:21. The word is applied symbolically to children, Ps 127:4,5; to the lightning, Ps 18:14 Hab 3:11; to sudden calamities, Job 6:4 Ps 38:2 91:5
פִּתְאֹם (pit'om) means 'suddenly' and can also refer to 'suddenness.' It is primarily used as an adverb to describe an unexpected occurrence. The word is derived from another Hebrew term, but the entries do not provide specific verses where it is used.
פִּתְאֹם, once פֵּתְאוֹם subst. suddenness, usu. as adv. acc. suddenly
base
H6597 פִּתְאֹם, once פֵּתְאוֹם suddenness, usu. as adv. acc. suddenly
6597 pith'owm pith-ome'
or pith.om {pith-ome'}; from 6621; instantly:--straightway,
sudden(-ly).
see HEBREW for 06621
פִּתְאֹם (pit.om) — suddenly.
adv
1) suddenly, surprisingly
subst
2) suddenness
HD — AdverbHD
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
מַכָּה (makkah) refers to a blow or wound, encompassing meanings such as slaughter and pestilence. It is derived from a root meaning to strike and can imply defeat or conquest. The term appears in contexts like 2 Chronicles 2:10, where it relates to a physical blow, and can also refer to figurative concepts like carnage.
מַכָּה n.f. blow, wound, slaughter
base
H4347 מַכָּה blow, wound, slaughter
4347 makkah mak-kaw'
or (masculine) makkeh {muk-keh'}; (plural only) from 5221; a
blow (in 2 Chronicles 2:10, of the flail); by implication, a
wound; figuratively, carnage, also pestilence:--beaten, blow,
plague, slaughter, smote, X sore, stripe, stroke,
wound((-ed)).
see HEBREW for 05221
מַכָּה (mak.kah) — wound.
1) blow, wound, slaughter
1a) blow, stripe
1b) beating, scourging
1c) wound
1d) slaughter
1e) defeat, conquest
1f) plague
HNcfpc/Sp3mp — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
