Psalms 65:3 — Word Study
WLCדִּבְרֵ֣י עֲ֭וֹנֹת גָּ֣בְרוּ מֶ֑נִּי פְּ֝שָׁעֵ֗ינוּ אַתָּ֥ה תְכַפְּרֵֽם׃
BSAto hearshâmaʻ prayertᵉphillâh tillʻad allkôl fleshbâsâr Lebobôwʼ
| Greek | English | Parsing |
|---|---|---|
| דִּבְרֵ֣י | things of | Noun common, masculine plural construct |
| עֲ֭וֹנֹת | iniquities | Noun common, feminine plural absolute |
| גָּ֣בְרוּ | they are [too] strong | Verb, Qal, perfect third person common plural |
| מֶ֑נִּי | for me | Preposition, suffix |
| פְּ֝שָׁעֵ֗ינוּ | transgressions our | Noun common masculine plural construct, suffix |
| אַתָּ֥ה | you | Pronoun |
| תְכַפְּרֵֽם׃ | you atone for them | Verb piel imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When iniquities prevail against me, You atone for our transgressions. |
| KJV | Iniquities prevail against me: as for our transgressions, thou shalt purge them away. |
| ASV | Iniquities prevail against me: As for our transgressions, thou wilt forgive them. |
| YLT | Matters of iniquities were mightier than I, Our transgressions — Thou dost cover them. |
| WEB | Sins overwhelmed me, but you atoned for our transgressions. |
| BBE | Evils have overcome us: but as for our sins, you will take them away. |
The translations agree on the core message of the verse, particularly regarding the concept of atonement.
The verse consists of a main clause followed by a subject and a verb, clearly outlining the relationship between sin and God's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectH859
verbעַד
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 65:3
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 Prayer for Forgivenessgenerated
Psalm 65:3 articulates a heartfelt plea from the psalmist, who recognizes the overwhelming nature of iniquities that confront him. In this context, the psalmist turns to God, affirming that despite the weight of sin, God is the one who atones for transgressions. This theme resonates throughout the Psalms, where the acknowledgment of human sinfulness is met with the assurance of divine mercy and forgiveness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 38:4 | For my iniquities have overwhelmed me; they are a burden too heavy to bear. |
| 2 | Psalm 40:12 | For evils without number surround me; my sins have overtaken me, so that I cannot see. They are more than the hairs of my head, and my heart has failed within me. |
| 3 | 2 Samuel 12:7–13 | Then Nathan said to David, “You are that man! This is what the LORD, the God of Israel, says: ‘I anointed you king over Israel, and I delivered you from the hand of Saul. |
| 4 | Micah 7:8–9 | Do not gloat over me, my enemy! Though I have fallen, I will arise; though I sit in darkness, the LORD will be my light. |
| 5 | Romans 7:23–25 | But I see another law at work in my body, warring against the law of my mind and holding me captive to the law of sin that dwells within me. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — תְכַפְּרֵֽם, te.kha.pe.Remgenerated
The verb כִּפֶּר (kaphar) means 'to cover' or 'to atone.' It is used in a variety of contexts, often relating to the idea of making amends or seeking forgiveness. In this verse, the form תְכַפְּרֵֽם indicates a second-person masculine singular action, meaning 'You atone for them.' This highlights God's active role in providing forgiveness.
The parsing indicates that this is a piel imperfect verb, suggesting an ongoing or repeated action. The use of the second person emphasizes the direct relationship between the psalmist and God, portraying Him as the one who takes initiative in atoning for sin.
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
One finite verb governs the verse — גָּ֣בְרוּ, they are strong — with a subject and an object attached. The structure emphasizes the relationship between the overwhelming nature of iniquities and God's response to them.
The Hebrew word order places the subject אַתָּ֥ה (you) directly before the verb תְכַפְּרֵֽם, highlighting God's active role in atoning for transgressions.
Septuagint Backgroundgenerated
The Septuagint translates תְכַפְּרֵֽם with προσευξῆς, indicating a focus on prayer as a means of seeking atonement. This choice may suggest an interpretive shift towards the act of prayer as integral to the process of seeking forgiveness.
The translation reflects a broader understanding of the relationship between prayer and atonement, emphasizing the importance of turning to God in times of moral failure.
In plain words — the whole versegenerated
Psalm 65:3 expresses a plea for God's mercy in the face of overwhelming iniquities. The psalmist acknowledges that while sin may prevail, it is God who atones for transgressions, highlighting His role as a merciful God who forgives and purges away sin.
Frequently Asked Questionsgenerated
It means that the psalmist feels overwhelmed by sin and moral failures, recognizing the weight of iniquity in his life.
God atones for transgressions through His mercy and forgiveness, often understood in the context of sacrificial practices in the Old Testament.
Acknowledging sin is crucial because it sets the stage for seeking forgiveness and highlights the need for divine intervention in overcoming moral failings.
Prayer is a vital means of communication with God, allowing individuals to express their need for forgiveness and to seek His mercy.
Reflection Questionsgenerated
- How do I recognize the iniquities in my own life, and what steps can I take to address them?
- In what ways have I experienced God's atonement and forgiveness?
- Why is it important to approach God in prayer when feeling overwhelmed by sin?
- How can I cultivate a deeper understanding of God's mercy in my daily life?
The early church on this verse — how the Fathers read it
The early church fathers, such as Augustine of Hippo, referenced this verse to discuss the themes of sin and divine mercy, arguing from its implications on human nature.
"The discourses of unjust men have prevailed over us, and our iniquities You shall propitiate" [Psalms 65:3]....Every man, in whatsoever place he is born,Early Church Fathers on Psalms 65 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 65:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIniquities prevail against me,.... Or, "are mightier than I" (h); this may be understood either of the iniquities of others, his enemies; their "words of iniquities" (i) or iniquitous words, as in
Read John Gill on Psalms 65 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIniquities prevail against me: as for our transgressions, thou shalt purge them away.
Read Robert Jamieson on Psalms 65 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIniquities prevail against me; they are a burden too heavy for me, as he complains, . They are so many and great, that for them thou mightest justly reject my prayers, and destroy my person. But this is another glorious privilege granted to thy people, and that, in answer to their prayers, thou dost graciously pardon and purge away their sins.
Read Matthew Poole on Psalms 65 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 65:3 Iniquities prevail against me: [as for] our transgressions, thou shalt purge them away.Ver. 3. Iniquities prevail against me] And seek to choke my prayers; they prick me in the foot, as it were, that I cannot come to thee in prayer; or not with that confidence; but that is more than needs, since As for our transgressions, thou shalt purge them away] So that if we turn from them they shall not hinder good things from us. No man was ever rejected by God for his confessed badness, as sundry have been for their supposed goodness: witness the publican and the Pharisee, Luke 18:9-14
Read John Trapp on Psalms 65 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Iniquities.—Literally, Words (or, things) of iniquities, i.e., details of crime, or instances of wickedness. (Comp. Psalms 35:20; Psalms 105:27; Psalms 145:5.) Prevail.—Better, have prevailed, have overcome me, been too much for me. No doubt, though the pronoun is singular, we are to think of Israel at large here, confessing, by the mouth of the poet, its unworthiness of that Divine communion for which still (see next verse) God had chosen them. This is more in keeping with the general tone of the psalm than to refer the confession to an individual. The LXX. and Vulg. give the pronoun in the plural. There appears in this verse an antithesis between iniquity and transgression. The latter…
Read Charles John Ellicott on Psalms 65 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Iniquities prevail against me] This is no just rendering of the original, דברי עונת גברו מני dibrey avonoth gaberu menni; "iniquitous words have prevailed against me," or, "The words of iniquity are strong against me." All kinds of calumnies, lies, and slanders have been propagated, to shake my confidence, and ruin my credit. Our transgressions, thou shalt purge them away.] Whatsoever offences we have committed against thee, thou wilt pardon; תכפרם tecapperem, thou wilt make atonement for them, when with hearty repentance and true faith we turn unto thee. This verse has been abused to favour Antinomian licentiousness. The true and correct translation of the former clause will…
Read AdamClarke on Psalms 65 →CambridgeThe Cambridge Bible for Schools and Colleges3. Iniquities] Lit., words, or, matters of iniquities: many various items of iniquity. Cp. for the same idiom Psalms 105:27, Psalms 145:5. Virtually the clause is a protasis to the second line: Though manifold iniquities are too strong for me, As for our transgressions, Thou wilt purge them away. In the singular ‘me’ we may hear the voice of the Psalmist himself, or of some representative of the nation, the king or high-priest, who, like Daniel or Nehemiah, confesses his own sin as well as the sin of his people (Daniel 9:20; Nehemiah 1:6 : cp. Hebrews 5:3; Hebrews 7:27): but more probably it is the assembled congregation which speaks of itself first as an individual (‘against me’), then as…
Read Cambridge on Psalms 65 →Albert Barnes1798–1870Barnes' Notes on the BibleIniquities prevail against me - Margin, as in Hebrew, Words, or matters of iniquities. The literal meaning is words; and the idea may be that words spoken in iniquity, or slanderous words spoken by others, prevailed against him.
Read Albert Barnes on Psalms 65 →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
When iniquities prevail against me, You atone for our transgressions.
Sins overwhelmed me, but you atoned for our transgressions.
When iniquities prevail against me, You atone for our transgressions.
Our record of sins overwhelms me, but you forgive our acts of rebellion.
Tyndale line
Iniquities prevail against me: as for our transgressions, thou shalt purge them away.
Iniquities prevail against me: As for our transgressions, thou wilt forgive them.
Iniquities prevail against me: as for our transgressions, thou shalt purge them away.
Iniquities prevail against me: as for our transgressions, thou shalt purge them away.
Wicked deedes haue preuailed against me: but thou wilt be mercifull vnto our transgressions.
Strictly literal
Iniquities have prevailed against me: our transgressions, thou wilt forgive them.
Matters of iniquities were mightier than I, Our transgressions — Thou dost cover them.
Matters of iniquities were mightier than I, || Our transgressions—You cover them.
(65:4) The iniquitous things have become too mighty for me: our transgressions—these wilt thou wipe away.
Iniquities prevail against us; as for our transgressions, you will forgive them.
From the Latin
Say unto God, How terrible are thy works, O Lord! in the multitude of thy strength thy enemies shall lie to thee.
Simplified
Even though we're drowning in our sins and our disobedience, you forgive us.
Evils have overcome us: but as for our sins, you will take them away.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with the Septuagint maintaining five of the seven words from the Hebrew. This correspondence indicates a consistent understanding of the verse's message across these texts.
דִּבְרֵ֣י עֲ֭וֹנֹת גָּ֣בְרוּ מֶ֑נִּי פְּ֝שָׁעֵ֗ינוּ אַתָּ֥ה תְכַפְּרֵֽם׃
5 of the 7 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 65:3
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.
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
HNcfpa — Noun common · feminine plural absoluteHNcfpa
גָּבַר (gabar) is a Hebrew verb meaning to be strong or mighty, and it encompasses a range of related actions such as prevailing, strengthening, and confirming covenants. It can also imply acting insolently or proudly, particularly in relation to God. The word appears in various forms across different contexts, including Qal, Piel, Hiphil, and Hithpael.
גָּבַר vb. be strong, mighty
Qal
be strong, mighty
prevail
Pi. make strong, strengthen
Hiph. confirm a covenant
Hithp. shew himself a mighty one against; of wicked behave proudly toward
base
H1396 גָּבַר be strong, mighty .. be strong, mighty
. prevail
. make strong, strengthen
. confirm a covenant
. shew himself a mighty one against; of wicked behave proudly toward
1396 gabar gaw-bar'
a primitive root; to be strong; by implication, to prevail,
act insolently:--exceed, confirm, be great, be mighty,
prevail, put to more (strength), strengthen, be stronger, be
valiant.
גָּבַר (ga.var) — to prevail.
1) to prevail, have strength, be strong, be powerful, be mighty, be great
1a) (Qal)
1a1) to be strong, mighty
1a2) to prevail
1b) (Piel) to make strong, strengthen
1c) (Hiphil)
1c1) to confirm, give strength
1c2) to confirm (a covenant)
1d) (Hithpael)
1d1) to show oneself mighty
1d2) to act proudly (toward God)
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
HNcmpc/Sp1bp — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
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אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
The Hebrew word כִּפֶּר (kaphar) is built from a root meaning 'to cover.' It encompasses a range of meanings including to atone, pacify, and make propitiation, often in a legal or ritual context. The word also appears in a more literal sense, such as covering with pitch. There is a distinction between its uses in different grammatical forms, indicating various nuances in meaning.
כִּפֶּר vb. Pi. etc. denom. cover over (fig.), pacify, make propitiation
Pi.
cover over, pacify, propitiate
cover over, atone for sin, without sacrifice
cover over, atone for sin and persons by legal rites
Pu. be covered over, atoned for
Hithp. the iniquity of the house of Eli shall not be covered by peace-offering or minchah
Niph. and the blood shall be covered for them
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כָּפַר vb. denom. Gn 6:14 and thou shalt pitch it with pitch (P).
ref
H3722a כִּפֶּר vb. denom. cover over (fig.), pacify, make propitiation H3722b כָּפַר vb. denom. and thou shalt pitch it with pitch
3722 kaphar kaw-far'
a primitive root; to cover (specifically with bitumen);
figuratively, to expiate or condone, to placate or cancel:--
appease, make (an atonement, cleanse, disannul, forgive, be
merciful, pacify, pardon, purge (away), put off, (make)
reconcile(-liation).
כִּפֶּר (ki.pher) — to atone.
1) to cover, purge, make an atonement, make reconciliation
1a) (Piel)
1a1) to cover over, pacify, propitiate
1a2) to cover over, atone for sin, make atonement for
1a3) to cover over, atone for sin and persons by legal rites
1b) (Pual)
1b1) to be covered over
1b2) to be atoned for
1c) (Hithpael) to be covered
כָּפַר (ka.phar) — to cover.
(Qal) to coat or cover with pitch
HVpi2ms/Sp3mp — Verb piel imperfect second person masculine singular · suffixHVpi2ms/Sp3mp