1 Kings 16:25 — Word Study
WLCוַיַּעֲשֶׂ֥ה עָמְרִ֛י הָרַ֖ע בְּעֵינֵ֣י יְהוָ֑ה וַיָּ֕רַע מִכֹּ֖ל אֲשֶׁ֥ר לְפָנָֽיו׃
BSABut OmriʻOmrîy [a king of Israel, succeeding Elah] didʻâsâh▸ evilraʻ [wrought evil, morally bad] in the sightʻayin [eyes, presence] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] and acted more wickedlyrâʻaʻ▸ [dealt wickedly, did worse] than allkôl [everything, everyone] who [were]ʼăsher before himpânîym [preceding him, those who came before]
| Greek | English | Parsing |
|---|---|---|
| וַיַּעֲשֶׂ֥ה | and he did | Verb, Qal, sequential imperfect third person masculine singular |
| עָמְרִ֛י | Omri | Noun proper masculine |
| הָרַ֖ע | the evil | Particle |
| בְּעֵינֵ֣י | in [the] eyes of | Preposition, noun common feminine dual construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וַיָּ֕רַע | and he did evil | Verb, Hiphil, sequential imperfect third person masculine singular |
| מִכֹּ֖ל | more than all | Preposition, noun common masculine singular absolute |
| אֲשֶׁ֥ר | [those] who | Particle |
| לְפָנָֽיו׃ | [were] before him | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Omri did evil in the sight of the LORD and acted more wickedly than all who were before him. |
| KJV | ¶ But Omri wrought evil in the eyes of the LORD, and did worse than all that were before him. |
| ASV | And Omri did that which was evil in the sight of Jehovah, and dealt wickedly above all that were before him. |
| YLT | And Omri doth the evil thing in the eyes of Jehovah, and doth evil above all who [are] before him, |
| WEB | Omri did that which was evil in Yahweh’s sight, and dealt wickedly above all who were before him. |
| BBE | And Omri did evil in the eyes of the Lord, even worse than all those before him, |
Where they part company is הָרַ֖ע — see How Translations Differ.
One main clause with two phrases that elaborate on Omri's actions and their significance.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectעׇמְרִי
verbעָשָׂה
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 — 1 Kings 16:25
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 — The Reign of Omrigenerated
1 Kings 16:25 provides insight into the reign of Omri, a king of Israel, who is noted for his evil actions in contrast to his predecessors. This verse is situated within a broader narrative that critiques the kings of Israel for their moral failings, particularly their idolatry and disobedience to God. Omri's reign is marked by significant events, including the establishment of the city of Samaria, which would become the capital of the northern kingdom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 16:30–31 | However, Ahab son of Omri did evil in the sight of the LORD, more than all who were before him. |
| 2 | 1 Kings 14:9 | You have done more evil than all who came before you. You have proceeded to make for yourself other gods and molten images to provoke Me, and you have flung Me behind your back. |
| 3 | Micah 6:16 | You have kept the statutes of Omri and all the practices of Ahab’s house; you have followed their counsel. Therefore I will make you a desolation, and your inhabitants an object of contempt; you will bear the scorn of the nations. ” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — עָמְרִ֛י, 'a.me.Rigenerated
The name עָמְרִי ('Omri) refers to a king of Israel known for his twelve-year reign. His actions are described as evil, which is significant in the context of Israel's history. The name itself means 'pupil of Jehovah', indicating a potential irony in his moral failure.
The verb עָשָׂה (asah) means 'to do' or 'to make', and is used extensively throughout the Hebrew Bible. In this context, it emphasizes the actions of Omri as deliberate and significant, contributing to the narrative of his wickedness.
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 וַיַּעֲשֶׂ֥ה (and he did) governs the clause, indicating Omri's actions. The structure includes a prepositional phrase בְּעֵינֵ֣י (in the sight of) that specifies the context of his actions — before the LORD.
The phrase וַיָּ֕רַע (and he did evil) follows, reinforcing the negative assessment of Omri's reign. The use of sequential imperfect verbs indicates ongoing actions and a continuous moral decline.
Septuagint Backgroundgenerated
The Septuagint translates עָשָׂה as ἐποίησεν (he made), which retains the sense of action but may imply a different nuance in the Greek context. This choice emphasizes the act of doing rather than the moral implications.
For הָרַ֖ע, the LXX uses πονηρὸν (evil), which aligns closely with the Hebrew meaning but may carry additional connotations in Greek thought regarding moral evil.
In plain words — the whole versegenerated
1 Kings 16:25 tells us that Omri, a king of Israel, did evil in the sight of the LORD and acted more wickedly than all the kings who came before him. This verse highlights his moral failures and sets the stage for understanding the consequences of his reign.
Frequently Asked Questionsgenerated
It means that Omri's actions were morally wrong and displeasing to God, reflecting a pattern of disobedience among the kings of Israel.
Omri is noted for being more wicked than all his predecessors, indicating a significant moral decline in Israel's leadership.
Omri's actions led to further idolatry and disobedience in Israel, which ultimately resulted in God's judgment against the nation.
Omri's reign is significant because it marks a turning point in Israel's history, with his establishment of Samaria as the capital and his influence on future kings, particularly his son Ahab.
Reflection Questionsgenerated
- In what ways can I identify and address moral failures in my own life, similar to how Omri's actions are critiqued?
- How does understanding the actions of historical figures like Omri help me in my own decision-making?
- What can I learn from the consequences of Omri's reign to apply in my own life?
- How can I ensure that my actions align with what is pleasing to God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 16:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut Omri wrought evil in the eyes of the Lord,.... Openly and publicly, as if it were in defiance of him: and did worse than all that were before him; taking no warning by the judgments inflicted on
Read John Gill on 1 Kings 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut Omri wrought evil in the eyes of the LORD, and did worse than all that were before him. But Omri wrought evil.
Read Robert Jamieson on 1 Kings 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 16:25 But Omri wrought evil in the eyes of the LORD, and did worse than all that [were] before him.Ver. 25. And did worse than all.] Noluit solita peccare, as Seneca saith of some in his time: et puduit non esse impudentem, as Augustine of others in his: he sought to outsin his predecessors.
Read John Trapp on 1 Kings 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Did worse than all that were before him.—This phrase, used of Jeroboam in 1 Kings 14:9, may indicate, in addition to the acceptance and development of the old idolatry, some anticipation of the worse idolatry of Baal, formally introduced by Ahab. The “statutes of Omri” are referred to by Micah (Micah 6:16) in parallelism with the “works of the house of Ahab,” as the symbol of hardened and hopeless apostasy.
Read Charles John Ellicott on 1 Kings 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Did worse than all - before him] Omri was, 1. An idolater in principle; 2. An idolater in practice; 3. He led the people to idolatry by precept and example; and, which was that in which he did worse than all before him, 4. He made statutes in favour of idolatry, and obliged the people by law to commit it. See Micah 6:16, where this seems to be intended: For the statutes of Omri are kept, and all the works of the house of Ahab.
Read AdamClarke on 1 Kings 16 →CambridgeThe Cambridge Bible for Schools and Colleges25. But Omri wrought evil in the eyes of the Lord] R.V. and Omri did that which was evil in the sight of the Lord. Thus translating as in other passages. and did worse than] R.V. and dealt wickedly above. Cf. 2 Kings 21:11.
Read Cambridge on 1 Kings 16 →Albert Barnes1798–1870Barnes' Notes on the BibleOmri outwent his idolatrous predecessors in his zeal, reducing the calf-worship to a regular formal system, which went down to posterity (compare the marginal reference).
Read Albert Barnes on 1 Kings 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Did worse than all that were before him — Worse than Jeroboam, Nadab, Baasha, and Elah.
Read Daniel Denison Whedon on 1 Kings 16 →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 Omri did evil in the sight of the LORD and acted more wickedly than all who were before him.
Omri did that which was evil in Yahweh’s sight, and dealt wickedly above all who were before him.
But Omri did evil in the sight of the LORD and acted more wickedly than all who were before him.
Omri did more evil in the sight of the Lord than all who were before him.
Tyndale line
¶ But Omri wrought evil in the eyes of the LORD, and did worse than all that were before him.
And Omri did that which was evil in the sight of Jehovah, and dealt wickedly above all that were before him.
And Omri did that which was evil in the sight of the LORD, and dealt wickedly above all that were before him.
But Omri wrought evil in the eyes of the LORD, and did worse than all that were before him.
But Omri did euil in the eyes of the Lord, and did worse then all that were before him.
Strictly literal
And Omri wrought evil in the sight of Jehovah, and did worse than all that were before him.
And Omri doth the evil thing in the eyes of Jehovah, and doth evil above all who [are] before him,
And Omri does evil in the eyes of YHWH, and does evil above all who [are] before him,
And 'Omri did what is evil in the eyes of the Lord, and did worse than all that were before him.
Omri did what was evil in the sight of Yahweh and acted more wickedly than all who had been before him.
From the Latin
And Amri did evil in the sight of the Lord, and acted wickedly above all that were before him.
Simplified
Omri did what was evil in the Lord's sight—in fact he did more evil than those who lived before him.
And Omri did evil in the eyes of the Lord, even worse than all those before him,
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, "וַיַּעֲשֶׂ֥ה עָמְרִ֛י הָרַ֖ע בְּעֵינֵ֣י יְהוָ֑ה וַיָּ֕רַע מִכֹּ֖ל אֲשֶׁ֥ר לְפָנָֽיו׃" which translates to "But Omri did evil in the sight of the LORD and acted more wickedly than all who were before him." The Septuagint agrees with the Masoretic Text in meaning, as it matches 9 of the 9 words in a word-by-word correspondence, although the word order and articles may differ due to the nature of the Greek language. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong consensus among the ancient witnesses on this text.
וַיַּעֲשֶׂ֥ה עָמְרִ֛י הָרַ֖ע בְּעֵינֵ֣י יְהוָ֑ה וַיָּ֕רַע מִכֹּ֖ל אֲשֶׁ֥ר לְפָנָֽיו׃
9 of the 9 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 1 Kings 16:25
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.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word עָמְרִי (Omriy) refers primarily to Omri, a king of Israel known for his 12-year reign and as the father of Ahab. The entries also mention other individuals named Omri, including a man from the tribe of Benjamin and another from Judah. The name means 'pupil of Jehovah' and appears in various contexts throughout the Old Testament.
עָמְרִי 18 n.pr.m.
Omri, king of Israel
name in Benj.
in Judah
in Issachar
base
H6018 עָמְרִי
6018 `Omriy om-ree'
from 6014; heaping; Omri, an Israelite:--Omri.
see HEBREW for 06014
עׇמְרִי (om.ri) — Omri.
A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.16.16;
father of: Ahab (H0256)
§ Omri = "pupil of Jehovah"
1) king of the northern kingdom of Israel, successor to king Elah for whom he was the captain of the army; ruled for 12 years and succeeded by his infamous son Ahab
2) one of the sons of Becher the son of Benjamin
3) a descendant of Pharez the son of Judah
4) son of Michael and chief of the tribe of Issachar in the time of David
עׇמְרִי (om.ri) — Omri.
A man of the tribe of Benjamin living at the time of Egypt and Wilderness, only mentioned at 1Ch.7.8;
son of: Becher (H1071);
brother of: Zemirah (H2160), Joash (H3135), Eliezer (H0461I), Elioenai (H0454I), Jeremoth (H3406H), Abijah (H0029K), Anathoth (H6068H) and Alemeth (H5964H)
§ Omri = "pupil of Jehovah"
N-proper — Noun proper masculineHNpm
om'-ri (`omri; Septuagint Ambri; Assyrian "Chumri" and "Chumria"):
(1) The 6th king of Northern Israel, and founder of the IIIrd Dynasty which reigned for nearly 50 years. Omri reigned 12 years, circa 887-876 BC. The historical sources of his reign are contained in 1Ki 16:15-28; 20:34, the Moabite Stone, Assyrian inscriptions, and in the published accounts of recent excavations in Samaria. In spite of the brief passage given to Omri in the Old Testament, he was one of the most important of the military kings of Northern Israel.
1. His Accession:
Omri is first mentioned as an officer in the army of Elah, which was engaged in the siege of the Philistine town of Gibbethon. While Omri was thus engaged, Zimri, another officer of Elah's army, conspired against the king, whom he assassinated in a drunken debauch, exterminating at the same…
Omri
Servant of Jehovah. When Elah was murdered by Zimri at Tirzah (1 Kings 16:15-27), Omri, his captain, was made king (B.C. 931). For four years there was continued opposition to his reign, Tibni, another claimant to the throne, leading the opposing party; but at the close of that period all his rivals were defeated, and he became king of Israel, “Tibni died and Omri reigned” (B.C. 927). By his vigour and power he gained great eminence and consolidated the kingdom. He fixed his dynasty on the throne so firmly that it continued during four succeeding reigns. Tirza was for six years the seat of his government. He then removed the capital to Samaria (q.v.), where he died, and was succeeded by his son Ahab. “He wrought evil in the eyes of the Lord, and did worse than all that were before him.”
(pupil of Jehovah). Originally "captain of the host" to Elah, was afterward himself king of Israel, and founder of the third dynasty. (B.C. 926.) Omri was engaged in the siege of Gibbethon situated in the tribe of Dan, which had been occupied by the Philistines. As soon as the army heard of Elah’s death they proclaimed Omri king. Thereupon he broke up the siege of Gibbethon and attacked Tirzah, where Zimri was holding his court as king of Israel. The city was taken, and Zimri perished in the flames of the palace, after a reign of seven days. Omri, however, was not allowed to establish his dynasty without a struggle against Tibni, whom "half the people," (1 Kings 16:21) desired to raise to the throne. The civil war lasted four years. Comp. (1 Kings 16:15) with 1Kin 16:23 After…
Was general of the army of Elah king of Israel; but being at the siege of Gibbethon, and hearing that his master Elah was assassinated by Zimri who had usurped his kingdom, he raised the siege, and being elected king by his army, marched against Zimri, attacked him at Tirzah, and forced him to burn himself and all his family in the palace in which he had shut himself up. After his death, half of Israel acknowledged Omri for king, the other half adhered to Tibni, son of Ginath, which division continued four years. When Tebni was dead, the people united in Acknowledging Omri as king of all Israel, who reigned twelve years, six years at Tirzah, and six at Samaria, 1Ki 16:8-28.
Tirzah had previously been the chief residence of the kings of Israel; but when Omri purchased the hill of Shomeron,
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Art | Adj — ParticleHTd/Aamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd — Preposition · noun common feminine dual constructHR/Ncfdc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms