1 Kings 5:4 — Word Study
WLCוְעַתָּ֕ה הֵנִ֨יחַ יְהוָ֧ה אֱלֹהַ֛י לִ֖י מִסָּבִ֑יב אֵ֣ין שָׂטָ֔ן וְאֵ֖ין פֶּ֥גַע רָֽע׃
BSAon every sideçâbîyb [all around, surrounding me]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֕ה | and now | Conjunction, adverb |
| הֵנִ֨יחַ | he has given rest | Verb, Hiphil, perfect third person masculine singular |
| יְהוָ֧ה | Yahweh | Noun proper |
| אֱלֹהַ֛י | God my | Noun common masculine plural construct, suffix |
| לִ֖י | to me | Preposition, suffix |
| מִסָּבִ֑יב | from round about | Preposition, noun common both singular absolute |
| אֵ֣ין | there not | Noun common, masculine singular construct |
| שָׂטָ֔ן | [is] an adversary | Noun common, masculine singular absolute |
| וְאֵ֖ין | and there not | Conjunction, noun common masculine singular construct |
| פֶּ֥גַע | [is] an occurrence | Noun common, masculine singular absolute |
| רָֽע׃ | evil |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But now the LORD my God has given me rest on every side, and there is no adversary or crisis. |
| KJV | But now the LORD my God hath given me rest on every side, so that there is neither adversary nor evil occurrent. |
| ASV | But now Jehovah my God hath given me rest on every side; there is neither adversary, nor evil occurrence. |
| YLT | 'And now, Jehovah my God hath given rest to me round about, there is no adversary nor evil occurrence, |
| WEB | But now Yahweh my God has given me rest on every side. There is no enemy and no evil occurrence. |
| BBE | But now the Lord my God has given me rest on every side; no one is making trouble, and no evil is taking place. |
Where they part company is in the rendering of שָׂטָן — see How Translations Differ.
The sentence is structured with a main clause followed by additional phrases that elaborate on the extent of the rest and the absence of threats.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectעַד
verbרָדָה
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 5:4
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 — Solomon's Declaration of Peacegenerated
1 Kings 5:4 reveals Solomon's acknowledgment of the peace granted by the LORD, allowing him to focus on building the temple. This moment reflects the fulfillment of God's promise to David regarding his son’s reign and the establishment of a house for the LORD, as seen in 1 Kings 5:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 4:24 | For Solomon had dominion over everything west of the Euphrates —over all the kingdoms from Tiphsah to Gaza—and he had peace on all sides. |
| 2 | 1 Chronicles 22:9 | But a son will be born to you who will be a man of rest. I will give him rest from all his enemies on every side; for his name will be Solomon, and I will grant to Israel peace and quiet during his reign. |
| 3 | Psalm 72:7 | May the righteous flourish in his days and prosperity abound, until the moon is no more. |
| 4 | Isaiah 9:7 | Of the increase of His government and peace there will be no end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness from that time and forevermore. The zeal of the LORD of Hosts will accomplish this. |
| 5 | Acts 9:31 | Then the church throughout Judea, Galilee, and Samaria experienced a time of peace. It grew in strength and numbers, living in the fear of the Lord and the encouragement of the Holy Spirit. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְהוָ֧ה, Yah.wehgenerated
The name יְהוָה (Yahweh) signifies the self-existent and eternal nature of God. It is a proper name for the God of Israel, often translated as 'the LORD'. This name is central to the Jewish faith and is used throughout the Old Testament to denote God's covenant relationship with His people.
In this verse, יְהוָה emphasizes the divine authority behind Solomon's peace and rest, indicating that it is not merely a political situation but a fulfillment of God's promise and presence.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the LORD for יְהוָה, consistent with the KJV and ASV.
Sentence Structuregenerated
The finite verb הֵנִ֨יחַ, he has given rest, governs the entire verse, with multiple phrases providing additional context. The structure indicates that Solomon's peace is a direct result of divine action.
The sentence begins with a conjunction, וְעַתָּ֕ה, indicating a transition to Solomon's current state of peace, contrasting with the previous struggles faced by his father David.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as Κύριος (Kýrios), which also means 'Lord' and carries the same covenantal significance. This choice reflects the continuity of God's identity from Hebrew to Greek.
For שָׂטָן, the Septuagint uses ἕως (heōs), which indicates a more general sense of opposition rather than the specific personal adversary implied in the Hebrew.
In plain words — the whole versegenerated
1 Kings 5:4 shows Solomon declaring that the LORD has given him peace all around, with no enemies or troubles. This peace allows him to focus on building the temple, fulfilling his father's legacy.
Frequently Asked Questionsgenerated
It signifies that God has provided peace and security, removing threats that could hinder Solomon's plans to build the temple.
Solomon contrasts his current peace with the wars faced by his father David, highlighting the fulfillment of God's promise for a stable reign.
The term 'adversary' refers to any opposition that could disrupt Solomon's reign, emphasizing the divine provision of safety.
Solomon's peace is a direct result of God's faithfulness in fulfilling His promises to David about establishing a house for the LORD.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's peace, as Solomon did?
- How can I recognize and appreciate the rest that God provides in my own circumstances?
- What does it mean to me that God is referred to as 'Yahweh' in this passage?
- How can I apply the lessons from Solomon's reign in my own leadership or responsibilities?
The early church on this verse — how the Fathers read it
Prudentius references this verse to illustrate the peace achieved by Solomon after the conflicts of his father David, emphasizing the transition to a time of rest.
After this war one work remains for us, O leaders, that which Solomon achieved, The peaceful scion and the unarmed heir Of a warlike realm, whose father’s weary hand Was sullied by the ardent blood of kings.Early Church Fathers on 1 Kings 5 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Kings 5:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut now the Lord my God hath given me rest on every side,.... From foreign enemies; for Solomon had no wars with any: [so that there is] neither adversary; or Satan, no internal enemy in his kingdom,
Read John Gill on 1 Kings 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Solomon sent to Hiram, saying, No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 5:4 But now the LORD my God hath given me rest on every side, [so that there is] neither adversary nor evil occurrent.Ver. 4. So that there is neither adversary.] The Vulgate hath it, Non est Satan. We use to say, Seldom lieth the devil dead in a ditch. He is the troublous one, and delighteth to hinder anything that is good; but at this time God had chained him up, and Solomon had nothing to hinder him. "The Lord is with you, whilst ye are with him," saith one prophet. And, "The Lord will be with the good," saith another. οπονηρος.
Read John Trapp on 1 Kings 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. There is neither adversary] אין שטן eyn satan, there is no satan-no opposer, nor any kind of evil; all is peace and quiet, both without and within. God has given me this quiet that I may build his temple. Deus nobis haec otia fecit.
Read AdamClarke on 1 Kings 5 →CambridgeThe Cambridge Bible for Schools and Colleges4. rest on every side] Cf. above 1 Kings 4:24. evil occurrent] ‘Occurrent’ is the old English form of the noun for which we now use ‘occurrence.’ Cf. Bacon Henry 7. (Pitt Press Series) p. 68. ‘He paid the king large tribute of his gratitude in diligent advertisement of the occurrents of Italy.’ Probably the A.V. rendering is due to the Vulgate, which has occursus malus.
Read Cambridge on 1 Kings 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThe contrast is not between different periods of Solomon’s reign, but between his reign and that of his father. Evil occurrent - Rather, evil occurrence.
Read Albert Barnes on 1 Kings 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Neither adversary nor evil occurrent — No adversary like the Philistines or Moabites, who were formerly anxious to reduce Israel to a state of subjection; no evil incident like the rebellion of
Read Daniel Denison Whedon on 1 Kings 5 →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 now the LORD my God has given me rest on every side, and there is no adversary or crisis.
But now Yahweh my God has given me rest on every side. There is no enemy and no evil occurrence.
But now the LORD my God has given me rest on every side, and there is no adversary or crisis.
But now the Lord my God has made me secure on all fronts; there is no adversary or dangerous threat.
Tyndale line
But now the LORD my God hath given me rest on every side, so that there is neither adversary nor evil occurrent.
But now Jehovah my God hath given me rest on every side; there is neither adversary, nor evil occurrence.
But now the LORD my God hath given me rest on every side; there is neither adversary, nor evil occurrent.
But now the LORD my God hath given me rest on every side, so that there is neither adversary nor evil occurrent.
But now the Lord my God hath giuen me rest on euery side, so that there is neither aduersarie, nor euill to resist.
Strictly literal
But now Jehovah my God has given me rest on every side: there is neither adversary nor evil event.
'And now, Jehovah my God hath given rest to me round about, there is no adversary nor evil occurrence,
And now, my God YHWH has given rest to me all around, there is no adversary nor evil occurrence,
(5:18) But now hath the Lord my God given me rest on every side, there is neither adversary nor evil hinderance.
But now, Yahweh my God has given me rest on every side. There is neither adversary nor disaster.
From the Latin
But now the Lord my God hath given me rest round about: and there is no adversary nor evil occurrence.
Simplified
But now the Lord my God has given me peace all around—no enemies, no bad things happening.
But now the Lord my God has given me rest on every side; no one is making trouble, and no evil is taking place.
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 this verse, with a close word-by-word correspondence. However, the Septuagint's word order and articles differ, reflecting its unique syntactical structure.
וְעַתָּ֕ה הֵנִ֨יחַ יְהוָ֧ה אֱלֹהַ֛י לִ֖י מִסָּבִ֑יב אֵ֣ין שָׂטָ֔ן וְאֵ֖ין פֶּ֥גַע רָֽע׃
9 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Kings 5:4
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
HC/D — Conjunction · adverbHC/D
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
HVhp3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.
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)
HNpt — Noun properHNpt
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)
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HNcmsc — Noun common · masculine singular constructHNcmsc
The Hebrew word שָׂטָן (*satan*) means 'adversary' and is often used to refer specifically to Satan, the arch-enemy of good. It is derived from a root meaning to oppose or withstand. The term covers both general adversaries and the superhuman figure of Satan, as noted in various lexicons.
שָׂטָן n.m. 1. adversary. 2. Satan
base
H7854 שָׂטָן 1. adversary. 2. Satan
7854 satan saw-tawn'
from 7853; an opponent; especially (with the article
prefixed) Satan, the arch-enemy of good:--adversary, Satan,
withstand.
see HEBREW for 07853
שָׂטָן (sa.tan) — Satan.
This name means adversary, one who withstands
1a) adversary (in general-personal or national)
2) superhuman adversary
2a) Satan (as noun pr)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
ad'-ver-sa-ri, ad'-ver-sa-ri: This word (in the singular or plural) is used in the Old Testament to render different Hebrew words. In thirty-two cases the word corresponds to the noun tsar, or the verb tsarar. This noun is the ordinary word for "foe" or "adversary." In twelve passages the Hebrew word, of which "adversary" is the translation, is saTan = noun or saTan = verb. This stem means "to oppose," or "thwart" anyone in his purpose or claims.
The angel of Yahweh was saTan to Balaam (Nu 22:22). The word often denotes a political adversary (1Ki 11:14,23,25). In four cases (namely, Prologue to Job; Zec 3:1,2; 1Ch 21:1; Ps…
Adversary
(Heb. satan), an opponent or foe (1 Kings 5:4; 11:14, 23, 25; Luke 13:17); one that speaks against another, a complainant (Matt. 5:25; Luke 12:58); an enemy (Luke 18:3), and specially the devil (1 Pet. 5:8).
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
פֶּ֫גַע (pega') refers to an occurrence or chance event. It is derived from a related root and is used to denote something that happens by chance. The entries consistently emphasize its meaning related to occurrences without significant disagreement.
פֶּ֫גַע n.m. occurrence, chance
base
H6294 פֶּ֫גַע
6294 pega` peh'-gah
from 6293; impact (casual):--chance, occurent.
see HEBREW for 06293
פֶּ֫גַע (pe.ga) — chance.
occurrence, happening, chance
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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
HAamsa — HAamsa
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