Exodus 23:8 — Word Study
WLCוְשֹׁ֖חַד לֹ֣א תִקָּ֑ח כִּ֤י הַשֹּׁ֙חַד֙ יְעַוֵּ֣ר פִּקְחִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽים׃
BSADo notlôʼ [under any circumstances] acceptlâqach▸ ◂a bribeshachad [a gift to influence, a reward] forkîy ◂a bribeshachad [a present to pervert justice] blindsʻâvar▸ [makes spiritually blind, deceives] those who seepiqqêach [the discerning, the perceptive] and twistsçâlaph▸ [perverts, corrupts] the wordsdâbâr [statements, testimonies] of the righteoustsaddîyq [the just, the upright]
| Greek | English | Parsing |
|---|---|---|
| וְשֹׁ֖חַד | and a bribe | Conjunction, noun common masculine singular absolute |
| לֹ֣א | not | Particle |
| תִקָּ֑ח | you must take | Verb, Qal, imperfect second person masculine singular |
| כִּ֤י | for | Particle |
| הַשֹּׁ֙חַד֙ | bribe | Particle, noun common masculine singular absolute |
| יְעַוֵּ֣ר | it makes blind | Verb, Piel, imperfect third person masculine singular |
| פִּקְחִ֔ים | clear-sighted [people] | Adj |
| וִֽיסַלֵּ֖ף | so it may pervert | Conjunction, verb piel third person masculine singular |
| דִּבְרֵ֥י | [the] words of | Noun common, masculine plural construct |
| צַדִּיקִֽים׃ | righteous [people] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not accept a bribe, for a bribe blinds those who see and twists the words of the righteous. |
| KJV | ¶ And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous. |
| ASV | And thou shalt take no bribe: for a bribe blindeth them that have sight, and perverteth the words of the righteous. |
| YLT | 'And a bribe thou dost not take; for the bribe bindeth the open -[eyed], and perverteth the words of the righteous. |
| WEB | “You shall take no bribe, for a bribe blinds those who have sight and perverts the words of the righteous. |
| BBE | Take no rewards in a cause: for rewards make blind those who have eyes to see, and make the decisions of the upright false. |
Where they part company is צַדִּיקִֽים — see How Translations Differ.
The main command is clear, followed by a reason and a consequence, emphasizing the seriousness of the prohibition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 — Exodus 23:8
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 — Laws on Justice and Integritygenerated
Exodus 23:8 is part of a series of laws given to the Israelites, emphasizing the importance of justice and integrity. This verse specifically addresses the dangers of bribery, which can lead to the corruption of those who are meant to uphold justice. It highlights the moral responsibility to remain impartial and fair, reflecting God's desire for a just society.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 16:19 | Do not deny justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. |
| 2 | 1 Samuel 8:3 | But his sons did not walk in his ways; they turned aside toward dishonest gain, accepting bribes and perverting justice. |
| 3 | 1 Samuel 12:3 | Here I am. Bear witness against me before the LORD and before His anointed: Whose ox or donkey have I taken? Whom have I cheated or oppressed? From whose hand have I accepted a bribe and closed my eyes? Tell me, and I will restore it to you.” |
| 4 | Psalm 26:10 | in whose hands are wicked schemes, whose right hands are full of bribes. |
| 5 | Proverbs 15:27 | He who is greedy for unjust gain brings trouble on his household, but he who hates bribes will live. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — שֹׁחַד, ve.Sho.chadgenerated
The word שֹׁחַד (shochad) refers to a bribe or gift intended to influence someone, often in a corrupt manner. It emphasizes the act of giving something with the expectation of receiving something in return, which is inherently unjust.
This noun is common in legal and moral contexts, indicating its significance in discussions about integrity. The lexicons consistently agree on its meaning, highlighting the corrupt nature of such gifts and their impact on justice.
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. The BSB uses bribe consistently, as do the KJV and ASV, maintaining the focus on corruption.
Where they part company is with צַדִּיקִֽים — the KJV uses the just, while the BBE opts for the upright, reflecting slightly different nuances of righteousness.
Sentence Structuregenerated
The verse contains one main verb, תִקָּ֑ח, you must take, which governs the rest of the sentence. It is followed by a clause explaining the reason for the prohibition against taking a bribe.
The structure emphasizes the consequences of accepting a bribe, linking the act directly to the outcomes of spiritual blindness and the distortion of justice.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שֹׁחַד is rendered as δῶρα (dōra), meaning 'gifts.' This choice reflects a broader interpretation of the term, suggesting a general category of gifts rather than the specific moral implications of bribery.
This translation choice indicates a potential widening of the term's meaning, which may have implications for understanding the nature of justice in the Greek-speaking world.
In plain words — the whole versegenerated
Exodus 23:8 warns against accepting bribes, explaining that doing so can blind the clear-sighted and distort the words of the righteous. This instruction is part of a larger set of laws aimed at ensuring justice within the community.
Frequently Asked Questionsgenerated
Accepting a bribe means taking a gift or payment to influence a decision or action, often leading to injustice.
Bribery undermines justice and fairness, corrupting the decision-making process and leading to unequal treatment.
Avoiding bribery involves maintaining integrity, being aware of ethical standards, and valuing justice over personal gain.
Accepting a bribe can lead to spiritual blindness and a distortion of truth, affecting both the individual and the community.
Reflection Questionsgenerated
- How can I ensure that I remain impartial in my decisions and actions?
- What steps can I take to promote justice in my community?
- In what ways can I guard against the influence of corruption in my life?
- How does this verse challenge my understanding of fairness and integrity?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 23:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shalt take no gift,.... Of the persons whose cause is to be tried in a court of judicature before judges; neither of those on the one side nor on the other, neither before the trial nor
Read John Gill on Exodus 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt not wrest the judgment of thy poor in his cause. Thou shalt not wrest the judgment of thy poor in his cause.
Read Robert Jamieson on Exodus 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou shalt take no gift, namely, from such whose causes are depending before thee; because if thou dost not sell justice for it, yet thou wilt both seem to do so, and be tempted to do so. Compare ,23 19:6. The wise, or, the open-eyed, and quick-sighted, who in this case cannot see, partly because they will not see, and partly because interest and affection do exceedingly corrupt the judgment, and render it very partial. The words of the righteous, i.e. the judgment of the righteous judges, i.e. of them who before were such, and are inclined to be so, and probably would be so, were they not tempted with bribes; or of them who by their place should be righteous. So they are called righteous…
Read Matthew Poole on Exodus 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 23:8 And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.Ver. 8. And thou shalt take no gift.] Rain is good, and ground is good; yet Ex eorum coniunctione fit lutum, saith Stapleton. So giving is kind, and taking is courteous, yet the mixing of them makes the smooth paths of justice foul and uneven.
Read John Trapp on Exodus 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Thou shalt take no gift—i.e., no bribe. Corruption has been always rife in the East, and the pure administration of justice is almost unknown there. Signal punishments by wise rulers have sometimes checked the inveterate evil (Herod. v. 25). But it recurs again and again—“Naturam expellas furca, tarnen usque recurret.” According to Josephus (contr. Ap. ii. 27), the Jewish law punished with death the judge who took a bribe. But Hebrew judges seem practically to have been no better than Oriental judges generally. (See 1 Samuel 8:3; Psalms 26:10; Proverbs 17:23; Isaiah 1:23; Isaiah 5:23; Micah 3:9-11, &c.) The corrupt Administration of justice was one of the crying evils which provoked…
Read Charles John Ellicott on Exodus 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Thou shalt take no gift] A strong ordinance against selling justice, which has been the disgrace and ruin of every state where it has been practised. In the excellent charter of British liberties called Magna Charta, there is one article expressly on this head: Nulli vendemus, nulli negabimus aut differemus, rectum aut justitiam. - Art. xxxiii. "To none will we sell, to none will we deny or defer, right or justice." This was the more necessary in those early and corrupt times, as he who had most money, and gave the largest presents (called then oblata) to the king or queen, was sure to gain his cause in the king's court; whether he had right and justice on his side or not.
Read AdamClarke on Exodus 23 →CambridgeThe Cambridge Bible for Schools and Colleges8. gift (twice)] bribe, as the same word is rendered in EVV. of 1 Samuel 8:3, Isaiah 33:15, and in RV. of Ezekiel 22:12. It is true, ‘gift’ had this sense in Old English; but the Heb. word means distinctively a ‘bribe,’ and there are places in which the sense of ‘gift’ is not clear. The same word (shôḥ ?ad) is also sometimes rendered ‘reward.’ See for allusions to the practice of taking bribes, Isaiah 1:23; Isaiah 5:23, Micah 3:11, Ezekiel 22:12, Psalms 26:10, Proverbs 17:8; Proverbs 17:23; it is what the righteous man never does, Psalms 15:5, Isaiah 33:15, nor Jehovah, Deuteronomy 10:17; it is forbidden, as here, in Deuteronomy 16:19, and cursed, if its object be to ‘slay an innocent…
Read Cambridge on Exodus 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Take no gift — That is, as a bribe. The marginal references show how repeatedly this sin is condemned in the Scriptures.
Read Daniel Denison Whedon on Exodus 23 →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
Do not accept a bribe, for a bribe blinds those who see and twists the words of the righteous.
“You shall take no bribe, for a bribe blinds those who have sight and perverts the words of the righteous.
Do not accept a bribe, for a bribe blinds those who see and twists the words of the righteous.
“You must not accept a bribe, for a bribe blinds those who see and subverts the words of the righteous.
Tyndale line
¶ And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.
And thou shalt take no bribe: for a bribe blindeth them that have sight, and perverteth the words of the righteous.
And thou shalt take no gift: for a gift blindeth them that have sight, and perverteth the words of the righteous.
And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.
Thou shalt take no gift: for the gift blindeth the wise, and peruerteth the wordes of the righteous.
Strictly literal
And thou shalt take no bribe; for the bribe blindeth those whose eyes are open, and perverteth the words of the righteous.
'And a bribe thou dost not take; for the bribe bindeth the open -[eyed], and perverteth the words of the righteous.
And you do not take a bribe, for the bribe binds the open-[eyed] and perverts the words of the righteous.
And thou shalt take no bribe; for the bribe blindeth the clear-sighted, and perverteth the words of the righteous.
Never take a bribe, for a bribe blinds those who see, and perverts honest people's words.
From the Latin
Neither shalt thou take bribes, which even blind the wise, and pervert the words of the just.
Simplified
Don't accept bribes, for a bribe blinds those who can see, and undermines the evidence of the honest.
Take no rewards in a cause: for rewards make blind those who have eyes to see, and make the decisions of the upright false.
Word by word, the decisions they made
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 is matched by the Septuagint in terms of wording, although the Septuagint's structure differs. The Samaritan Pentateuch presents three variations: it uses אל (not), עיני (eye), and צדקים (just), which alter the focus slightly but maintain the overall message.
וְשֹׁ֖חַד לֹ֣א תִקָּ֑ח כִּ֤י הַשֹּׁ֙חַד֙ יְעַוֵּ֣ר פִּקְחִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽים׃
10 of the 10 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.
ושׁחד אל תקח כי השׁחד יעור עיני פקחים ויסלף דברי צדקים
3 words differ from the Masoretic Text: אל (not), עיני (eye), צדקים (just)
ושחד [לא] תקח כי השחד יעור עיני פקחים ויסלף דברי [צדיקים]
8 words on the leather — 1 partly restored, 2 supplied entire by an editor.
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 Exodus 23:8
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.
שֹׁ֫חַד (shachad) refers specifically to a bribe or present, often implying a venal or redemptive nature. The entries indicate it can mean a gift or reward, stemming from a root related to giving. There is no significant disagreement among the lexicons regarding its meaning.
שֹׁ֫חַד n.m. present, specif. bribe
base
H7810 שֹׁ֫חַד present, specif. bribe
7810 shachad shakh'-ad
from 7809; a donation (venal or redemptive):--bribe(-ry),
gift, present, reward.
see HEBREW for 07809
שֹׁ֫חַד (sha.chad) — bribe.
present, bribe
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Bribe
None to be taken; “for the gift maketh open eyes blind, and perverteth the cause of the righteous” (Ex. 23:8, literally rendered).
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
שֹׁ֫חַד (shachad) refers specifically to a bribe or present, often implying a venal or redemptive nature. The entries indicate it can mean a gift or reward, stemming from a root related to giving. There is no significant disagreement among the lexicons regarding its meaning.
שֹׁ֫חַד n.m. present, specif. bribe
base
H7810 שֹׁ֫חַד present, specif. bribe
7810 shachad shakh'-ad
from 7809; a donation (venal or redemptive):--bribe(-ry),
gift, present, reward.
see HEBREW for 07809
שֹׁ֫חַד (sha.chad) — bribe.
present, bribe
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Bribe
None to be taken; “for the gift maketh open eyes blind, and perverteth the cause of the righteous” (Ex. 23:8, literally rendered).
עָוַר (avar) is a Hebrew verb meaning to blind or make blind, specifically in the Piel form. It is derived from the root associated with a film over the eyes. The entries consistently emphasize its meaning related to blindness, with no significant disagreement among the lexicons.
[עָוַר] vb. Pi. make blind, blind
base
H5786 [עָוַר] Pi. make blind, blind
5786 `avar aw-var'
a primitive root (rather denominatively from 5785 through the
idea of a film over the eyes); to blind:--blind, put out. See
also 5895.
see HEBREW for 05785
see HEBREW for 05895
עָוַר (a.var) — to blind.
(Piel) to blind, make blind, put out the eyes of
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
Blind
Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings…
פִּקֵּחַ (piqqeach) means 'seeing' or 'clear-sighted' and is associated with intelligence. It is derived from a root that emphasizes clarity of vision or understanding. The term appears in contexts that highlight wisdom and perceptiveness.
פִּקֵּחַ adj. seeing
base
H6493 פִּקֵּחַ seeing
6493 piqqeach pik-kay'-akh
from 6491; clear-sighted; figuratively,
intelligent:--seeing, wise.
see HEBREW for 06491
פִּקֵּחַ (piq.qe.ach) — seeing.
seeing, clear-sighted
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
סָלַף (salaf) is a Hebrew verb meaning to twist or pervert. It conveys the idea of overturning or ruining something, often in a figurative sense. The entries indicate that it can refer to subverting or distorting, particularly in contexts like bribery. There are no significant disagreements among the lexicons regarding its meaning.
סָלַף vb. twist, pervert, overturn
Pi.
pervert
subvert, turn upside down, ruin
base
H5557 סָלַף twist, pervert, overturn . . pervert
. subvert, turn upside down, ruin
5557 calaph saw-laf'
a primitive root; properly, to wrench, i.e. (figuratively) to
subvert:--overthrow, pervert.
סָלַף (sa.laph) — to pervert.
1) to twist, pervert, distort, overturn, ruin
1a) (Piel)
1a1) to pervert (of bribery)
1a2) to subvert, turn upside down, ruin
Conj | V-Piel-Imperf-3ms — Conjunction · verb piel third person masculine singularHC/Vpu3ms
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
N-mp — 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…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…