Genesis 18:23 — Word Study
WLCוַיִּגַּ֥שׁ אַבְרָהָ֖ם וַיֹּאמַ֑ר הַאַ֣ף תִּסְפֶּ֔ה צַדִּ֖יק עִם־ רָשָֽׁע׃
BSAAbrahamʼAbrâhâm [the father of faith] stepped forwardnâgash▸ [drew near, approached] and saidʼâmar▸ Will You reallyʼaph [also, indeed] sweep awayçâphâh▸ [snatch, consume, destroy] the righteoustsaddîyq [just, upright, made right with God] withʻim [together, in the same manner as] the wickedrâshâʻ [morally wrong, sinful, guilty]
| Greek | English | Parsing |
|---|---|---|
| וַיִּגַּ֥שׁ | and he drew near | Verb, Qal, sequential imperfect third person masculine singular |
| אַבְרָהָ֖ם | Abraham | Noun proper masculine |
| וַיֹּאמַ֑ר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| הַאַ֣ף | ¿ also | Particle, particle |
| תִּסְפֶּ֔ה | will you sweep away | Verb, Qal, imperfect second person masculine singular |
| צַדִּ֖יק | [the] righteous | Adj |
| עִם־ | with | Preposition |
| רָשָֽׁע׃ | [the] wicked | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Abraham stepped forward and said, “Will You really sweep away the righteous with the wicked? |
| KJV | ¶ And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? |
| ASV | And Abraham drew near, and said, Wilt thou consume the righteous with the wicked? |
| YLT | And Abraham draweth nigh and saith, 'Dost Thou also consume righteous with wicked? |
| WEB | Abraham came near, and said, “Will you consume the righteous with the wicked? |
| BBE | And Abraham came near, and said, Will you let destruction come on the upright with the sinners? |
Where they part company is צַדִּ֖יק — see How Translations Differ.
The sentence consists of a main clause followed by a direct question, clearly showing Abraham's concern.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַבְרָהָם
verbנָגַשׁ
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 — Genesis 18:23
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 — Abraham's Intercession for Sodomgenerated
Genesis 18:23 shows Abraham stepping forward to speak with God about the fate of Sodom, expressing concern for the righteous who might be caught up in the judgment of the wicked. This passage illustrates Abraham's role as an intercessor and his deep commitment to justice, which is a recurring theme in the biblical narrative.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 73:28 | But as for me, it is good to draw near to God. I have made the Lord GOD my refuge, that I may proclaim all Your works. |
| 2 | Jeremiah 30:21 | Their leader will be one of their own, and their ruler will arise from their midst. And I will bring him near, and he will approach Me, for who would dare on his own to approach Me?” declares the LORD. |
| 3 | Hebrews 10:22 | let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and our bodies washed with pure water. |
| 4 | James 5:17 | Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. |
| 5 | Genesis 18:25 | Far be it from You to do such a thing—to kill the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Will not the Judge of all the earth do what is right?” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — תִּסְפֶּ֔ה, tis.Pehgenerated
The verb סָפָה (safah) means to sweep away or snatch. It conveys the idea of destruction or removal, indicating a forceful action. The parsing as an imperfect verb suggests an ongoing or future action, as Abraham asks God about the potential for such an act.
This verb's usage in the context of divine judgment raises questions about God's justice and mercy, as Abraham seeks to understand how the righteous will be treated in light of the wicked's fate.
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 sweep away, which aligns with the KJV and ASV.
Where others part company with the BSB is in the rendering of צַדִּ֖יק — just (DRA) and upright (BBE) reflect different nuances of righteousness.
Sentence Structuregenerated
The main verb of the verse is יִּגַּ֥שׁ, he drew near, which governs the action of Abraham approaching God. This sets the stage for the dialogue that follows.
The structure is straightforward, with Abraham's approach leading directly into his question about the fate of the righteous, emphasizing his role as an intercessor.
Septuagint Backgroundgenerated
The Septuagint translates תִּסְפֶּ֔ה as συναπολέσῃς, which means to destroy together. This choice emphasizes the totality of the action Abraham is concerned about — the complete destruction of both groups.
This translation reflects a direct engagement with the themes of justice and mercy in the context of divine judgment.
In plain words — the whole versegenerated
Genesis 18:23 shows Abraham approaching God to ask if the righteous will be swept away with the wicked. This moment highlights Abraham's concern for justice and his role as an intercessor.
Frequently Asked Questionsgenerated
Abraham's question indicates that he believes God is just and would not treat the righteous the same as the wicked, reflecting his deep faith and concern for justice.
Abraham intercedes because he cares for the righteous and wants to ensure that they are not destroyed along with the wicked, showcasing his compassion.
This passage emphasizes the balance between God's justice and mercy, as Abraham seeks to understand how God will act in judgment.
Abraham's approach teaches us about the importance of intercession and the courage to ask difficult questions in the pursuit of understanding God's nature.
Reflection Questionsgenerated
- In what ways can I approach God with my concerns about justice in the world?
- How can I be an intercessor for those who are vulnerable or in need?
- What does it mean to me that God is just and merciful?
- How can I reflect Abraham's faith in my own life?
The early church on this verse — how the Fathers read it
The earliest commentary on this passage comes from Bede, who discusses Abraham's intercession and the implications of his question about God's justice.
And they turned themselves from there and went towards Sodom; but Abraham still stood before the Lord, and approaching he said: Will you indeed destroy the righteous with the wicked? If fifty righteous are in the city,Early Church Fathers on Genesis 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 18:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Abraham drew near,.... To the Lord; he approached nearer to him, to have more close and intimate conversation with him on the subject of the destruction of Sodom, which he perceived, by what had
Read John Gill on Genesis 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? And Abraham drew near.
Read Robert Jamieson on Genesis 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. He approached unto God to inquire of him, and to pray unto him; for so the phrase of drawing near to God is used, .
Read Matthew Poole on Genesis 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 18:23 And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?Ver. 23. And Abraham drew near.] A privilege proper to such as have "a true heart," "full assurance of faith," and "a good conscience". "The hypocrite shall not come before him" He must stand without as a vagrant at the gate, that knows not whether the master is providing for him an alms, or a cudgel. But the upright comes into the parlour; yea, "dwells in God’ s presence," in the light of his countenance. Wilt thou also destroy the righteous?] Single suits speed not: we must back them with sound arguments, and reason the case with God concerning his judgments.
Read John Trapp on Genesis 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Abraham drew near.—As Jewish commentators remark, this word is especially used of prayer, and Abraham’s intercession is unspeakably noble. Nor must we suppose that he thought only of Lot. Doubtless he remembered the day when he had restored the persons and spoil to the king of Sodom. He had then seen their human affection; the joy of parent meeting with child, and friend with friend; and he hoped that there were good people among them, and that so marvellous a deliverance would work in many of them a true repentance. Neither must we suppose that Abraham adroitly began with a large number, with the intention of lessening it. It was the readiness with which each prayer was heard which…
Read Charles John Ellicott on Genesis 18 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Wilt thou also destroy the righteous with the wicked?] A form of speech similar to that in Genesis 18:17, an invariable principle of justice, that the righteous shall not be punished for the crimes of the impious. And this Abraham lays down as the foundation of his supplications. Who can pray with any hope of success who cannot assign a reason to God and his conscience for the petitions he offers? The great sacrifice offered by Christ is an infinite reason why a penitent sinner should expect to find the mercy for which he pleads.
Read AdamClarke on Genesis 18 →
CambridgeThe Cambridge Bible for Schools and Colleges23. Abraham drew near] Abraham’s intercession comes as a reply to Jehovah’s statement in Genesis 18:20-21, from which the doom of the cities might be inferred. It forms one of the most striking and pathetic passages in the book. It expresses the generous instincts of the patriarch’s nature. Nothing can exceed the dignified simplicity and deference in the utterance of his submissive expostulation. What adds to the effect, is that the servant of Jehovah, the nomad sheikh, pleads on behalf of the people of the Plain, dwellers in cities, sunk in iniquity. His concern for Lot, doubtless, forms the motive of the intercession, though Lot’s name and relationship are not put forward in extenuation…
Read Cambridge on Genesis 18 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Abraham drew near — He perceived the purpose of wrath, and was moved with the thought of a whole city, or group of cities, perishing, and said, Wilt thou also destroy the righteous with the wicked?
Read Daniel Denison Whedon on Genesis 18 →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
Abraham stepped forward and said, “Will You really sweep away the righteous with the wicked?
Abraham came near, and said, “Will you consume the righteous with the wicked?
Abraham stepped forward and said, “Will You really sweep away the righteous with the wicked?
Abraham approached and said, “Will you sweep away the godly along with the wicked?
Tyndale line
¶ And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?
And Abraham drew near, and said, Wilt thou consume the righteous with the wicked?
And Abraham drew near, and said, Wilt thou consume the righteous with the wicked?
And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?
Then Abraham drewe neere, and said, Wilt thou also destroy the righteous with the wicked?
Strictly literal
And Abraham drew near, and said, Wilt thou also cause the righteous to perish with the wicked?
And Abraham draweth nigh and saith, 'Dost Thou also consume righteous with wicked?
And Abraham draws near and says, “Do You also consume righteous with wicked?
And Abraham drew near, and said, Wilt thou then destroy the righteous also with the wicked?
Then Abraham approached and said, “Will you sweep away the righteous with the wicked?
From the Latin
And drawing nigh he said: Wilt thou destroy the just with the wicked?
Simplified
Abraham came to him and asked: “Are you really going to wipe out the good people along with the wicked?
And Abraham came near, and said, Will you let destruction come on the upright with the sinners?
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, the Septuagint, and the Samaritan Pentateuch all agree word for word on this verse. The Dead Sea Scrolls contain the same words, though they were supplied by an editor due to damage.
וַיִּגַּ֥שׁ אַבְרָהָ֖ם וַיֹּאמַ֑ר הַאַ֣ף תִּסְפֶּ֔ה צַדִּ֖יק עִם־ רָשָֽׁע׃
8 of the 8 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.
ויגשׁ אברהם ויאמר האף תספה צדיק עם רשׁע
Agrees with the Masoretic Text here, word for word.
[ויגש] [אברהם] [ויאמר] [האף] [תספה] [צדיק] [עם] [רשע]
nothing on the leather here — 8 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 Genesis 18:23
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.
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אַבְרָם (*Abram*) refers to the biblical figure later known as אַבְרָהָם (*Abraham*), meaning 'father of a multitude.' He is first mentioned in Genesis 11:26 as the son of Terah and is notable for being the patriarch of the Hebrew nation through God's covenant. The name reflects his role as a significant ancestor.
אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham
base
H85 אַבְרָם Abram = אַבְרָהָם Abraham
85 'Abraham ab-raw-hawm'
contracted from 1 and an unused root (probably meaning to be
populous); father of a multitude; Abraham, the later name of
Abram:--Abraham.
see HEBREW for 01
אַבְרָהָם (av.ra.ham) — Abraham.
A man living at the time of the Patriarchs, first mentioned at Gen.11.26;
son of: Terah (H8646);
brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989);
father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x
§ Abraham = "father of a multitude" or "chief of multitude"
friend of God and founder of Hebrew nation via God's elective covenant
N-proper — Noun proper masculineHNpm
a'-bra-ham:
I. NAME 1. Various Forms 2. Etymology 3. Association II. KINDRED III. CAREER 1. Period of Wandering 2. Period of Residence at Hebron 3. Period of Residence in the Negeb IV. CONDITIONS OF LIFE 1. Economic Conditions 2. Social Conditions 3. Political Conditions 4. Cultural Conditions V. CHARACTER 1. Religious Beliefs 2. Morality 3. Personal Traits VI. SIGNIFICANCE IN THE HISTORY OF RELIGION 1. In the Old Testament 2. In the New Testament 3. In Jewish Tradition 4. In the Koran VII. INTERPRETATIONS OF THE STORY OTHER THAN HISTORICAL 1. The Allegorical Interpretation 2. The Personification Theory 3. The Mythical Theory 4. The "Saga" Theory
I. Name.
1. Various Forms:
In the Old Testament, when applied, to the patriarch, the name appears as 'abhram, up to Ge 17:5; thereafter always as 'abhraham. Two other persons are named 'abhiram.…
Abraham
Father of a multitude, son of Terah, named (Gen. 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4). There is no mention of this first call in the Old Testament; it is implied, however, in Gen. 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Gen.…
(father of a multitude) was the son of Terah, and founder of the great Hebrew nation. (B.C. 1996-1822.) His family, a branch of the descendants of Shem, was settled in Ur of the Chaldees, beyond the Euphrates, where Abraham was born. Terah had two other sons, Nahor and Haran. Haran died before his father in Ur of the Chaldees, leaving a son, Lot; and Terah, taking with him Abram, with Sarai his wife and his grandson Lot, emigrated to Haran in Mesopotamia, where he died. On the death of his father, Abram, then in the 75th year of his age, with Sarai and Lot, pursued his course to the land of Canaan, whither he was directed by divine command, (Genesis 12:5) when he received the general promise that he should become the founder of a great nation, and that all the families of the earth should be blessed in him. He passed through the…
Father of a multitude, Ge 17:4,5; the great founder of the Jewish nation. He was a son of Terah, a descendant of Shem, and born in Ur, a city of Chaldea, A.M. 2008, B. C. 1996, Ge 11:27,28. Here he lived seventy years, when at the call of God he left his idolatrous kindred, and removed to Haran, in Mesopotamia, Ac 7:2-4, accompanied by his father, his wife Sarai, his brother Nahor, and his nephew Lot. A few years after, having buried his father, he again removed at the call of God, with his wife and nephew, and entered the land of promise as a nomad or wandering shepherd. Sojourning for a time at Shechem, he built here, as was his custom, an alter to the Lord, who appeared to him, and promised that land to his seed. Removing…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
Part | Adv — Particle · particleHTi/Tj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
סָפָה (safah) is a Hebrew verb that conveys the idea of sweeping or snatching away. It can refer to both the act of gathering or increasing something and the act of scattering or destroying it. The entries describe various forms of the verb, including its uses in different grammatical aspects, such as Qal, Niphal, and Hiphil, indicating actions like being snatched away or caught up.
[סָפָה] vb. sweep or snatch away, catch up
Qal
intrans. be snatched away
trans. sweep away
Niph.
be swept away, destroyed
be caught up, captured
Hiph. I will catch up against them calamities
base
H5595 סָפָה sweep or snatch away, catch up
5595 caphah saw-faw'
a primitive root; properly, to scrape (literally, to shave;
but usually figuratively) together (i.e. to accumulate or
increase) or away (i.e. to scatter, remove, or ruin;
intransitively, to perish):--add, augment, consume, destroy,
heap, join, perish, put.
סָפָה (sa.phah) — to snatch.
1) to sweep or snatch away, catch up, destroy, consume
1a) (Qal)
1a1) to be snatched away
1a2) to sweep or snatch away
1b) (Niphal)
1b1) to be swept away, be destroyed
1b2) to be caught up, be captured
1c) (Hiphil) to catch up, gather
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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 — AdjHAamsa
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine singular absoluteHNcmsa
