Isaiah 32:7 — Word Study
WLCוְכֵלַ֖י כֵּלָ֣יו רָעִ֑ים ה֚וּא זִמּ֣וֹת יָעָ֔ץ לְחַבֵּ֤ל עֲנִיִּים֙ בְּאִמְרֵי־ שֶׁ֔קֶר וּבְדַבֵּ֥ר אֶבְי֖וֹן מִשְׁפָּֽט׃
BSAThe weaponskᵉlîy [instruments, articles] of the scoundrelkîylay [rogue, churl] are destructiveraʻ [evil, wicked] ◂hehûwʼ hatchesyâʻats■ [devises, counsels] ◂plotszimmâh [wicked devices, schemes] to destroychâbal [corrupt, ruin] the poorʻânâv [meek, afflicted] with liesʼêmer [false words, deception] even when the pleadâbar [speech, judgment] of the needyʼebyôwn [poor, oppressed] is justmishpâṭ [right, justly]
| Greek | English | Parsing |
|---|---|---|
| וְכֵלַ֖י | and a scoundrel | Conjunction, noun common masculine singular absolute |
| כֵּלָ֣יו | weapons his | Noun common masculine plural construct, suffix |
| רָעִ֑ים | [are] evil | Adj |
| ה֚וּא | he | Pronoun |
| זִמּ֣וֹת | evil purposes | Noun common, feminine plural absolute |
| יָעָ֔ץ | he plans | Verb, Qal, perfect third person masculine singular |
| לְחַבֵּ֤ל | to ruin | Preposition, verb piel infinitive construct common |
| עֲנִיִּים֙ | afflicted [people] | |
| בְּאִמְרֵי־ | with words of | Preposition, noun common masculine plural construct |
| שֶׁ֔קֶר | falsehood | Noun common, masculine singular absolute |
| וּבְדַבֵּ֥ר | and when speaks | Conjunction, preposition, verb piel infinitive construct common |
| אֶבְי֖וֹן | [the] needy | Adj |
| מִשְׁפָּֽט׃ | justice | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The weapons of the scoundrel are destructive; he hatches plots to destroy the poor with lies, even when the plea of the needy is just. |
| KJV | The instruments also of the churl are evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right. |
| ASV | And the instruments of the churl are evil: he deviseth wicked devices to destroy the meek with lying words, even when the needy speaketh right. |
| YLT | And the miser — his instruments [are] evil, He hath counselled wicked devices, To corrupt the poor with lying sayings, Even when the needy speaketh justly. |
| WEB | The ways of the scoundrel are evil. He devises wicked plans to destroy the humble with lying words, even when the needy speaks right. |
| BBE | The designs of the false are evil, purposing the destruction of the poor man by false words, even when he is in the right. |
Where they part company is רָעִ֑ים — see How Translations Differ.
The sentence is structured around a main clause with supporting clauses that elaborate on the actions and intentions of the scoundrel.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbיָעַץ
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 — Isaiah 32:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Contrast of the Wicked and the Noblegenerated
Isaiah 32:7 illustrates the behavior of a scoundrel who uses deceit and lies to harm the needy. This verse is part of a larger passage that contrasts the wicked with the noble, emphasizing the moral decay of the scoundrel and the honorable intentions of the righteous. The surrounding verses highlight the foolishness of the wicked and the importance of standing up for justice and the oppressed, as seen in the subsequent verses that follow.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:23 | Your rulers are rebels, friends of thieves. They all love bribes and chasing after rewards. They do not defend the fatherless, and the plea of the widow never comes before them. |
| 2 | Isaiah 5:23 | who acquit the guilty for a bribe and deprive the innocent of justice. |
| 3 | Jeremiah 5:26–28 | For among My people are wicked men; they watch like fowlers lying in wait; they set a trap to catch men. |
| 4 | Micah 2:11 | If a man of wind were to come and say falsely, “I will preach to you of wine and strong drink,” he would be just the preacher for this people! |
| 5 | Micah 7:3 | Both hands are skilled at evil; the prince and the judge demand a bribe. When the powerful utters his evil desire, they all conspire together. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — כִּילַי, ve.khe.Laigenerated
The word כִּילַי (kiylay) refers to a scoundrel or rogue, indicating a person characterized by selfishness and deceit. It is derived from a root that means to withhold, suggesting a nature that is stingy and unkind.
In this context, the scoundrel represents those who use their cunning for evil purposes, particularly against the vulnerable, showing a complete disregard for justice and morality.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses destructive for the Hebrew word רָעִ֑ים (ra'im), while the KJV and others opt for evil.
Where translations differ, they do so over the rendering of רָעִ֑ים: the ASV, KJV, and others choose wicked, while the NETB opts for evil.
Sentence Structuregenerated
The verse comprises a series of clauses with a main subject and several actions linked to it. The finite verb יָעָ֔ץ (he plans) governs the actions of the scoundrel, with multiple phrases detailing his destructive intentions.
The structure emphasizes how the subject, the scoundrel, is central to the unfolding of the actions described, illustrating a clear progression from his planning to the execution of his evil schemes.
Septuagint Backgroundgenerated
The Septuagint translates כִּילַי as πονηρῶν (ponērōn), which carries a similar meaning of wickedness but may imply a broader sense of moral depravity.
This choice reflects an interpretation that emphasizes the scoundrel's nature as inherently evil, aligning with the overall theme of moral corruption in the text.
In plain words — the whole versegenerated
Isaiah 32:7 describes a scoundrel who uses his weapons to harm the poor with lies. This verse highlights the contrast between the wicked's deceitful actions and the noble's honorable intentions, emphasizing the importance of justice for the needy.
Frequently Asked Questionsgenerated
It means the scoundrel carefully devises schemes aimed at harming others, particularly the vulnerable, using deceitful tactics.
The verse highlights the unjust treatment of the needy by those who exploit them, emphasizing the moral obligation to protect and support the vulnerable.
Justice represents the rightful treatment of individuals, particularly the oppressed, contrasting sharply with the scoundrel's actions.
It fits within a broader discussion of the foolishness of the wicked and the importance of noble actions, showing the stark difference between the two.
Reflection Questionsgenerated
- In what ways can I recognize and resist the influence of deceit in my own life?
- How can I stand up for those who are vulnerable or oppressed in my community?
- What steps can I take to ensure my actions align with justice and righteousness?
- How do I discern between noble intentions and selfish motives in my decisions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 32:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe instruments also of the churl [are] evil,.... Not his [vessels] or measures he sells by, which are small and deficient, as Kimchi and Ben Melech interpret it; nor his servants, his tools in doing
Read John Gill on Isaiah 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe instruments also of the churl are evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right. The churl - the fraudulent (cf. Isaiah 32:5, note).
Read Robert Jamieson on Isaiah 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe instruments also of the churl are evil, Heb. The vessels, &c., which is a word of a very general signification among the Hebrews, and signifies any person or thing which is employed in a man’ s use and service. I say person, for the name of vessel is given to such persons as are instrumental to another, as to the Babylonians, who were God’ s instruments in executing his vengeance, to God’ s ministers, ; and to useful Christians, ; and to wives, . And so it may be here noted, that such covetous or wicked princes most willingly choose and employ wicked men in their affairs, because such men will, without any regard to conscience or justice, serve all their exorbitant desires or lusts. But…
Read Matthew Poole on Isaiah 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 32:7 The instruments also of the churl [are] evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right.Ver. 7. The instruments also of the churl are evil.] There is an elegance in the original, Cuius lepos in vertendo perit. By his instruments or vessels are meant, say some, his evil arts and deceits of all sorts; or, as others hold, his subordinate officers and teasers. Even when the needy speaketh right.] Right or wrong, he is sure to be undone; the doing of anything or of nothing he findeth alike dangerous. Scalig.
Read John Trapp on Isaiah 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) To destroy the poor with lying words . . .—The words, though perfectly generic in their form, are probably not without an implied reference to those who had thus acted towards Isaiah himself, making even him an “offender for a word” (Isaiah 29:21).
Read Charles John Ellicott on Isaiah 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. The instruments also of the churl are evil - "As for the niggard, his instruments are evil"] His machinations, his designs. The paronomasia, which the prophet frequently deals in, suggested this expression וכלי כליו vechelai kelaiv. The first word is expressed with some variety in the MSS. Seven MSS. read וכילי vekili, one וכל vechol, another וכולי vecoli. To destroy the poor with lying words - "To defeat the assertions of the poor in judgment"] A word seems to have been lost here, and two others to have suffered a small alteration, which has made the sentence very obscure. The Septuagint have happily retained the rendering of the lost word, and restored the sentence in all its…
Read AdamClarke on Isaiah 32 →CambridgeThe Cambridge Bible for Schools and Colleges7. The instruments] i.e. the weapons or methods, of the knave. The word is chosen because of its close similarity to that for “knave” (kçlai—kçlâv). On these machinations of the knave, see ch. Isaiah 29:21. even when the needy speaketh right] in a forensic sense (= “speaks with right on his side”).
Read Cambridge on Isaiah 32 →Albert Barnes1798–1870Barnes' Notes on the BibleThe instruments also - In the Hebrew here there is a paronomasia which cannot be imitated in a translation.
Read Albert Barnes on Isaiah 32 →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
The weapons of the scoundrel are destructive; he hatches plots to destroy the poor with lies, even when the plea of the needy is just.
The ways of the scoundrel are evil. He devises wicked plans to destroy the humble with lying words, even when the needy speaks right.
The weapons of the scoundrel are destructive; he hatches plots to destroy the poor with lies, even when the plea of the needy is just.
A deceiver’s methods are evil; he dreams up evil plans to ruin the poor with lies, even when the needy are in the right.
Tyndale line
The instruments also of the churl are evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right.
And the instruments of the churl are evil: he deviseth wicked devices to destroy the meek with lying words, even when the needy speaketh right.
The instruments also of the churl are evil: he deviseth wicked devices to destroy the meek with lying words, even when the needy speaketh right.
The instruments also of the churl are evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right.
For the weapons of the churle are wicked: hee deuiseth wicked counsels, to vndoe the poore with lying words: and to speake against the poore in iudgement.
Strictly literal
The instruments also of the churl are evil: he deviseth wicked devices to destroy the meek with lying words, even when the needy speaketh right.
And the miser — his instruments [are] evil, He hath counselled wicked devices, To corrupt the poor with lying sayings, Even when the needy speaketh justly.
And the miser—his instruments [are] evil, || He has counseled wicked schemes, || To corrupt the poor with lying sayings, || Even when the needy speaks justly.
The instruments also of the avaricious man are evil: he deviseth wicked resolves to destroy the poor with words of falsehood, even when the needy speaketh what is right.
The deceiver's methods are evil. He devises wicked schemes to ruin the poor with lies, even when the poor say what is right.
From the Latin
The vessels of the deceitful are most wicked: for he hath framed devices to destroy the meek, with lying words, when the poor man speaketh judgment.
Simplified
Cheats use evil methods; they devise schemes to ruin the poor with lies, even when right is on the side of the poor.
The designs of the false are evil, purposing the destruction of the poor man by false words, even when he is in the right.
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 supported by the Dead Sea Scrolls, which closely match the wording. Both sources agree on the depiction of the scoundrel's actions, while the Septuagint provides a different word order and some variation in expression.
וְכֵלַ֖י כֵּלָ֣יו רָעִ֑ים ה֚וּא זִמּ֣וֹת יָעָ֔ץ לְחַבֵּ֤ל עֲנִיִּים֙ בְּאִמְרֵי־ שֶׁ֔קֶר וּבְדַבֵּ֥ר אֶבְי֖וֹן מִשְׁפָּֽט׃
10 of the 13 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.
וכילי כלי׳ו רעים והוא זמות יעצ לחבל עניים באמרי שקר ובדבר אביונים משפט
13 words on the leather.
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 Isaiah 32:7
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.
כִּילַי (kiylay) refers to a knave or rogue, suggesting a sense of deceitfulness or base behavior. It is derived from a root meaning to withhold, indicating a niggardly nature. The entries consistently describe it as a term for a scoundrel.
כִּילַי, כֵּלַי n.m. knave
base
H3596 כִּילַי, כֵּלַי knave
3596 kiylay kee-lah'-ee
or kelay {kay-lah'-ee}; from 3557 in the sense of
withholding; niggardly:--churl.
see HEBREW for 03557
כִּילַי (ki.lay) — rogue.
scoundrel, knave
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
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
Adj — AdjHAampa
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
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
זִמָּה (zimmah) refers to a plan or device, particularly one that is wicked or malicious. It encompasses meanings related to evil intentions, such as lewdness and mischief. The term is derived from a root meaning to plot or devise, and it captures various forms of moral wrongdoing, including adultery and idolatry.
זִמָּה n.f. plan, device, wickedness
base
H2154 זִמָּה plan, device, wickedness
2154 zimmah zim-maw'
or zammah {zam-maw'}; from 2161; a plan, especially a bad
one:--heinous crime, lewd(-ly, -ness), mischief, purpose,
thought, wicked (device, mind, -ness).
see HEBREW for 02161
זִמָּה (zim.mah) — wickedness.
1) plan, device, wickedness, evil plan, mischievous purpose
1a) plan, purpose
1b) evil device, wickedness
1c) not chaste, incest, licentiousness, adultery, idolatry, harlotry
N-fp — Noun common · feminine plural absoluteHNcfpa
יָעַץ (ya`ats) is a Hebrew verb meaning to advise or counsel. It encompasses various forms, including advising, consulting, and deliberating, with nuances in different stems such as Qal, Niphal, and Hithpael. The word can also imply conspiracy in certain contexts. The entries suggest a focus on guidance and decision-making.
יָעַץ vb. advise, counsel
Qal advise, counsel
Niph. consult together, exchange counsel
Hithp. conspire against
base
H3289 יָעַץ advise, counsel
3289 ya`ats yaw-ats'
a primitive root; to advise; reflexively, to deliberate or
resolve:--advertise, take advise, advise (well), consult,
(give, take) counsel(-lor), determine, devise, guide, purpose.
יָעַץ (ya.ats) — to advise.
1) to advise, consult, give counsel, counsel, purpose, devise, plan
1a) (Qal)
1a1) to advise, counsel, give counsel, consult
1a2) counsellor (participle)
1b) (Niphal) to consult together, exchange counsel, deliberate, counsel together
1c) (Hithpael) to conspire
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
חָבַל (chabal) is a Hebrew root meaning to bind or pledge, often in the context of taking a pledge. It also conveys the ideas of destruction or corruption, as well as the physical act of writhing or travailing, particularly in childbirth. The lexicons note its use in various forms, including to spoil or be ruined, but do not indicate significant disagreement among them.
[חָבַל] vb. bind, pledge
Qal
bind
bind by taking a pledge of
Niph. Impf. becometh pledged to it
Pi. writhe, twist, hence travail
base
חָבַל vb. act (ruinously) corruptly
Qal act corruptly against
Niph. Impf. shall be ruined
Pi. ruin, destroy
Pu. be ruined, broken
base
H2254a חָבַל bind, pledge .. bind
. bind by taking a pledge of
. Impf. becometh pledged to it
H2254b חָבַל act (ruinously) corruptly .act corruptly against
. Impf. shall be ruined
. ruin, destroy
. be ruined, broken
H2254c חָבַל bind, pledge . writhe, twist, hence travail
2254 chabal khaw-bal'
a primitive root; to wind tightly (as a rope), i.e. to bind;
specifically, by a pledge; figuratively, to pervert, destroy;
also to writhe in pain (especially of parturition):--X at all,
band, bring forth, (deal) corrupt(-ly), destroy, offend, lay
&Š to (take a) pledge, spoil, travail, X very, withhold.
חָבַל (cha.val) — to pledge.
1) to bind
1a) (Qal)
1a1) to bind
2) to take a pledge, lay to pledge
2a) (Qal) to hold by a pledge, take in pledge, hold in pledge
2b) (Niphal) to give a pledge, become pledged
חָבַל (cha.val) — to destroy.
1) to destroy, spoil, deal corruptly, offend
1a) (Qal) to spoil, corrupt, offend
1b) (Niphal) to be ruined
1c) (Piel) to destroy, ruin
1d) (Pual) to be ruined, be broken
Aramaic equivalent: cha.val (חֲבַל "to destroy" H2255)
חָבַל (cha.val) — be in labour.
1) to bring forth, travail
1a) (Piel) to writhe, twist, travail
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
roo'-in (haricah, etc.; rhegma): "Ruin," the translation of haricah (Am 9:11; compare Ac 15:16, where the Revised Version (British and American) Greek text, ta katestrammena), and of a number of other Hebrew words: in Lu 6:49 rhegma, "breakage," is used both in a literal sense (Isa 23:13; 25:2, of fallen buildings; Eze 27:27; 31:13, of a state or people; Lu 6:49, of a house, etc.) and with a moral significance (Pr 26:28). the Revised Version margin correctly renders mikhshol in
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
HAampa — HAampa
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…
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
HNcmsa — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Conj | Prep | V-Piel-Inf-a — Conjunction · preposition · verb piel infinitive construct commonHC/R/Vpcc
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Adj — AdjHAamsa
ned'-i ('ebhyon).
See POOR.
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-ms — Noun common · masculine singular absoluteHNcmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;