Isaiah 33:15 — Word Study
WLCהֹלֵ֣ךְ צְדָק֔וֹת וְדֹבֵ֖ר מֵֽישָׁרִ֑ים מֹאֵ֞ס בְּבֶ֣צַע מַעֲשַׁקּ֗וֹת נֹעֵ֤ר כַּפָּיו֙ מִתְּמֹ֣ךְ בַּשֹּׁ֔חַד אֹטֵ֤ם אָזְנוֹ֙ מִשְּׁמֹ֣עַ דָּמִ֔ים וְעֹצֵ֥ם עֵינָ֖יו מֵרְא֥וֹת בְּרָֽע׃
BSAHe who walkshâlak [in a right manner, uprightly] righteouslytsᵉdâqâh [with justice and morality] and speaksdâbar [with integrity, truthfully] with sinceritymêyshâr [uprightness, honesty] who refusesmâʼaç [to accept, despises] gainbetsaʻ [profit, unjust acquisition] from extortionmaʻăshaqqâh [oppression, unjust gain] whose handkaph [palm, grasp] nevernâʻar takestâmak [holds, grasps] a bribeshachad [a gift to influence, a corrupt payment] who stopsʼâṭam [shuts, closes] his earsʼôzen [the ability to hear, listen] againstshâmaʻ [from hearing, to avoid] murderous plotsdâm [bloodshed, evil plans] and shutsʻâtsam [closes tightly, blocks] his eyes tightlyʻayin [the source of sight, perception] againstrâʼâh [from seeing, to avoid] evilraʻ [bad, morally wrong, wickedness]
| Greek | English | Parsing |
|---|---|---|
| הֹלֵ֣ךְ | [one who] walks | Verb, Qal, participle (active) masculine singular |
| צְדָק֔וֹת | righteousness | Noun common, feminine plural absolute |
| וְדֹבֵ֖ר | and [one who] speaks | Conjunction, verb qal participle (active) masculine singular |
| מֵֽישָׁרִ֑ים | uprightness | Noun common, masculine plural absolute |
| מֹאֵ֞ס | [one who] rejects | Verb, Qal, participle (active) masculine singular |
| בְּבֶ֣צַע | unjust gain of | Preposition, noun common masculine singular construct |
| מַעֲשַׁקּ֗וֹת | extortion | Noun common, feminine plural absolute |
| נֹעֵ֤ר | [one who] shakes out | Verb, Qal, participle (active) masculine singular |
| כַּפָּיו֙ | hands his | Noun common feminine dual construct, suffix |
| מִתְּמֹ֣ךְ | from taking hold | Preposition, verb qal infinitive construct common |
| בַּשֹּׁ֔חַד | on bribe | Preposition, noun common masculine singular absolute |
| אֹטֵ֤ם | [one who] shuts | Verb, Qal, participle (active) masculine singular |
| אָזְנוֹ֙ | ear his | Noun common feminine singular construct, suffix |
| מִשְּׁמֹ֣עַ | from hearing | Preposition, verb qal infinitive construct common |
| דָּמִ֔ים | blood | Noun common, masculine plural absolute |
| וְעֹצֵ֥ם | and [one who] shuts | Conjunction, verb qal participle (active) masculine singular |
| עֵינָ֖יו | eyes his | Noun common feminine dual construct, suffix |
| מֵרְא֥וֹת | from looking | Preposition, verb qal infinitive construct common |
| בְּרָֽע׃ | on evil | Preposition |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who walks righteously and speaks with sincerity, who refuses gain from extortion, whose hand never takes a bribe, who stops his ears against murderous plots and shuts his eyes tightly against evil— |
| KJV | He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; |
| ASV | He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from taking a bribe, that stoppeth his ears from hearing of blood, and shutteth his eyes from looking upon evil: |
| YLT | Whoso is walking righteously, And is speaking uprightly, Kicking against gain of oppressions, Shaking his hands from taking hold on a bribe, Stopping his ear from hearing of blood, And shutting his eyes from looking on evil, |
| WEB | He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a bribe, who stops his ears from hearing of bloodshed, and shuts his eyes from looking at evil— |
| BBE | He whose ways are true, and whose words are upright; he who gives no thought to the profits of false acts, whose hands have not taken rewards, who will have no part in putting men to death, and whose eyes are shut against evil; |
The translations agree here on the meaning of righteousness, with no significant differences noted.
The structure is complex, with one main clause and multiple participial phrases elaborating on the subject's characteristics.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָלַךְ
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 33:15
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 Qualities of the Righteousgenerated
Isaiah 33:15 outlines the characteristics of a righteous person, emphasizing integrity, justice, and moral uprightness. This passage serves as a contrast to the fearful sinners in Zion, who are described in the preceding verse. The righteous are promised security and sustenance, highlighting the blessings that come from living according to God's standards, as seen in the following verse about dwelling on the heights.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 56:1–2 | This is what the LORD says: “Maintain justice and do what is right, for My salvation is coming soon, and My righteousness will be revealed. |
| 2 | Psalm 1:1–3 | Blessed is the man who does not walk in the counsel of the wicked, or set foot on the path of sinners, or sit in the seat of mockers. |
| 3 | Psalm 15:1–2 | O LORD, who may abide in Your tent? Who may dwell on Your holy mountain? |
| 4 | Psalm 24:4–5 | He who has clean hands and a pure heart, who does not lift up his soul to an idol or swear deceitfully. |
| 5 | Psalm 26:1–2 | Vindicate me, O LORD! For I have walked with integrity; I have trusted in the LORD without wavering. |
The Treasury of Scripture Knowledge — 33 references, hung on the phrase they belong to
The Key Word — צְדָק֔וֹת, tze.da.Kotgenerated
The noun צְדָקָה (tzedakah) refers to righteousness, embodying justice, virtue, and moral integrity. It is used to describe the ideal conduct expected of individuals, particularly in their relationship with God and others.
The parsing as a feminine plural noun indicates a collective concept of righteousness, encompassing various acts and attributes that align with God's moral standards. This term appears frequently throughout Scripture, often in contexts that emphasize ethical behavior and social 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.
Sentence Structuregenerated
The finite verb הֹלֵ֣ךְ (ho.Lekh), meaning 'walks,' governs the entire verse, with multiple clauses describing the actions and characteristics of the righteous person. The structure emphasizes the active nature of righteousness as a way of living.
The sentence is complex, with several participial phrases detailing the qualities of the subject. The arrangement highlights the importance of each characteristic, creating a comprehensive picture of the righteous individual.
Septuagint Backgroundgenerated
The Septuagint translates הֹלֵךְ as πορευόμενος (poreuomenos), which carries a similar meaning of 'walking' or 'going.' This choice reflects the active pursuit of righteousness.
The Greek word δικαιοσύνῃ (dikaiosynē) for righteousness suggests a broader interpretation, encompassing not just moral conduct but also the divine aspect of justice.
In plain words — the whole versegenerated
Isaiah 33:15 describes the qualities of a righteous person who walks uprightly, speaks sincerely, rejects unjust gain, and avoids evil. This verse highlights the importance of integrity and moral conduct in the eyes of God.
Frequently Asked Questionsgenerated
To walk righteously means to live in accordance with God's standards, demonstrating integrity and moral uprightness in all actions.
Rejecting gain from extortion signifies a commitment to justice and fairness, showing that one values ethical conduct over personal profit.
The verse emphasizes that those who embody these qualities will be secure and provided for, contrasting with the fate of the wicked.
Shutting one's eyes against evil implies actively avoiding wrongdoing and not allowing oneself to be influenced by immoral actions or thoughts.
Reflection Questionsgenerated
- In what ways can I demonstrate righteousness in my daily life?
- How can I actively reject unethical behavior in my surroundings?
- What steps can I take to ensure I am not influenced by evil?
- How does understanding these qualities of the righteous impact my relationship with God?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing the importance of integrity and the rejection of corruption in the life of a believer.
There are some who indeed do not receive rewards of money from ordination, yet bestow sacred orders for human favor, and from that very generosity seek only the recompense of praise.Early Church Fathers on Isaiah 33 →
We must bear in mind too that there are three ways in which deceit itself is practised, in that, surely, the object aimed at in it is either the secret interest of our fellow creatures' feelings, or the breath of applause,Early Church Fathers on Isaiah 33 →
Taking bribes is a violation of the truth. Therefore, it is said of the just man: “He who cleanses his hands of every gift will live on the heights.”Early Church Fathers on Isaiah 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 33:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that walketh righteously,.... These are the words of the prophet, in answer to those of the hypocrites.
Read John Gill on Isaiah 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and
Read Robert Jamieson on Isaiah 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that walketh righteously; who is just in all his dealings with men, of which the following clauses explain it: which is not spoken exclusively, as if piety towards God were not as necessary as righteousness towards men; but comprehensively, this being one evidence and a constant companion of piety. Speaketh uprightly; who speaks truly and sincerely, what he really intends. That despiseth; that refuseth it, not for politic reasons, as men sometimes may do, but from a contempt and abhorrency of injustice. From holding; or, from taking or receiving; as this verb signifies, 5:5 28:17. That will not receive, much less retain, bribes. That stoppeth his ears from hearing of blood; who will not…
Read Matthew Poole on Isaiah 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 33:15 He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;Ver. 15. He that walketh righteously,] q.d., Though you cannot, yet there are those that can, viz., "those that are in Christ Jesus, who walk not after the flesh, but after the Spirit." Surely to such there is "no one condemnation." Christ standeth as a screen between the wrath of God and his elect, for whose sake also this paschal lamb was once for all roasted in the fire of his Father’ s indignation, whereby they are not only "delivered from the wrath…
Read John Trapp on Isaiah 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15, 16) He that walketh righteously . . .—The answer to the question shows that the words point not to endless punishments, but to the infinite holiness of God. The man who is true and just in all his dealings can dwell in closest fellowship with that holiness which is to others as a consuming fire. To him it is a protection and defence, a “rock fortress,” in which he can dwell securely, where he will find all that he needs for the sustenance of soul and body, the bread and the water of life. The picture of the righteous man is in part an echo, probably a conscious echo, of Psalms 15, 24
Read Charles John Ellicott on Isaiah 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. That stoppeth his ears from hearing of blood - "Who stoppeth his ears to the proposal of bloodshed"] A MS. reads בדמים bedamim, "in blood."
Read AdamClarke on Isaiah 33 →CambridgeThe Cambridge Bible for Schools and Colleges14–16. Being thus assured of a speedy answer to his prayers, the writer proceeds, in language of great force and beauty, to describe the moral effect on the Jewish people.
Read Cambridge on Isaiah 33 →Albert Barnes1798–1870Barnes' Notes on the BibleHe that walketh righteously - In this and the following verses the prophet presents, in contrast, the confidence and the security of the righteous.
Read Albert Barnes on Isaiah 33 →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
He who walks righteously and speaks with sincerity, who refuses gain from extortion, whose hand never takes a bribe, who stops his ears against murderous plots and shuts his eyes tightly against evil—
He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a bribe, who stops his ears from hearing of bloodshed, and shuts his eyes from looking at evil—
He who walks righteously and speaks with sincerity, who refuses gain from extortion, whose hand never takes a bribe, who stops his ears against murderous plots and shuts his eyes tightly against evil—
The one who lives uprightly and speaks honestly; the one who refuses to profit from oppressive measures and rejects a bribe; the one who does not plot violent crimes and does not seek to harm others –
Tyndale line
He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;
He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from taking a bribe, that stoppeth his ears from hearing of blood, and shutteth his eyes from looking upon evil:
He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from looking upon evil;
He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;
Hee that walketh in iustice, and speaketh righteous things, refusing gaine of oppression, shaking his handes from taking of gifts, stopping his eares from hearing of blood, and shutting his eyes from seeing euill.
Strictly literal
— He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from taking hold of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil:
Whoso is walking righteously, And is speaking uprightly, Kicking against gain of oppressions, Shaking his hands from taking hold on a bribe, Stopping his ear from hearing of blood, And shutting his eyes from looking on evil,
Whoever is walking righteously, || And is speaking uprightly, || Kicking against gain of oppressions, || Shaking his hands from taking hold on a bribe, || Stopping his ear from hearing of blood, || And shutting his eyes from looking on evil,
He that walketh in righteousness, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands against taking hold of bribes, that stoppeth his ears against hearing of blood, and shutteth his eyes against looking on evil;
He who walks righteously and speaks honestly; who despises the gain of oppression, who shakes his hand so that it will not accept a bribe, who stops his ears from hearing about bloodshed, and who shuts his eyes from looking on evil—
From the Latin
He that walketh in justices, and speaketh truth, that casteth away avarice by oppression, and shaketh his hands from all bribes, that stoppeth his ears lest he hear blood, and shutteth his eyes that he may see no evil.
Simplified
Those who live right and speak the truth, those who refuse to profit from extortion and refuse to take bribes, who don't listen to plots to kill people, who close their eyes rather than look at evil.
He whose ways are true, and whose words are upright; he who gives no thought to the profits of false acts, whose hands have not taken rewards, who will have no part in putting men to death, and whose eyes are shut against evil;
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 of Isaiah 33:15 describes a person who walks righteously and speaks sincerely, while refusing gain from extortion and rejecting bribes. The Septuagint, while not providing a direct translation, matches 16 of the 19 words from the Masoretic Text, indicating a strong agreement in content, though the word order and articles differ. The Dead Sea Scrolls (1Qisaa) also align closely with the Masoretic Text, sharing the same themes and vocabulary, with all 19 words present. This suggests that the core message of the verse has been preserved across these ancient witnesses.
הֹלֵ֣ךְ צְדָק֔וֹת וְדֹבֵ֖ר מֵֽישָׁרִ֑ים מֹאֵ֞ס בְּבֶ֣צַע מַעֲשַׁקּ֗וֹת נֹעֵ֤ר כַּפָּיו֙ מִתְּמֹ֣ךְ בַּשֹּׁ֔חַד אֹטֵ֤ם אָזְנוֹ֙ מִשְּׁמֹ֣עַ דָּמִ֔ים וְעֹצֵ֥ם עֵינָ֖יו מֵרְא֥וֹת בְּרָֽע׃
16 of the 19 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.
הולוך צדקות וידבר מישרים מאס בבצע מעשקות נער כפ׳ו מתמך בשחוד אוטמ אוזני׳ו משמוע דמים יעצם עיני׳ו מראות ברע
19 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 33:15
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.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
צְדָקָה (tsdaqah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It can refer to God's attribute of sovereignty, righteousness in governance, and even justification or salvation. The term also implies righteous acts and has an Aramaic equivalent, צִדְקָה (tsid.qah).
צְדָקָה 157 n.f. righteousness
righteousness, in government
God's attribute as sovereign
righteousness, in a case or cause
righteousness = truthfulness
righteousness, as ethically right
righteousness as vindicated, justification, salvation, etc.
pl. righteous acts
base
H6666 צְדָקָה righteousness . righteousness, in government
. God's attribute as sovereign
. righteousness, in a case or cause
. righteousness = truthfulness
. righteousness, as ethically right
. righteousness as vindicated, justification, salvation, etc.
. pl. righteous acts
6666 tsdaqah tsed-aw-kaw'
from 6663; rightness (abstractly), subjectively (rectitude),
objectively (justice), morally (virtue) or figuratively
(prosperity):--justice, moderately, right(-eous)
(act, -ly, -ness).
see HEBREW for 06663
צְדָקָה (tse.da.qah) — righteousness.
1) justice, righteousness
1a) righteousness (in government)
1a1) of judge, ruler, king
1a2) of law
1a3) of Davidic king Messiah
1b) righteousness (of God's attribute)
1c) righteousness (in a case or cause)
1d) righteousness, truthfulness
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification, salvation
1f1) of God
1f2) prosperity (of people)
1g) righteous acts
Aramaic equivalent: tsid.qah (צִדְקָה "righteousness" H6665)
N-fp — Noun common · feminine plural absoluteHNcfpa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
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 | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
מֵישָׁר (meyshar) refers to concepts of evenness, uprightness, and equity. It is derived from a root meaning 'to be straight' and can figuratively denote prosperity or concord. The term is used in various contexts to express rectitude and fairness, often appearing in plural form with a singular sense.
[מֵישָׁר] n.m. evenness, uprightness, equity
base
H4339 [מֵישָׁר] evenness, uprightness, equity
4339 meyshar may-shawr'
from 3474; evenness, i.e. (figuratively) prosperity or
concord; also straightness, i.e. (figuratively) rectitude
(only in plural with singular sense; often
adverbially):--agreement, aright, that are equal, equity,
(things that are) right(-eously, things), sweetly,
upright(-ly, -ness).
see HEBREW for 03474
מֵישָׁר (me.shar) — uprightness.
1) evenness, uprightness, straightness, equity
1a) evenness, level, smoothness
1b) uprightness, equity
1c) rightly (as adv)
N-mp — Noun common · masculine plural absoluteHNcmpa
→ See RIGHTEOUSNESS
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
בֶ֫צַע (betsah) refers to gain that is typically acquired through violence or unjust means. The term encompasses notions of profit and covetousness, often implying dishonesty in the acquisition of wealth. It is derived from a root that suggests plunder, indicating a focus on unethical or violent means of obtaining gain.
בֶ֫צַע n.m. gain made by violence, unjust gain, profit
base
H1215 בֶ֫צַע gain made by violence, unjust gain, profit
1215 betsa` beh'-tsah
from 1214; plunder; by extension, gain (usually
unjust):--covetousness, (dishonest) gain, lucre, profit.
see HEBREW for 01214
בֶּ֫צַע (be.tsa) — unjust-gain.
profit, unjust gain, gain (profit) acquired by violence
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
מַעֲשַׁקָּה (ma`ashaqqah) refers to an act of extortion or oppression. It is derived from a root that conveys the idea of oppression, and the entries consistently emphasize its connection to extortionate deeds. The term appears in contexts related to unjust treatment or exploitation.
[מַעֲשַׁקָּה] extortionate act
base
H4642 [מַעֲשַׁקָּה] extortionate act
4642 ma`ashaqqah mah-ash-ak-kaw'
from 6231; oppression:--oppression, X oppressor.
see HEBREW for 06231
מַעֲשַׁקָּה (ma.a.shaq.qah) — oppression.
extortionate deed, extortion
N-fp — Noun common · feminine plural absoluteHNcfpa
eks-tor'-shun:
This particular word occurs twice in King James Version: Eze 22:12 (`osheq), and Mt 23:25 (harpage), and indicates that one who is an extortioner is guilty of snatching away from another by strife, greed and oppression that which does not lawfully belong to him. The element of covetousness and usury is involved in the meaning of this word; for it is greedily gotten gain. The publicans were considered as being specially guilty of this sin; this is clear from the Pharisee's deprecatory remark: "I am not .... an extortioner ..... as this publican" (Lu 18:11). Paul classes extortion (pleonexia, literally, "over-reaching") among a category of the grossest crimes known to humanity (
נָעַר (na'ar) is a Hebrew verb meaning to shake, shake out, or shake off. It encompasses various forms, including Qal (to shake out), Niphal (to be shaken), Piel (to shake off), and Hithpael (to shake oneself). The entries suggest a connection to the rustling of a mane, possibly linked to a lion's roar, and highlight its use in expressions of being shaken or tossed.
[נָעַר] vb. shake, shake out or off
Qal shake out
Niph. I am shaken out like a locust
Pi. so may God shake utterly out every man from his house
Hithp. shake thyself (free)
base
H5287 נָעַר shake, shake out or off
5287 na`ar naw-ar'
a primitive root (probably identical with 5286, through the
idea of the rustling of mane, which usually accompanies the
lion's roar); to tumble about:--shake (off, out, self),
overthrow, toss up and down.
see HEBREW for 05286
נָעַר (na.ar) — to shake.
1) to shake, shake out or off
1a) (Qal) to shake out, show emptiness
1b) (Niphal)
1b1) to be shaken
1b2) to shake oneself
1c) (Piel) to shake off or out
1d) (Hithpael) to shake oneself
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
The Hebrew word תָּמַךְ (tamak) is a primitive root meaning to grasp, support, or attain. It covers actions like holding fast, maintaining, and helping. The Qal form includes meanings such as to hold up or keep, while the Niphal form suggests being seized or held. There are no significant disagreements among the lexicons.
[תָּמַךְ] vb. grasp, support, attain
Qal
grasp, lay hold of
hold up, support
hold, keep
Niph. in the cords of his sin is he seized
base
H8551 תָּמַךְ grasp, support, attain
8551 tamak taw-mak'
a primitive root; to sustain; by implication, to obtain, keep
fast; figuratively, to help, follow close:--(take, up-)hold
(up), maintain, retain, stay (up).
תָּמַךְ (ta.makh) — to grasp.
1) to grasp, hold, support, attain, lay hold of, hold fast
1a) (Qal)
1a1) to grasp, lay hold of, attain
1a2) to hold up, support
1a3) to hold, keep
1a4) to take hold of each other
1b) (Niphal) to be seized, be held
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
hold: In the American Standard Revised Version frequently "stronghold" (Jud 9:49; 1Sa 22:4; 24:22; 2Sa 5:17; 23:14; 1Ch 11:16; 12:16). See FORTIFICATION. In Re 18:2 for the King James Version "cage" (phulake) the Revised Version (British and American) substitutes, as in first clause, "hold," and in the margin "prison."
Hold
A fortress, the name given to David’s lurking-places (1 Sam. 22:4, 5; 24:22).
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/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).
אטם (atam) is a Hebrew verb meaning to shut or close. It can refer to shutting lips or ears, and in a figurative sense, it describes the wicked stopping their ears. The root conveys a sense of narrowing or stopping, with various usages in the Old Testament.
[אטם] vb. shut, shut up
Qal shut, stop
Hiph. of adder, stopping ears, sim. of wicked.
base
H331 אטם shut, shut up
331 'atam aw-tam'
a primitive root; to close (the lips or ears); by analology
to contract (a window by bevelled jambs):--narrow, shut,
stop.
אָטַם (a.tam) — to shutter.
1) to shut, shut up, close
1a) (Qal) to shut, stop (of lips)
1b) (Hiphil) of the wicked stopping their ears (fig.)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-mp — Noun common · masculine plural absoluteHNcmpa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
עָצֹם (atsam) has two main meanings: to be vast, mighty, or numerous, and to shut the eyes. The word can describe strength or abundance in the Qal form, while the Hiphil form indicates making something strong. Additionally, it can refer to the act of closing the eyes, with variations in intensity noted in the entries.
[עָצֹם], עָצַם vb. be vast, mighty, numerous
Qal
be mighty
be numerous
Hiph. make strong
base
[עָצַם] vb. shut the eyes
Qal shutteth his eyes from seeing
Pi. he hath tightly shut your eyes
base
H6105a עָצֹם, עָצַם be vast, mighty, numerous .. be mighty
. be numerous
. make strong
H6105b עָצַם shut the eyes
6105 `atsam aw-tsam'
a primitive root; to bind fast, i.e. close (the eyes);
intransitively, to be (causatively, make) powerful or
numerous; denominatively (from 6106) to crunch the
bones:--break the bones, close, be great, be increased, be
(wax) mighty(-ier), be more, shut, be(-come, make)
strong(-er).
see HEBREW for 06106
עָצֹם (a.tsom) — be vast.
1) to be vast, be numerous, be mighty
1a)(Qal)
1a1) to be mighty
1a2) to be numerous
1b) (Hiphil) to make strong, make mighty
עָצַם (a.tsam) — to shut eyes.
1) to shut (the eyes), close (the eyes)
1a) (Qal) to shut (the eyes)
1b) (Piel) to shut tightly (the eyes)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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
Prep | Adj — PrepositionHR/Aamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23