Job 31:29 — Word Study
WLCאִם־ אֶ֭שְׂמַח בְּפִ֣יד מְשַׂנְאִ֑י וְ֝הִתְעֹרַ֗רְתִּי כִּֽי־ מְצָ֥אוֹ רָֽע׃
BSAIfʼim I have rejoicedsâmach▸ [felt intense gladness, been delighted] in my enemy’ssânêʼ [one who hates me, adversary] ruinpîyd [destruction, disaster] or exultedʻûwr [lifted up myself, triumphed] whenkîy evilraʻ [bad, morally harmful] befell himmâtsâʼ■ [happened to, came upon]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| אֶ֭שְׂמַח | I rejoiced | Verb, Qal, imperfect first person common singular |
| בְּפִ֣יד | in [the] disaster of | Preposition, noun common masculine singular construct |
| מְשַׂנְאִ֑י | [one who] hated me | Verb piel participle (active) masculine singular common, suffix |
| וְ֝הִתְעֹרַ֗רְתִּי | and I excited myself | Verb, Hithpael, sequential perfect first person common singular |
| כִּֽי־ | if | Particle |
| מְצָ֥אוֹ | it had found him | Verb qal perfect third person masculine singular, suffix |
| רָֽע׃ | calamity | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If I have rejoiced in my enemy’s ruin, or exulted when evil befell him— |
| KJV | If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him: |
| ASV | If I have rejoiced at the destruction of him that hated me, Or lifted up myself when evil found him |
| YLT | If I rejoice at the ruin of my hater, And stirred up myself when evil found him, |
| WEB | “If I have rejoiced at the destruction of him who hated me, or lifted up myself when evil found him |
| BBE | If I was glad at the trouble of my hater, and gave cries of joy when evil overtook him; |
The translations agree here, uniformly rendering the key verbs without significant variation.
The verse features a conditional main clause followed by two subordinate phrases, emphasizing Job's moral considerations.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרַע
verbשָׂמַח
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 — Job 31:29
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 — Job's Defense of His Integritygenerated
Job 31:29 presents Job reflecting on his moral standing, specifically questioning if he has ever found joy in the destruction of his enemy. This verse is part of a larger defense where Job asserts his righteousness amidst his suffering, emphasizing that he has not wished harm upon others, as seen in the surrounding verses. Job's integrity is central to his argument against the accusations of his friends, who suggest his suffering is due to hidden sin.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 1:12 | They mourned and wept and fasted until evening for Saul and his son Jonathan, and for the people of the LORD and the house of Israel, because they had fallen by the sword. |
| 2 | 2 Samuel 4:10–11 | when someone told me, ‘Look, Saul is dead,’ and thought he was a bearer of good news, I seized him and put him to death at Ziklag. That was his reward for his news! |
| 3 | 2 Samuel 16:5–8 | As King David approached Bahurim, a man from the family of the house of Saul was just coming out. His name was Shimei son of Gera, and as he approached, he kept yelling out curses. |
| 4 | Psalm 35:13–14 | Yet when they were ill, I put on sackcloth; I humbled myself with fasting, but my prayers returned unanswered. |
| 5 | Proverbs 17:5 | He who mocks the poor insults their Maker; whoever gloats over calamity will not go unpunished. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אֶ֭שְׂמַח, 'Es.machgenerated
The verb שָׂמַח (samach) means to rejoice or be glad, often in a context of celebration or relief. In this verse, it is in the imperfect tense, indicating a potential ongoing action or condition. Job uses it to express a hypothetical situation, questioning whether he has ever felt joy at the misfortune of his enemy.
This word encompasses a range of emotions tied to joy, including delight and exultation. Job's use of it here highlights his moral stance against rejoicing in the downfall of others, reinforcing his claim of integrity.
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 structure of this verse consists of two main clauses connected by the conjunction וְ (ve), indicating a conditional scenario. The finite verb אֶ֭שְׂמַח (esmach) governs the first clause, while the second clause begins with כִּי־ (ki), introducing a reason or condition related to the first.
The word order places emphasis on Job's potential feelings of joy, leading into the consequences of his actions regarding his enemy's calamity.
Septuagint Backgroundgenerated
The Septuagint translates בְּפִ֣יד as πτώματι (ptōmati), which means 'destruction' or 'ruin.' This choice reflects a direct correspondence to the Hebrew meaning, emphasizing the severity of the situation.
The LXX captures the essence of Job's lamentation, aligning closely with the Hebrew text while providing a Greek perspective on the moral implications of rejoicing in another's misfortune.
In plain words — the whole versegenerated
Job 31:29 shows Job questioning if he has ever rejoiced at the destruction of his enemy. He emphasizes that he has not celebrated when evil befell anyone, asserting his integrity and moral standing in the face of suffering.
Frequently Asked Questionsgenerated
Job is expressing that he has never found joy in the misfortune of those who oppose him, highlighting his commitment to righteousness.
Job is defending his character against accusations from his friends, who suggest that his suffering is a result of hidden sins or wrongdoing.
This verse underscores the theme of integrity and righteousness in the face of suffering, a central message throughout the Book of Job.
Job's response teaches the importance of maintaining moral integrity and compassion, even towards those who may wish us harm.
Reflection Questionsgenerated
- In what ways can I ensure I do not rejoice in the misfortunes of others?
- How can I respond to adversaries with integrity, as Job did?
- What situations in my life challenge my ability to maintain compassion towards those who oppose me?
- How can reflecting on Job's words influence my actions and attitudes towards others?
The early church on this verse — how the Fathers read it
Gregory the Dialogist references this verse to discuss the importance of charity and integrity in the face of adversity.
If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found me. That we are disciples of Almighty God, the keeping of charity is the only proof.Early Church Fathers on Job 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 31:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf I rejoiced at the destruction of him that hated me,.... Job, though a good man, had his enemies, as all good men have, and that because of their goodness, and who hated him with an implacable
Read John Gill on Job 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him: Lifted up himself - in malicious triumph (Proverbs 17:5, "He that is glad at calamities shall not be
Read Robert Jamieson on Job 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI was so far from malice and revenging myself of mine enemy, which is the common and allowed practice of ungodly men, that I did not so much as desire or delight in his ruin, when it was brought upon him by other hands. Compare ,18. Whence we may judge whether the great duty of loving and forgiving our enemies be a peculiar precept of Christianity, or whether it be a natural and moral duty, and a part and act of that charity which now is, and ever was, the duty of one man to another in all ages. Lifted up myself, Heb. stirred up myself, to rejoice and insult over his misery.
Read Matthew Poole on Job 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 31:29 If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:Ver. 29. If I rejoiced at the destruction of him that hated me] If I rejoiced at his ruin or fed my thoughts with his fall. Flesh and blood would have taught him so to do; there being nothing more natural to us than revenge; as we see in little ones. Heathens commended it for manhood (Arist. Rhet. c. i. lib. 9), and held it out as sweeter than life itself. At vindicta bonum vita iucundius ipsa. Howbeit some heathens professed against it, as Seneca, Immane verbum est ultio, saith he; Revenge is unmanly, both word and thing. And, Qui ulciscitur excusatius peccat He that avengeth himself…
Read John Trapp on Job 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) If I rejoiced at the destruction.—He now proceeds to the realm of the wishes and thoughts, and is, therefore, far more thorough and searching with his own case than his friends had been.
Read Charles John Ellicott on Job 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. If I rejoiced] I did not avenge myself on my enemy; and I neither bore malice nor hatred to him.
Read AdamClarke on Job 31 →CambridgeThe Cambridge Bible for Schools and Colleges29. at the destruction] Or, at the misfortune, ch. Job 12:5. lift up myself] Or, exalted.
Read Cambridge on Job 31 →Albert Barnes1798–1870Barnes' Notes on the BibleIf I rejoiced at the destruction of him that hated me - Job here introduces another class of offences, of which he says he was innocent. The subject referred to is the proper treatment of those who injure us.
Read Albert Barnes on Job 31 →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
If I have rejoiced in my enemy’s ruin, or exulted when evil befell him—
“If I have rejoiced at the destruction of him who hated me, or lifted up myself when evil found him
If I have rejoiced in my enemy’s ruin, or exulted when evil befell him—
If I have rejoiced over the misfortune of my enemy or exulted because calamity found him –
Tyndale line
If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:
If I have rejoiced at the destruction of him that hated me, Or lifted up myself when evil found him
If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him;
If I have rejoiced at the destruction of him that hated me, or have lifted up myself when evil found him:
If I reioyced at his destruction that hated me, or was mooued to ioye when euill came vpon him,
Strictly literal
If I rejoiced at the destruction of him that hated me, and exulted when evil befell him;
If I rejoice at the ruin of my hater, And stirred up myself when evil found him,
If I rejoice at the ruin of my hater, || And stirred up myself when evil found him,
If ever I rejoiced at the downfall of him that hated me, or was elated when evil befell him;—
If I have rejoiced at the destruction of anyone who hated me or congratulated myself when disaster overtook him, then bring charges against me!
From the Latin
If I have been glad at the downfall of him that hated me, and have rejoiced that evil had found him.
Simplified
Have I ever been happy when disaster destroyed those who hated me, or celebrated when evil took them down?
If I was glad at the trouble of my hater, and gave cries of joy when evil overtook him;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with six of the eight words matched. The Septuagint's phrasing provides a Greek interpretation but does not alter the core meaning found in the Hebrew.
אִם־ אֶ֭שְׂמַח בְּפִ֣יד מְשַׂנְאִ֑י וְ֝הִתְעֹרַ֗רְתִּי כִּֽי־ מְצָ֥אוֹ רָֽע׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 Job 31:29
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
פִּיד (piyd) refers to ruin or disaster, with a possible connection to the idea of piercing. It appears in contexts like Job 12:5 and Proverbs 24:22, indicating misfortune or destruction.
H6365 פִּיד
6365 piyd peed
from an unused root probably meaning to pierce;
(figuratively) misfortune:--destruction, ruin.
פִּיד (pid) — disaster.
ruin, disaster, destruction
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…
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Piel | Suff — Verb piel participle (active) masculine singular common · suffixHVprmsc/Sp1bs
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
Conj | V-r-1cs — Verb · Hithpael · sequential perfect first person common singularHc/Vtq1cs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/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 — AdjHAamsa
ka-lam'-i-ti ('edh, "a load" or "burden" under which one is crushed, hence, "misfortune"; hayyah, hawwah, "fall," "ruin," the latter word used only in the plural; ra`, "evil in essence" hence, "adversity," once only, Ps 141:5, the Revised Version (British and American) "wickedness"): Purely an Old Testament term, signifying adversities--natural, but more often those that result from wickedness or moral evil. Various kinds: