Malachi 3:15 — Word Study
WLCוְעַתָּ֕ה אֲנַ֖חְנוּ מְאַשְּׁרִ֣ים זֵדִ֑ים גַּם־ נִבְנוּ֙ עֹשֵׂ֣י רִשְׁעָ֔ה גַּ֧ם בָּחֲנ֛וּ אֱלֹהִ֖ים וַיִּמָּלֵֽטוּ׃
BSASo nowʻattâh [at this time, in this present age] ◂weʼănachnûw call the arrogantzêd [proud, presumptuous] blessedʼâshar [happy, content, guided by God] Not onlygam [also, even] do evildoersʻâsâh [those who work wickedness] prosperbânâh■ [become rich, successful] they evengam [also, too] testbâchan■ [examine, prove] Godʼĕlôhîym [Elohim, the supreme One] and escapemâlaṭ▸ [are delivered, slip away to safety]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֕ה | and therefore | Conjunction, adverb |
| אֲנַ֖חְנוּ | we | Pronoun |
| מְאַשְּׁרִ֣ים | [are] calling blessed | Verb, Piel, participle (active) masculine plural |
| זֵדִ֑ים | arrogant [people] | Adj |
| גַּם־ | both | Adverb |
| נִבְנוּ֙ | they have been built up | Verb, Niphal, perfect third person common plural |
| עֹשֵׂ֣י | [those who] do | Verb, Qal, participle (active) masculine plural common |
| רִשְׁעָ֔ה | wickedness | Noun common, feminine singular absolute |
| גַּ֧ם | as well as | Adverb |
| בָּחֲנ֛וּ | they have tested | Verb, Qal, perfect third person common plural |
| אֱלֹהִ֖ים | God | Noun common, masculine plural absolute |
| וַיִּמָּלֵֽטוּ׃ | and they have escaped | Verb, Niphal, sequential imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So now we call the arrogant blessed. Not only do evildoers prosper, they even test God and escape.’” |
| KJV | And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. |
| ASV | and now we call the proud happy; yea, they that work wickedness are built up; yea, they tempt God, and escape. |
| YLT | And now, we are declaring the proud happy, Yea, built up have been those doing wickedness, Yea they have tempted God, and escape.' |
| WEB | Now we call the proud happy; yes, those who work wickedness are built up; yes, they tempt God, and escape.’ |
| BBE | And now to us the men of pride seem happy; yes, the evil-doers are doing well; they put God to the test and are safe. |
Where they part company is זֵדִ֑ים — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses that expand on the actions of the evildoers.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנַחְנוּ
verbאָשַׁר
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 — Malachi 3:15
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 Question of Justicegenerated
Malachi 3:15 presents a community grappling with the success of the wicked and the apparent lack of divine justice. They express their discontent by calling the arrogant blessed, highlighting a tension between their faith and the observable reality of evildoers prospering. This verse is part of a larger discourse in Malachi, where the people question the value of serving God in light of their struggles. The surrounding verses (like Malachi 3:14 and 3:16) further explore this theme of doubt and the search for reassurance from God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Malachi 4:1 | “For behold, the day is coming, burning like a furnace, when all the arrogant and every evildoer will be stubble; the day is coming when I will set them ablaze,” says the LORD of Hosts. “Not a root or branch will be left to them.” |
| 2 | Esther 5:10 | Nevertheless, Haman restrained himself and went home. And calling for his friends and his wife Zeresh, |
| 3 | Psalm 10:3 | For the wicked man boasts in the cravings of his heart; he blesses the greedy and reviles the LORD. |
| 4 | Psalm 49:18 | Though in his lifetime he blesses his soul— and men praise you when you prosper— |
| 5 | Psalm 73:12 | Behold, these are the wicked— always carefree as they increase their wealth. |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — זֵדִ֑ים, ze.Dimgenerated
The word זֵד (zed) describes individuals characterized by arrogance and presumption. It is used to refer to those who defy God's laws and act with insolence. This term is significant in this verse as it captures the essence of the people being discussed — those who are seemingly thriving despite their wickedness.
The parsing of זֵד as an adjective indicates that it describes a quality of individuals, emphasizing their nature as proud and presumptuous. This word's usage in the context of the verse highlights the community's frustration with the apparent success of the wicked.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB translates זֵדִ֑ים as arrogant, a choice also made by the KJV, ASV, and others, maintaining the character of those being described.
Where the translations differ is in the rendering of זֵדִ֑ים — proud (ASV, KJV) and presumptuous (ILT). This distinction reflects subtle nuances in the understanding of the character of these individuals.
Sentence Structuregenerated
The structure of the verse centers around the main subject, אֲנַ֖חְנוּ (we), with the finite verb מְאַשְּׁרִ֣ים (calling blessed) governing the description of the arrogant. The sentence unfolds through a series of clauses that build upon the community's observations about the wicked.
The arrangement of phrases highlights the contrast between the actions of the arrogant and the evildoers, as well as the community's response. The use of conjunctions and adverbs throughout the verse emphasizes the cumulative nature of their observations.
Septuagint Backgroundgenerated
The Septuagint translates זֵדִ֑ים as ἀλλοτρίους, which suggests a broader interpretation of the arrogant as 'others' or 'foreigners.' This choice may reflect a theological perspective that emphasizes the distinction between the faithful and those outside God's covenant.
The use of ἀλλοτρίους could imply a sense of alienation from God's people, contrasting with the original Hebrew's focus on arrogance and presumption.
In plain words — the whole versegenerated
Malachi 3:15 reveals the community's frustration with the success of the arrogant and evildoers, who seem to prosper while defying God. They express their feelings by calling the arrogant blessed, questioning the justice of their situation.
Frequently Asked Questionsgenerated
It reflects the community's frustration and confusion over the apparent success of those who defy God.
This question highlights the struggle of the faithful to understand why those who do wrong seem to thrive.
It shows their struggle to reconcile their beliefs with their observations of the world.
It illustrates the tension between faithfulness to God and the observable success of the wicked, a recurring theme in the book.
Reflection Questionsgenerated
- How do I reconcile my faith with the injustices I see in the world around me?
- In what ways might I be tempted to view the success of the wicked as a reason to doubt God's justice?
- What can I learn from the community's expression of frustration in this verse?
- How does this verse challenge me to remain faithful in the face of adversity?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Malachi 3:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd now we call the proud happy,.... Or "therefore now" (q); since this is the case, that the worshippers of God are not regarded, and there is nothing got by serving him; they that are proud and
Read John Gill on Malachi 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYour words have been stout against me, saith the LORD. Yet ye say, What have we spoken so much against thee?
Read Robert Jamieson on Malachi 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd now, or now therefore; on these false reasonings of these deceived ones, they proceed to further impiety and audacious blasphemy. We call the proud happy; we (say they) see before our eyes, and must pronounce what we see, that the proud contemners of God and his law are the flourishing ones; they are at present happiest, and there appears no sign of any change of affairs to them. They do boldly and despitefully oppose God, and yet prosper. And could this be, say they, if there were a God of judgment to call men to account, and to deal with them according to their ways? They that work wickedness are set up who contrive, and then work wickedness; who choose it, study it, and glory in it…
Read Matthew Poole on Malachi 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMalachi 3:15 And now we call the proud happy; yea, they that work wickedness are set up; yea, [they that] tempt God are even delivered.Ver. 15. And now we call the proud happy] Such as, boiling and swelling with spite and spleen against God and his people, deal arrogantly and insolently, doing wickedly with hands earnestly, Exodus 18:11; Exodus 21:11, and working their own ends confidently and daringly; these we call and count happy, because wealthy and well underlaid, as they say, because they live in the height of the world’ s blandishments. But the whole book of Ecclesiastes is a clear and full confutation of this fond conceit, had they but ever read or regarded it. How can the proud…
Read John Trapp on Malachi 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) And now means and so, consequently. In this verse the prophet gives the words of the murmurers. (See Note on Malachi 3:13.) The statements of Mal 3:13 show that they were of a very different character from such faithful servants of Jehovah as were at times sorely tempted against their will to waver in their faith. We may observe here the seeds of sceptical Sadduceism, as in Malachi 3:14 of hypocritical Phariseism. (Comp. Psalms 37, 73, and the Books of Job and Eccl.) Proud . . . they that work wickedness—i.e., the heathen, who do not profess to serve Jehovah. (Comp. Isaiah 13:11.) Proud is a common Biblical expression for presumptuous sinners; the same word is also used for…
Read Charles John Ellicott on Malachi 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. And now we call the proud happy] Proud and insolent men are the only happy people, for they domineer everywhere, and none dares to resist them. They that work wickedness are set up] The humble and holy are depressed and miserable; the proud and wicked are in places of trust and profit. Too often it is so. They that tempt God are even delivered.] Even those who despise God, and insult his justice and providence, are preserved in and from dangers; while the righteous fall by them.
Read AdamClarke on Malachi 3 →CambridgeThe Cambridge Bible for Schools and Colleges15. we call the proud happy] The word we is emphatic, and suggests a reference on the part of the speakers to Malachi 3:12 above: “Thou sayest that all nations shall call them that obey Thee happy; we, on the contrary, call the proud rebels against Thee happy.” set up] Rather, built up, as A.V. margin, and R.V. Comp. Jeremiah 12:16; Job 22:23. they that tempt, &c.] Rather, yea, they tempt God, and are delivered, as R.V. The persons are the same as in the preceding clause, “they that work wickedness”. In this as in the earlier section of the prophecy the rebuke and denunciation of evil leads up to the prediction of impending judgment. In the earlier section the discriminating nature of the…
Read Cambridge on Malachi 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd now we call the proud happy (blessed) - This being so, they sum up the case against God. God had declared that all nations should “call them blessed” Malachi 3:12. if they would obey.
Read Albert Barnes on Malachi 3 →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
So now we call the arrogant blessed. Not only do evildoers prosper, they even test God and escape.’”
Now we call the proud happy; yes, those who work wickedness are built up; yes, they tempt God, and escape.’
So now we call the arrogant blessed. Not only do evildoers prosper, they even test God and escape.’”
So now we consider the arrogant to be happy; indeed, those who practice evil are successful. In fact, those who challenge God escape!’”
Tyndale line
And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.
and now we call the proud happy; yea, they that work wickedness are built up; yea, they tempt God, and escape.
And now we call the proud happy; yea, they that work wickedness are built up; yea, they tempt God, and are delivered.
And now we call the proud happy; yes, they that work wickedness are set up; even they that tempt God are delivered.
Therefore wee count the proude blessed: euen they that worke wickednesse, are set vp, and they that tempt God, yea, they are deliuered.
Strictly literal
And now we hold the proud for happy; yea, they that work wickedness are built up; yea, they tempt God, and they escape.
And now, we are declaring the proud happy, Yea, built up have been those doing wickedness, Yea they have tempted God, and escape.'
And now, we are declaring the proud blessed, || Indeed, those doing wickedness have been built up, || Indeed, they have tempted God, and escape.
And now we call the presumptuous happy: yea, built up are those that practise wickedness; yea, they have even tempted God and are [yet] suffered to escape.
So now we call the arrogant blessed. Evildoers not only prosper, but they even test God and escape.'”
From the Latin
Wherefore now we call the proud people happy, for they that work wickedness are built up, and they have tempted God and are preserved.
Simplified
From now on we'll say that the proud are blessed. Evil people do well, and nothing happens when they dare God to punish them.”
And now to us the men of pride seem happy; yes, the evil-doers are doing well; they put God to the test and are safe.
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 and the Septuagint largely agree in their wording, with the Septuagint providing a word-for-word correspondence. However, the Dead Sea Scrolls show some editorial restoration, indicating that while the core message remains intact, there are variations in the exact wording.
וְעַתָּ֕ה אֲנַ֖חְנוּ מְאַשְּׁרִ֣ים זֵדִ֑ים גַּם־ נִבְנוּ֙ עֹשֵׂ֣י רִשְׁעָ֔ה גַּ֧ם בָּחֲנ֛וּ אֱלֹהִ֖ים וַיִּמָּלֵֽטוּ׃
12 of the 12 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.
ועתה [אנחנו] [מאשרים] [זדים] [גם] [נבנו] [עשי] [רשעה] וגם בחנו [אלהים] [וימלטו]
3 words on the leather — 9 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Malachi 3:15
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.
אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we
base
H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we
587 'anachnuw an-akh'-noo
apparently from 595; we:--ourselves, us, we.
see HEBREW for 0595
אֲנַ֫חְנוּ (a.nach.nu) — we.
we (first pers. pl. -usually used for emphasis)
Pron — PronounHPp1bp
אָשַׁר (ashar) is a Hebrew verb meaning to go straight or advance, with a range of meanings including to lead, bless, or make happy. It is used in various forms, such as Qal (to go straight), Piel (to lead on), and Pual (to be made happy). The entries emphasize its figurative sense of progress and righteousness.
[אָשַׁר] vb. go straight, go on, advance
Qal go straight on in the way of understanding
Pi.
intensive go straight on, advance
causative lead on
set right, righten
pronounce happy, call blessed
Pu.
be led on
be made happy, blessed
base
H833 אָשַׁר go straight, go on, advance
833 'ashar aw-shar'
or rasher {aw-share'}; a primitive root; to be straight (used
in the widest sense, especially to be level, right, happy);
figuratively, to go forward, be honest, proper:--(call, be)
bless(-ed, happy), go, guide, lead, relieve.
אָשַׁר (a.shar) — to bless.
1) to go straight, walk, go on, advance, make progress
1a)(Qal) to go straight on, make progress
1b) (Piel)
1b1) to go straight on, advance
1b2) to lead on (causative)
1b3) to set right, righten
1b4) to pronounce happy, call blessed
1c) (Pual)
1c1) to be advanced, be led on
1c2) to be made happy, be blessed
V-Piel — Verb · Piel · participle (active) masculine pluralHVprmpa
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
זֵד (zed) refers to a quality of arrogance or insolence, describing someone who is presumptuous or proud. The term can function as both an adjective and a noun, indicating arrogant individuals collectively. It is derived from a root meaning to be arrogant, and its usage is consistent across various lexicons.
זֵד adj. insolent, presumptious
base
H2086 זֵד insolent, presumptious
2086 zed zade'
from 2102; arrogant:--presumptuous, proud.
see HEBREW for 02102
זֵד (zed) — arrogant.
1) arrogant, proud, insolent, presumptuous
1a) the arrogant ones (as n coll pl)
1b) presumptuous (as adj)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
רִשְׁעָה (rish'ah) refers to wickedness, particularly in moral contexts. It encompasses various forms of wrongdoing, including civil, ethical, and religious aspects. The term is a feminine form derived from another Hebrew word related to wrongness, but no specific verse is cited in the entries.
רִשְׁעָה n.f. wickedness
base
H7564 רִשְׁעָה wickedness
7564 rish`ah rish-aw'
feminine of 7562; wrong (especially moral):--fault,
wickedly(-ness).
see HEBREW for 07562
רִשְׁעָה (rish.ah) — wickedness.
1) wickedness, guilt
1a) wickedness (in civil relations)
1b) wickedness (of enemies)
1c) wickedness (ethical and religious)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
בָּחַן (bachan) is a Hebrew verb meaning to examine or test. It encompasses a range of actions, including scrutinizing, proving, and trying, particularly in relation to metals, individuals, or the heart. The verb appears in various forms, such as Qal (to examine) and Niphal (to be tried).
[בָּחַן] vb. examine, try
Qal
examine, scrutinize, try
prove, test, try
Niph. to be tried, proved
Pu. the trial has been made
base
H974 [בָּחַן] examine, try
974 bachan baw-khan'
a primitive root; to test (especially metals); generally and
figuratively, to investigate:--examine, prove, tempt, try
(trial).
בָּחַן (ba.chan) — to test.
1) to examine, try, prove
1a) (Qal)
1a1) to examine, scrutinise
1a2) to test, prove, try (of gold, persons, the heart, man of God)
1b) (Niphal) to be tried, proved
1c) (Pual) to make a trial
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
מָלַט (malat) is a Hebrew verb primarily meaning to escape or slip away. It encompasses various nuances such as delivering, saving, and even giving birth in specific contexts. The entries indicate that it can refer to both physical escape and the act of laying eggs. There is no significant disagreement among the lexicons regarding its meanings.
[מָלַט] vb. slip away (not in Qal)
Niph.
slip away
escape
pass. be delivered
Pi.
lay (eggs)
let escape
deliver
Hiph.
give birth to a male child
deliver
Hithp.
slip forth, escape (sparks of fire from jaws of crocodile)
escape
base
H4422 מָלַט slip away . . slip away
. escape
. pass. be delivered
. . lay (eggs)
. let escape
. deliver
. . give birth to a male child
. deliver
. . slip forth, escape (sparks of fire from jaws of crocodile)
. escape
4422 malat maw-lat'
a primitive root; properly, to be smooth, i.e. (by
implication) to escape (as if by slipperiness); causatively,
to release or rescue; specifically, to bring forth young, emit
sparks:--deliver (self), escape, lay, leap out, let alone,
let go, preserve, save, X speedily, X surely.
מָלַט (ma.lat) — to escape.
1) to slip away, escape, deliver, save, be delivered
1a)(Niphal)
1a1) to slip away
1a2) to escape
1a3) to be delivered
1b) (Piel)
1b1) to lay, let slip out (of eggs)
1b2) to let escape
1b3) to deliver, save (life)
1c) (Hiphil)
1c1) to give birth to
1c2) to deliver
1d) (Hithpael)
1d1) to slip forth, slip out, escape
1d2) to escape
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp