Proverbs 1:33 — Word Study
WLCוְשֹׁמֵ֣עַֽ לִ֭י יִשְׁכָּן־ בֶּ֑טַח וְ֝שַׁאֲנַ֗ן מִפַּ֥חַד רָעָֽה׃ פ
BSABut whoever listensshâmaʻ [pays attention to, heeds] {will} dwellshâkan▸ [live, stay, reside] in safetybeṭach [security, confidence] secureshâʼan [at ease, without worry] from the fearpachad [dread, terror] of evilraʻ [bad, harm, adversity]
| Greek | English | Parsing |
|---|---|---|
| וְשֹׁמֵ֣עַֽ | and [one who] listens | Conjunction, verb qal participle (active) masculine singular |
| לִ֭י | to me | Preposition, suffix |
| יִשְׁכָּן־ | he will dwell | Verb, Qal, imperfect third person masculine singular |
| בֶּ֑טַח | security | Noun common, masculine singular absolute |
| וְ֝שַׁאֲנַ֗ן | and he will be at ease | Verb, Piel, sequential perfect third person masculine singular |
| מִפַּ֥חַד | from dread of | Preposition, noun common masculine singular construct |
| רָעָֽה׃ פ | trouble | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But whoever listens to me will dwell in safety, secure from the fear of evil.” |
| KJV | But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. |
| ASV | But whoso hearkeneth unto me shall dwell securely, And shall be quiet without fear of evil. |
| YLT | And whoso is hearkening to me dwelleth confidently, And [is] quiet from fear of evil!' |
| WEB | But whoever listens to me will dwell securely, and will be at ease, without fear of harm.” |
| BBE | But whoever gives ear to me will take his rest safely, living in peace without fear of evil. |
The translations agree on the essential meaning of the verse, with no significant differences noted.
The sentence is structured around a main clause with supporting phrases that clarify the conditions and outcomes of listening to wisdom.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁכַן
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 — Proverbs 1:33
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 Call of Wisdomgenerated
Proverbs 1:33 emphasizes the benefits of listening to wisdom, contrasting with the consequences of ignoring it. The surrounding verses highlight the foolishness of rejecting counsel and the inevitable outcomes of such choices. This passage encourages individuals to seek wisdom for a secure and peaceful life, free from the anxieties that come with folly.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 8:32–35 | Now therefore, my sons, listen to me, for blessed are those who keep my ways. |
| 2 | Proverbs 9:11 | For through wisdom your days will be multiplied, and years will be added to your life. |
| 3 | Psalm 25:12–13 | Who is the man who fears the LORD? He will instruct him in the path chosen for him. |
| 4 | Psalm 81:13 | If only My people would listen to Me, if Israel would follow My ways, |
| 5 | Isaiah 48:18 | If only you had paid attention to My commandments, your peace would have been like a river, and your righteousness like waves of the sea. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — שֹׁמֵ֣עַֽ, sho.Me.a'generated
The Hebrew word שָׁמַע (shama`) means 'to hear' and suggests attention and obedience. It is often used in contexts where listening leads to action, particularly in the relationship between God and His people.
In this verse, it implies not just hearing but actively heeding the wisdom offered. The participle form indicates an ongoing action, suggesting that the listener is someone who continually engages with wisdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essential meaning of the verse, with each rendering the concept of listening and the resulting security.
Sentence Structuregenerated
The finite verb יִשְׁכָּן (yish.kon-), meaning 'he will dwell', governs the main clause, supported by two phrases: a participial phrase describing the listener and an adverbial phrase indicating the state of security. The structure emphasizes the condition of listening as foundational to the promise of safety.
The order of the Hebrew words places emphasis on the act of listening, which is crucial to understanding the promise of dwelling in safety.
Septuagint Backgroundgenerated
The Septuagint translates שֹׁמֵ֣עַֽ as ἀκούσας (akousas), meaning 'having heard'. This choice highlights the importance of not just hearing but responding to wisdom, aligning with the Hebrew emphasis on obedience.
The Greek rendering maintains the focus on the active engagement required for the promise of safety to be realized.
In plain words — the whole versegenerated
Proverbs 1:33 assures that those who listen to wisdom will live securely and without fear of trouble. This verse highlights the benefits of heeding wise counsel, contrasting it with the dangers of ignoring it.
Frequently Asked Questionsgenerated
Listening to wisdom involves paying attention to guidance and applying it in one's life, leading to safety and peace.
This verse serves as a conclusion to a warning against ignoring wisdom, emphasizing the positive outcome of listening.
The security promised is both physical and emotional, offering peace from fears and anxieties.
Listening to wisdom is crucial as it leads to a fulfilling and safe life, avoiding the pitfalls of folly.
Reflection Questionsgenerated
- In what areas of my life do I need to pay more attention to wisdom?
- How can I actively seek out wise counsel in my daily decisions?
- What fears or anxieties can I bring to God for peace and security?
- How does listening to wisdom change my perspective on challenges I face?
The early church on this verse — how the Fathers read it
Early commentators, such as Bede, reflect on the implications of this verse, discussing how listening to wisdom affects both this life and the next.
But he who will listen to me, etc. It can be understood both in this life and in the future, because he who serves the Lord perfectly, is not frightened by any adversities, indeed rejoices in adversities,Early Church Fathers on Proverbs 1 →
And he will enjoy abundance, etc. Now the abundance of good works, with the fear taken away even of those who kill the body, then the abundance of joys in reward.Early Church Fathers on Proverbs 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 1:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut whoso hearkeneth unto me,.... To Wisdom, or Christ; to the cry and call above; to the voice of his Gospel, not only externally, but internally; so as spiritually and experimentally to understand
Read John Gill on Proverbs 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.
Read Robert Jamieson on Proverbs 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSafely; or securely, or confidently; resting himself upon the conscience of his own integrity, and upon the promises and favour of God. From fear of evil; from sinful and tormenting cares and fears. And as a wicked man’ s mind is oft full of anxiety in the midst of all his outward prosperity and glory, so the mind of a good man is filled with peace and joy, even when his outward man is exposed to many troubles.
Read Matthew Poole on Proverbs 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 1:33 But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.Ver. 33. Shall be quiet from fear of evil.] Impavidum ferient ruinae. "He shall not be afraid of evil tidings." His ark is pitched within and without; tossed, it may be, but not drowned; shaken, but not shivered. Horat.
Read John Trapp on Proverbs 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) Shall dwell safely . . .—Comp. Psalms 37 throughout for similar promises. Shall be quiet from fear of evil—Comp. Ps. cxii 7: “He shall not be afraid of any evil tidings,” &c
Read Charles John Ellicott on Proverbs 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. But whoso hearkeneth unto me shall dwell safely] The man who hears the voice of wisdom in preference to the enticements of the wicked. He shall dwell in safety, ישכן בטח yishcan betach, he shall inhabit safety itself; he shall be completely safe and secure; and shall be quiet from the fear of evil, having a full consciousness of his own innocence and God's protection. Coverdale translates, "And have ynough without eney feare of evell." What the just man has he got honestly; and he has the blessing of God upon it. It is the reverse with the thief, the knave, the cheat, and the extortioner: Male parta pejus dilabuntur; "Ill gotten, worse spent."
Read AdamClarke on Proverbs 1 →CambridgeThe Cambridge Bible for Schools and Colleges33. from] Rather, without, R.V., timore malorum sublato, Vulg.
Read Cambridge on Proverbs 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible33. So Wisdom invites, admonishes, threatens. But she will not close her discourse with an unpleasant word. She kindly returns to the rewards of the wise and good.
Read Daniel Denison Whedon on Proverbs 1 →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
But whoever listens to me will dwell in safety, secure from the fear of evil.”
But whoever listens to me will dwell securely, and will be at ease, without fear of harm.”
But whoever listens to me will dwell in safety, secure from the fear of evil.”
But the one who listens to me will live in security, and will be at ease from the dread of harm.
Tyndale line
But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.
But whoso hearkeneth unto me shall dwell securely, And shall be quiet without fear of evil.
But whoso hearkeneth unto me shall dwell securely, and shall be quiet without fear of evil.
But whoever hearkeneth to me shall dwell in safety, and shall be quiet from fear of evil.
But he that obeyeth me, shall dwell safely, and be quiet from feare of euill.
Strictly literal
But whoso hearkeneth unto me shall dwell safely, and shall be at rest from fear of evil.
And whoso is hearkening to me dwelleth confidently, And [is] quiet from fear of evil!'
And whoever is listening to me dwells confidently, || And [is] quiet from fear of evil!”
But he that hearkeneth unto me shall dwell safely, and shall be at rest from the dread of evil.
But whoever listens to me will live in safety and will rest secure with no fear of disaster.”
From the Latin
But he that shall hear me, shall rest without terror, and shall enjoy abundance, without fear of evils.
Simplified
But everyone who listens to me will be kept safe, and will live without worrying about problems.”
But whoever gives ear to me will take his rest safely, living in peace without fear of 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 and the Septuagint largely agree, with the Septuagint matching six of the seven Hebrew words. The Dead Sea Scrolls contain a partial restoration, indicating some textual consistency, although one word was supplied by an editor.
וְשֹׁמֵ֣עַֽ לִ֭י יִשְׁכָּן־ בֶּ֑טַח וְ֝שַׁאֲנַ֗ן מִפַּ֥חַד רָעָֽה׃ פ
6 of the 7 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.
ושמע ל׳י ישכן בטח ושאנן [מפחד] [רעה]
4 words on the leather — 1 partly restored, 2 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 Proverbs 1:33
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.
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)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
בֶּ֫טַח (betach) refers to security or safety, encompassing both the concept of a secure place and the feelings of trust and assurance. It can also be used adverbially to mean 'safely' or 'securely.' The word is derived from a root meaning 'to trust' and is linked to the idea of refuge.
בֶּ֫טַח n.[m.] security
base
H983 בֶּ֫טַח security
983 betach beh'takh
from 982; properly, a place of refuge; abstract, safety, both
the fact (security) and the feeling (trust); often (adverb
with or without preposition) safely:--assurance, boldly,
(without) care(- less), confidence, hope, safe(-ly, -ty),
secure, surely.
see HEBREW for 0982
בֶּ֫טַח (be.tach) — security.
1) security, safety
adv
2) securely
N-ms — Noun common · masculine singular absoluteHNcmsa
שָׁאַן (sha'an) is a primitive root meaning to rest or be at ease. It conveys a sense of peace and quietness, indicating a state of security and tranquility. The entries consistently emphasize its meanings related to resting and being at peace.
[שָׁאַן] vb. Pa‛l. be at ease or at peace, rest securely
base
H7599 שָׁאַן
7599 sha'an shaw-an'
a primitive root; to loll, i.e. be peaceful:--be at ease, be
quiet, rest. See also 1052.
see HEBREW for 01052
שָׁאַן (sha.an) — to rest.
(Pilel) to be at ease, be at peace, rest, rest securely, be quiet
Conj | V-k-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
ez (sha'anan, shal'anan, chiefly, "at ease"):
Used 19 times in the Old Testament and once in the New Testament, most frequently meaning tranquillity, security or comfort of mind; in an ethical sense, indicating carelessness or indifference with reference to one's moral or religious interests.
The prophet Jeremiah used the phrase as an indication of national or tribal indifference: "Moab hath been at ease from his youth" (Jer 48:11); "I am very sore displeased with the nations that are at ease" (Zec 1:15). Frequent allusions are made also by various prophets to individuals or groups of individuals, as "Woe to them that are at ease in Zion" (Am 6:1); "Rise up, ye women that are at ease" (
פַּ֫חַד (pachad) refers to the concept of dread or terror, often indicating both the feeling of fear and the object that inspires it. The word is derived from a root meaning to be alarmed, and it encompasses a range of meanings related to fear and terror.
פַּ֫חַד 49 n.m. dread
dread
= object of dread
as design. dei
base
H6343 פַּ֫חַד dread . dread
. = object of dread
. as design. dei
6343 pachad pakh'-ad
from 6342; a (sudden) alarm (properly, the object feared, by
implication, the feeling):--dread(-ful), fear, (thing) great
(fear, -ly feared), terror.
see HEBREW for 06342
פַּ֫חַד (pa.chad) — dread.
1) terror, dread
1a) dread
1b) object of dread
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…
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
N-fs — Noun common · feminine singular absoluteHNcfsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1