Proverbs 10:3 — Word Study
WLCלֹֽא־ יַרְעִ֣יב יְ֭הוָה נֶ֣פֶשׁ צַדִּ֑יק וְהַוַּ֖ת רְשָׁעִ֣ים יֶהְדֹּֽף׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] does notlôʼ [lo, indicating absence or negation] let the righteoustsaddîyq [just, morally upright] go hungryrâʻêb▸ [be in need of food, famish] but He deniesHâdaph▸ [thrusts away, rejects] the cravinghavvâh [desire, strong longing] of the wickedrâshâʻ [morally wrong, guilty of sin]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יַרְעִ֣יב | he allows to hunger | Verb, Hiphil, imperfect third person masculine singular |
| יְ֭הוָה | Yahweh | Noun proper |
| נֶ֣פֶשׁ | [the] appetite of | Noun common, feminine singular construct |
| צַדִּ֑יק | [the] righteous | Adj |
| וְהַוַּ֖ת | and [the] craving of | Conjunction, noun common feminine singular construct |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| יֶהְדֹּֽף׃ | he rejects | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD does not let the righteous go hungry, but He denies the craving of the wicked. |
| KJV | The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked. |
| ASV | Jehovah will not suffer the soul of the righteous to famish; But he thrusteth away the desire of the wicked. |
| YLT | Jehovah causeth not the soul of the righteous to hunger, And the desire of the wicked He thrusteth away. |
| WEB | Yahweh will not allow the soul of the righteous to go hungry, but he thrusts away the desire of the wicked. |
| BBE | The Lord will not let the upright be in need of food, but he puts far from him the desire of the evil-doers. |
Where they part company is יֶהְדֹּֽף — see How Translations Differ.
The sentence has a main clause followed by a contrasting clause, highlighting the difference between God's treatment of the righteous and the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbרָעֵב
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 10:3
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 — Contrasting Outcomes of the Righteous and the Wickedgenerated
Proverbs 10:3 illustrates the divine care for the righteous, ensuring they do not suffer from hunger, while simultaneously highlighting the fate of the wicked, whose desires are thwarted. This proverb reflects a broader theme found throughout the book of Proverbs, emphasizing the moral order established by God, where righteousness leads to blessing and wickedness leads to rejection. The surrounding verses further explore the consequences of righteousness and wickedness, reinforcing the importance of moral conduct in the eyes of the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 5:20 | In famine He will redeem you from death, and in battle from the stroke of the sword. |
| 2 | Psalm 10:14 | But You have regarded trouble and grief; You see to repay it by Your hand. The victim entrusts himself to You; You are the helper of the fatherless. |
| 3 | Psalm 33:19 | to deliver them from death and keep them alive in famine. |
| 4 | Psalm 34:9–10 | Fear the LORD, you His saints, for those who fear Him lack nothing. |
| 5 | Psalm 37:3–19 | Trust in the LORD and do good; dwell in the land and cultivate faithfulness. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — צַדִּ֑יק, tza.Dikgenerated
The term צַדִּיק (tsaddiyq) refers to someone who is just or righteous, embodying moral integrity and uprightness. This word is often used to describe individuals who are in right standing with God, reflecting a character that aligns with divine standards.
In this verse, the righteous are assured that they will not be abandoned in their need. The use of this word underscores the protective nature of God towards those who live according to His ways, contrasting sharply with the fate of the wicked.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the LORD does not allow the righteous to go hungry, but they differ on the rendering of the wicked's desires.
Sentence Structuregenerated
The finite verb יַרְעִ֣יב (he allows to hunger) governs the main clause, indicating the action taken by the subject, יְ֭הוָה (Yahweh). The structure presents a clear contrast between the two clauses, with the first clause affirming God's provision for the righteous and the second detailing His rejection of the wicked's cravings.
The sentence is structured to emphasize the divine action in both cases, with the adverbial negation לֹֽא־ (not) setting the tone for God's refusal to let the righteous suffer.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριος (Lord), maintaining the covenantal aspect of God's name. The choice of ἀνατρέψει for יֶהְדֹּֽף (he rejects) indicates a strong action of pushing away, reinforcing the idea of divine rejection of the wicked's desires.
This translation aligns with the Hebrew meaning but may suggest a more forceful action in the context of God's judgment against wickedness.
In plain words — the whole versegenerated
Proverbs 10:3 tells us that the LORD takes care of the righteous, ensuring they do not go hungry, while He rejects the desires of the wicked. This verse emphasizes God's protective nature towards those who live rightly and the consequences faced by those who do wrong.
Frequently Asked Questionsgenerated
It means that God provides for the needs of those who live righteously, ensuring they are cared for and not left in want.
The craving of the wicked refers to their strong desires or longings, which God actively denies or rejects.
This verse shows God's justice and care, highlighting His commitment to rewarding righteousness and rejecting wickedness.
We learn that living a righteous life leads to God's provision, while wickedness results in rejection and unfulfilled desires.
Reflection Questionsgenerated
- In what ways have I experienced God's provision in my life during times of need?
- How can I ensure that my desires align with God's will rather than those of the wicked?
- What does it mean for me to live righteously in my daily life?
- How can I encourage others to seek righteousness and trust in God's provision?
The early church on this verse — how the Fathers read it
Bede comments on this verse, emphasizing that the Lord protects the righteous even in times of affliction, ensuring their spiritual well-being despite physical challenges.
The Lord will not let the soul of the righteous be famished, etc. And if at any time the unjust afflict or even kill the righteous with famine, they will not hurt his soul,Early Church Fathers on Proverbs 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 10:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord will not suffer the soul of the righteous to famish,.... Or to perish by famine: not but that good men may be afflicted with it, as Jacob and his sons were, when the famine was in Egypt and
Read John Gill on Proverbs 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked.
Read Robert Jamieson on Proverbs 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWill not suffer the soul of the righteous to famish; will preserve them from famine, according to his promises, , and elsewhere, which, as other temporal promises, is not to be understood simply and universally, but with this limitation, except this be necessary for God’ s glory, which in all reason should overrule the creatures’ good, and for their own greater benefit. For, to say nothing of eternal felicities which follow every good man’ s death, it is certainly in some times and eases a less evil for men to be killed with famine, than to survive to see and feel those miseries which are coming upon them, and upon the land where they live. The substance, as this word is used, , or the…
Read Matthew Poole on Proverbs 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 10:3 The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked.Ver. 3. The Lord will not suffer the soul of the righteous.] That refuseth to enrich himself by evil arts, and to rise by wicked principles. For it might be objected, If I strain not my conscience, I may starve for it. Fear not that, saith the wise man; faith fears not famine. Necessaries thou shall be sure of; superfluities thou art not to stand upon The Hebrews by "righteousness" in the former verse understand alms deeds, as Daniel 4:24; Daniel 4:27 and so the sense here may be. The righteous, though he give much to the poor, shall be never the poorer, since not…
Read John Trapp on Proverbs 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) The Lord will not suffer the soul of the righteous to famish.—Comp. David’s experience (Psalms 37:25), and the great promise of our Lord to those who “seek first the kingdom of God and his righteousness” (Matthew 6:33). (Comp. also below, Proverbs 13:25.) He casteth away the substance of the wicked.—Rather, He repels (the word is used in 2 Kings 4:27, of Gehazi “thrusting away” the Shunammite) the eager, passionate desire of the wicked. However much they long for it, they get it not, “because they ask amiss” (James 4:3).
Read Charles John Ellicott on Proverbs 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. But he casteth away the substance of the wicked.] But instead of רשעים reshaim, the wicked, בוגדים bogedim, hypocrites, or perfidious persons, is the reading of twelve or fourteen of Kennicott's and De Rossi's MSS., and some editions; but it is not acknowledged by any of the ancient versions. The righteous have God for their feeder; and because of his infinite bounty, they can never famish for want of the bread of life. On the contrary, the wicked are often, in the course of his providence, deprived of the property of which they make a bad use.
Read AdamClarke on Proverbs 10 →CambridgeThe Cambridge Bible for Schools and Colleges3. to famish] Comp. Psalms 37:25; and for the soul’s highest hungering, Matthew 5:6. casteth away the substance] Rather, thrusteth away (as Gehazi would have done the Shunammite, 2 Kings 4:27) the desire, R.V.
Read Cambridge on Proverbs 10 →Albert Barnes1798–1870Barnes' Notes on the BibleCasteth away ... - Better, “overturns, disappoints the strong desire of the wicked.” Tantalus-like, they never get the enjoyment they thirst after.
Read Albert Barnes on Proverbs 10 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The LORD does not let the righteous go hungry, but He denies the craving of the wicked.
Yahweh will not allow the soul of the righteous to go hungry, but he thrusts away the desire of the wicked.
The LORD does not let the righteous go hungry, but He denies the craving of the wicked.
The Lord satisfies the appetite of the righteous, but he thwarts the craving of the wicked.
Tyndale line
The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked.
Jehovah will not suffer the soul of the righteous to famish; But he thrusteth away the desire of the wicked.
The LORD will not suffer the soul of the righteous to famish: but he thrusteth away the desire of the wicked.
The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked.
The Lord will not famish the soule of the righteous: but he casteth away the substance of the wicked.
Strictly literal
Jehovah suffereth not the soul of the righteous [man] to famish; but he repelleth the craving of the wicked.
Jehovah causeth not the soul of the righteous to hunger, And the desire of the wicked He thrusteth away.
YHWH does not cause the soul of the righteous to hunger, || And He thrusts away the desire of the wicked.
The Lord will not suffer the soul of the righteous to famish; but the sinful desires of the wicked will he cast away.
Yahweh does not let the soul of the righteous person go hungry, but he frustrates the cravings of the wicked.
From the Latin
The Lord will not afflict the soul of the just with famine, and he will disappoint the deceitful practices of the wicked.
Simplified
The Lord doesn't let good people go hungry, but he stops the wicked from getting what they want.
The Lord will not let the upright be in need of food, but he puts far from him the desire of the evil-doers.
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 agree in their wording, with all eight Hebrew words matched in the Greek translation. This consistency highlights the shared understanding of the text across these traditions.
לֹֽא־ יַרְעִ֣יב יְ֭הוָה נֶ֣פֶשׁ צַדִּ֑יק וְהַוַּ֖ת רְשָׁעִ֣ים יֶהְדֹּֽף׃
8 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 Proverbs 10:3
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
רָעֵב (ra`eb) is a Hebrew verb meaning 'to be hungry.' It is a primitive root that can also imply allowing someone to hunger. The entries indicate its use in both the Qal and Hiphil stems, covering the basic state of hunger and the act of causing hunger.
רָעֵב vb. be hungry
Qal be hungry
Hiph. allow one to hunger
base
H7456 רָעֵב be hungry
7456 ra`eb raw-abe'
a primitive root; to hunger:--(suffer to) famish, (be, have,
suffer, suffer to) hunger(-ry).
רָעֵב (ra.ev) — be hungry.
1) to be hungry, be voracious
1a) (Qal) to be hungry
1b) (Hiphil) to allow one to be hungry, allow to hunger
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
hun'-ger (ra`abh; limos (subs.), peinao (vb.):
(1) The desire for food, a physiological sensation associated with emptiness of the stomach, and dependent on some state of the mucous membrane;
(2) starvation as the effect of want of food, as Ex 16:3; Isa 49:10;
(3) to feel the craving for food as De 8:3; when used to indicate the condition due to general scarcity of food as Jer 38:9; Eze 34:29 it is replaced in the Revised Version (British and American) by "famine." The word is used to express the poverty which follows idleness and sloth (Pr 19:15). The absence of this…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
הַוָּה (havvah) primarily means 'desire,' often with a negative connotation, indicating a bad or wicked desire. It can also refer to a 'chasm' or figuratively to destruction and calamity. The word is built from the root associated with eager coveting and falling into ruin.
הַוָּה n.f. 1. desire; 2. chasm, fig. destruction
base
H1942 הַוָּה 1. desire; 2. chasm, fig. destruction
1942 havvah hav-vaw'
from 1933 (in the sense of eagerly coveting and rushing upon;
by implication, of falling); desire; also ruin:--calamity,
iniquity, mischief, mischievous (thing), naughtiness, naughty,
noisome, perverse thing, substance, very wickedness.
see HEBREW for 01933
הַוָּה (hav.vah) — desire.
1) desire
1a) desire (in bad sense)
2) chasm (fig. of destruction)
2a) engulfing ruin, destruction, calamity
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
הָדַף (Hadaph) is a Hebrew verb meaning to thrust, push, or drive away. It encompasses actions like casting out or expelling, and can also imply deposing someone. The entries consistently highlight its use in the context of physical force or removal.
[הָדַף] vb. thrust, push, drive
Qal
thrust, push
thrust out, drive out
= depose
base
H1920 [הָדַף] thrust, push, drive
1920 Hadaph haw-daf'
a prim root; to push away or down:--cast away (out), drive,
expel, thrust (away).
הָדַף (ha.daph) — to thrust.
1) to thrust, push, drive, cast away, cast out, expel, thrust away
1a) (Qal)
1a1) to thrust, push
1a2) to drive out, thrust out
1a3) to depose
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms