Proverbs 10:32 — Word Study
WLCשִׂפְתֵ֣י צַ֭דִּיק יֵדְע֣וּן רָצ֑וֹן וּפִ֥י רְ֝שָׁעִ֗ים תַּהְפֻּכֽוֹת׃
BSAThe lipssâphâh [of language, the edge of speech] of the righteoustsaddîyq [just, made right with God] knowyâdaʻ▸ [perceive, learn, ascertain] what is fittingrâtsôwn [acceptable, pleasing] but the mouthpeh [lip, the voice] of the wickedrâshâʻ [morally wrong, guilty of sin] is perversetahpukâh [stubborn, disobedient, speaking frowardness]
| Greek | English | Parsing |
|---|---|---|
| שִׂפְתֵ֣י | [the] lips of | Noun common, feminine dual construct |
| צַ֭דִּיק | [the] righteous | Adj |
| יֵדְע֣וּן | they know ! | Verb qal imperfect third person masculine plural, suffix |
| רָצ֑וֹן | pleasure | Noun common, masculine singular absolute |
| וּפִ֥י | and [the] mouth of | Conjunction, noun common masculine singular construct |
| רְ֝שָׁעִ֗ים | wicked [people] | Noun common, masculine plural absolute |
| תַּהְפֻּכֽוֹת׃ | perversities | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The lips of the righteous know what is fitting, but the mouth of the wicked is perverse. |
| KJV | The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness. |
| ASV | The lips of the righteous know what is acceptable; But the mouth of the wicked speaketh perverseness. |
| YLT | The lips of the righteous know a pleasing thing, And the mouth of the wicked perverseness! |
| WEB | The lips of the righteous know what is acceptable, but the mouth of the wicked is perverse. |
| BBE | The lips of the upright man have knowledge of what is pleasing, but twisted are the mouths of evil-doers. |
All translations agree on the core message of the verse, emphasizing the contrast between the righteous and the wicked.
The sentence consists of a main clause followed by a contrasting clause, highlighting the differences between the two subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 10:32
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 — Wisdom on Speech and Conductgenerated
Proverbs 10:32 contrasts the speech of the righteous and the wicked, emphasizing that the righteous understand what is fitting and acceptable, while the wicked speak in a perverse manner. This verse is part of a larger discourse on the moral implications of speech, as seen in the surrounding verses that discuss the outcomes of righteous and wicked behavior.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 12:10 | The Teacher searched to find delightful sayings and to record accurate words of truth. |
| 2 | Daniel 4:27 | Therefore, may my advice be pleasing to you, O king. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the oppressed. Perhaps there will be an extension of your prosperity.” |
| 3 | Titus 2:8 | and wholesome speech that is above reproach, so that anyone who opposes us will be ashamed to have nothing bad to say about us. |
| 4 | Proverbs 11:11 | By the blessing of the upright a city is built up, but by the mouth of the wicked it is torn down. |
| 5 | Proverbs 12:6–18 | The words of the wicked lie in wait for blood, but the speech of the upright rescues them. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שִׂפְתֵ֣י, sif.Teigenerated
The word שָׂפָה (*saphah*) refers to lips or language, and can also mean the edge or border of something. In this verse, it emphasizes the concept of speech as a reflection of one's character.
The dual construct form indicates a focus on the collective nature of speech, suggesting that the lips of the righteous are a source of wisdom and understanding, while the lips of the wicked lead to confusion and moral failure.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the lips of the righteous know what is fitting, while the mouth of the wicked is perverse.
Sentence Structuregenerated
The main verb in the verse is יֵדְע֣וּן, they know, which governs the subject שִׂפְתֵ֣י, the lips, and is contrasted with the subject וּפִ֥י, the mouth of the wicked. This structure highlights the contrast between the two types of speech.
The sentence structure places emphasis on the knowledge of the righteous, with the contrasting phrase about the wicked following, which serves to underline the moral dichotomy presented.
Septuagint Backgroundgenerated
The Septuagint translates שִׂפְתֵ֣י as ξείλη, which also means 'lips' but carries a slightly different connotation in Greek literature, often emphasizing the physical aspect of speech rather than its moral implications.
The choice of ἀσεβῶν for רְ֝שָׁעִ֗ים highlights the moral judgment inherent in the wicked's speech, suggesting a broader context of their actions and character.
In plain words — the whole versegenerated
Proverbs 10:32 tells us that the lips of the righteous know what is fitting, meaning they understand what is appropriate to say. In contrast, the mouth of the wicked speaks perversely, indicating a lack of moral understanding.
Frequently Asked Questionsgenerated
It means that those who are righteous have a deep understanding of appropriate speech and behavior, guided by their moral character.
The speech of the wicked is characterized by perversion and moral wrongness, lacking the understanding of what is fitting.
Speech reflects one's character and moral standing; the righteous use their words wisely, while the wicked speak in ways that are harmful or misleading.
We should strive to align our speech with righteousness, ensuring that our words reflect wisdom and moral integrity.
Reflection Questionsgenerated
- In what ways can I ensure that my speech reflects righteousness and understanding?
- How can I discern when my words may be veering into perverse territory?
- What practices can help me cultivate a deeper understanding of what is fitting to say?
- How do the words I speak reflect my character and moral values?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 10:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe lips of the righteous know what is acceptable,.... To God and man; what is well pleasing to, God, and what ministers grace to the hearers, or what is grateful: and such things they will deliver
Read John Gill on Proverbs 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness. The lips of the righteous know what is acceptable.
Read Robert Jamieson on Proverbs 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleKnow, to wit, practically, so as to consider and speak. Knowledge is here ascribed to the lips, as it is to the hands , because they are conducted by knowledge and wisdom. What is acceptable to God and good men, or what is truly worthy of acceptation; for this is opposed to what is froward or wicked in the next clause.
Read Matthew Poole on Proverbs 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 10:32 The lips of the righteous know what is acceptable: but the mouth of the wicked [speaketh] frowardness.Ver. 32. The lips of the righteous.] He carries, as it were, a pair of balances between his lips, and weighs his words before he utters them. Et prodesse volens et delectare - willing to speak things both acceptable and profitable. The wicked throws out anything that lies uppermost, though never so absurd, obscene, defamatory, &c. “ Aera puto nosci tinnitu, sed pestora verbis: Sic est, namque id sunt utraque quale sonant. ”
Read John Trapp on Proverbs 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) What is acceptable.—To God and man. (Comp. the gracious words which proceeded out of Christ’s lips, Luke 4:22.) Speaketh frowardness.—Rather, is mere falsehood, misrepresentation. (See above on Proverbs 8:30.)
Read Charles John Ellicott on Proverbs 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. The lips of the righteous know what is acceptable] And what they believe to be most pleasing and most profitable, that they speak, but the wicked man knows as well what is perverse, and that he speaketh forth. As the love of God is not in his heart, so the law of kindness is not on his lips.
Read AdamClarke on Proverbs 10 →CambridgeThe Cambridge Bible for Schools and Colleges32. speaketh] So R.V. text: “is,” R.V. marg. Others supply the verb “knoweth” from the first clause, as in Proverbs 10:29.
Read Cambridge on Proverbs 10 →Albert Barnes1798–1870Barnes' Notes on the BibleKnow - i. e., “Know, and therefore utter.” So, in like manner, the “mouth of the wicked” knows, and therefore speaks frowardness, and that only.
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 lips of the righteous know what is fitting, but the mouth of the wicked is perverse.
The lips of the righteous know what is acceptable, but the mouth of the wicked is perverse.
The lips of the righteous know what is fitting, but the mouth of the wicked is perverse.
The lips of the righteous know what is pleasing, but the speech of the wicked is perverse.
Tyndale line
The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.
The lips of the righteous know what is acceptable; But the mouth of the wicked speaketh perverseness.
The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.
The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.
The lips of the righteous knowe what is acceptable: but the mouth of the wicked speaketh froward things.
Strictly literal
The lips of a righteous [man] know what is acceptable; but the mouth of the wicked is frowardness.
The lips of the righteous know a pleasing thing, And the mouth of the wicked perverseness!
The lips of the righteous know a pleasing thing, || And the mouth of the wicked perverseness!
The lips of the righteous know [how to obtain] favor; but the mouth of the wicked [speaketh] perverseness.
The lips of the righteous person know what is acceptable, but the mouth of the wicked, they know what is perverse.
From the Latin
The lips of the just consider what is acceptable: and the mouth of the wicked uttereth perverse things.
Simplified
Good people know the right thing to say, but the wicked always lie.
The lips of the upright man have knowledge of what is pleasing, but twisted are the mouths of 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 align closely, with all seven words matched. The Dead Sea Scrolls fragment contains part of the verse, with some words restored by an editor, indicating a strong textual tradition.
שִׂפְתֵ֣י צַ֭דִּיק יֵדְע֣וּן רָצ֑וֹן וּפִ֥י רְ֝שָׁעִ֗ים תַּהְפֻּכֽוֹת׃
7 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.
שפתי [צדיק] [ידעו׳ן] [רצון]
4 words of the verse are on this fragment — 1 partly restored, 3 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 10:32
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 שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
N-fd — Noun common · feminine dual constructHNcfdc
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
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
N-ms — Noun common · masculine singular absoluteHNcmsa
plezh'-ur (chephets, ratson; eudokia, hedone: "Pleasure" is the translation of various Hebrew words, chiefly of chephets, "inclination," hence, "pleasure," "delight" (Job 21:21, "What pleasure hath he in his house?" the American Standard Revised Version "what careth he for"; Job 22:3, "Is it any pleasure to the Almighty?"; Ps 111:2; Ec 5:4; 12:1; in Isa 44:28; 46:10; 48:14; 53:10, it has the sense of will or purpose, "He shall perform all my pleasure," etc.); of ratson, "delight," "acceptance," "good will" (Ezr 10:11;
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
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
תַּהְפֻּכָה (tahpukah) refers to a concept of perversity or a perverse thing. The entries consistently define it as a form of fraud or frowardness, emphasizing its negative connotation. It is linked to the root word for 'perversity' in Hebrew.
[תַּהְפֻּכָה] n.f. perversity, perverse thing
base
H8419 [תַּהְפֻּכָה] perversity, perverse thing
8419 tahpukah tah-poo-kaw'
from 2015; a perversity or fraud:--(very) froward(-ness,
thing), perverse thing.
see HEBREW for 02015
תַּהְפֻּכָה (tah.pu.khah) — perversity.
perversity, perverse thing
N-fp — Noun common · feminine plural absoluteHNcfpa