Proverbs 11:23 — Word Study
WLCתַּאֲוַ֣ת צַדִּיקִ֣ים אַךְ־ ט֑וֹב תִּקְוַ֖ת רְשָׁעִ֣ים עֶבְרָֽה׃
BSAThe desiretaʼăvâh [longing, craving] of the righteoustsaddîyq [just, upright] leads onlyʼak [results in, brings about] to goodṭôwb [pleasant, beneficial] but the hopetiqvâh [expectation, waiting] of the wickedrâshâʻ [morally wrong, guilty] [brings] wrathʻebrâh [results in, leads to, fury, indignation, anger]
| Greek | English | Parsing |
|---|---|---|
| תַּאֲוַ֣ת | [the] desire of | Noun common, feminine singular construct |
| צַדִּיקִ֣ים | righteous [people] | Adj |
| אַךְ־ | only | Adverb |
| ט֑וֹב | [is] good | Adj |
| תִּקְוַ֖ת | [the] hope of | Noun common, feminine singular construct |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| עֶבְרָֽה׃ | [is] fury | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The desire of the righteous leads only to good, but the hope of the wicked brings wrath. |
| KJV | The desire of the righteous is only good: but the expectation of the wicked is wrath. |
| ASV | The desire of the righteous is only good; But the expectation of the wicked is wrath. |
| YLT | The desire of the righteous [is] only good, The hope of the wicked [is] transgression. |
| WEB | The desire of the righteous is only good. The expectation of the wicked is wrath. |
| BBE | The desire of the upright man is only for good, but wrath is waiting for the evil-doer. |
Where they part company is צַדִּיקִ֣ים — see How Translations Differ.
The verse consists of two main clauses, each presenting a contrasting outcome based on the subject's nature.
7 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 11:23
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 Outcomesgenerated
Proverbs 11:23 presents a clear distinction between the outcomes of the righteous and the wicked. The verse emphasizes that the desires of the righteous lead to positive results, while the hopes of the wicked result in negative consequences. This theme resonates throughout the book of Proverbs, which often discusses the paths of the just versus the unjust, as seen in the surrounding verses, including Proverbs 11:22 and Proverbs 11:24.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:17 | You have heard, O LORD, the desire of the humble; You will strengthen their hearts. You will incline Your ear, |
| 2 | Psalm 27:4 | One thing I have asked of the LORD; this is what I desire: to dwell in the house of the LORD all the days of my life, to gaze on the beauty of the LORD and seek Him in His temple. |
| 3 | Psalm 37:4 | Delight yourself in the LORD, and He will give you the desires of your heart. |
| 4 | Psalm 39:7–8 | And now, O Lord, for what do I wait? My hope is in You. |
| 5 | Psalm 119:5–10 | Oh, that my ways were committed to keeping Your statutes! |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — תַּאֲוַ֣ת, ta.'a.Vatgenerated
The noun תַּאֲוָה (ta'avah) means 'desire' and conveys a sense of longing or craving. It can refer to both positive and negative yearnings, highlighting the dual nature of human desires.
In this verse, it specifically refers to the desires of the righteous, indicating that their longings are aligned with goodness and lead to beneficial outcomes. The parsing as a feminine singular construct suggests a personal and intimate aspect to these desires.
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 uses leads only to good and brings wrath, which aligns with the general meaning of the Hebrew.
Where others part company with the BSB is in the rendering of צַדִּיקִ֣ים — just (DRA) and upright (BBE) both emphasize different aspects of righteousness.
Sentence Structuregenerated
The verse is structured around two main clauses, each with a noun phrase as the subject. The first clause focuses on the righteous and their desires, while the second centers on the wicked and their hopes.
The finite verbs in each clause indicate the results of these desires and hopes, creating a clear contrast between the two groups.
Septuagint Backgroundgenerated
The Septuagint translates תַּאֲוָה as ἐπιθυμία (epithymia), which also means 'desire' but can carry a broader sense of longing or craving. This choice reflects a similar understanding of the term in both Hebrew and Greek contexts.
The translation of תִּקְוַ֖ת as ἐλπὶς (elpis) emphasizes the expectation aspect of hope, showing a consistent interpretation of the underlying concepts.
In plain words — the whole versegenerated
Proverbs 11:23 shows that the desires of good people lead to positive outcomes, while the hopes of bad people lead to anger. This verse teaches about the different paths of the righteous and the wicked.
Frequently Asked Questionsgenerated
It leads to good outcomes and beneficial results.
It refers to the expectations of those who are morally wrong, which ultimately result in negative consequences.
It reflects the consistent theme in Proverbs of contrasting the paths of the righteous and the wicked.
We can understand the importance of our desires and hopes, and how they influence our actions and outcomes.
Reflection Questionsgenerated
- In what ways do my desires align with righteousness?
- How can I ensure that my hopes are grounded in positive expectations?
- What examples can I find in my life that illustrate the outcomes of righteous versus wicked paths?
- How does this verse encourage me to reflect on my own desires and hopes?
The early church on this verse — how the Fathers read it
Bede comments on this verse, emphasizing the desires of the righteous and their pursuit of justice, contrasting them with the wicked.
The desire of the righteous is all good, etc. The righteous always desire justice to reign everywhere, but the impious, even when they seem to rest from the execution of impiety, yet with the purpose of a cruel mind,Early Church Fathers on Proverbs 11 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 11:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe desire of the righteous [is] only good,.... Or, "what is good" (z); only good is the object of it.
Read John Gill on Proverbs 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe desire of the righteous is only good: but the expectation of the wicked is wrath. The desire of the righteous is only good. Their chief object of desire is God and His favour. They do not desire things unlawful.
Read Robert Jamieson on Proverbs 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe desire; either, 1. Properly so called. So the sense is, His desires are generally and constantly to do good to men, as wicked men’ s designs are to do hurt, and to execute wrath and hatred against them. Or rather, 2. The object, or event, or effect of their desire, as appears from the next clause, where expectation is clearly put for the object or event of it. And the sense of the proverb seems to be this, The desires and expectations of the righteous shall end in their good and happiness, but the desires and expectations of wicked men shall be sadly disappointed, and end in the wrath of God and their utter ruin.
Read Matthew Poole on Proverbs 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 11:23 The desire of the righteous [is] only good: [but] the expectation of the wicked [is] wrath.Ver. 23. The desire of the righteous is only good,] i.e., So far as he is righteous, or spiritual, he "delights in the law of God after the inward man," "willing in all things to live honestly." Evil motions haunt his mind otherwhiles, but there they inhabit not. Lust was a stranger to David, as Peter Martyr observes out of Nathan’ s parable; - "There came a traveller to this rich man." The main stream of his desires, the course and current of his heart ran upon God and godliness. He resolved to do better than he did. "The spirit ever lusteth against the flesh"; howbeit when the flesh…
Read John Trapp on Proverbs 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) The desire of the righteous is only good, and therefore it, being in accordance with the will of God, is granted to them. The expectation of the wicked is wrath.—Rather, presumption; they do not ask in the way or for the things which God wills they should (James 4:3), and therefore it is mere presumption on their part to expect the fulfilment of their desires.
Read Charles John Ellicott on Proverbs 11 →CambridgeThe Cambridge Bible for Schools and Colleges23. wrath] Strictly, outpouring, or overflowing, sc. of (God’s) wrath. Comp. Hebrews 10:27; and rod τοῦθυμοῦτῆςὀργῆς, Revelation 19:15. Stated in full the proverb would be: That which the righteous desires is good, and therefore his desire when accomplished brings good or prosperity to himself; whereas the wicked, who desires evil, has nothing to look for but the just reward of evil, the displeasure of Almighty God.
Read Cambridge on Proverbs 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Desire of the righteous is only good — Tends to and ends in good to him.
Read Daniel Denison Whedon on Proverbs 11 →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 desire of the righteous leads only to good, but the hope of the wicked brings wrath.
The desire of the righteous is only good. The expectation of the wicked is wrath.
The desire of the righteous leads only to good, but the hope of the wicked brings wrath.
What the righteous desire leads only to good, but what the wicked hope for leads to wrath.
Tyndale line
The desire of the righteous is only good: but the expectation of the wicked is wrath.
The desire of the righteous is only good; But the expectation of the wicked is wrath.
The desire of the righteous is only good: but the expectation of the wicked is wrath.
The desire of the righteous is only good: but the expectation of the wicked is wrath.
The desire of the righteous is onely good: but the hope of the wicked is indignation.
Strictly literal
The desire of the righteous is only good; the expectation of the wicked is wrath.
The desire of the righteous [is] only good, The hope of the wicked [is] transgression.
The desire of the righteous [is] only good, || The hope of the wicked [is] transgression.
The desire of the righteous is only good: but the hope of the wicked is the wrath [of God].
The desires of righteous people result in good, but wicked people can only hope for wrath.
From the Latin
The desire of the just is all good: the expectation of the wicked is indignation.
Simplified
Good people want what's best, but what the wicked hope for ends in death.
The desire of the upright man is only for good, but wrath is waiting for the evil-doer.
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 agree on the wording of this verse, with all seven words matched. This indicates a strong textual consistency between these ancient witnesses.
תַּאֲוַ֣ת צַדִּיקִ֣ים אַךְ־ ט֑וֹב תִּקְוַ֖ת רְשָׁעִ֣ים עֶבְרָֽה׃
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.
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 11:23
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.
תַּאֲוָה (ta'avah) means 'desire' and encompasses a range of meanings including longing, appetite, and covetousness. It can refer to both a subjective feeling of satisfaction and an objective charm or delight. The term is used in various contexts, sometimes with negative connotations such as lust or greed.
תַּאֲוָה n.f. desire
thing desired
base
H8378 תַּאֲוָה desire
8378 ta'avah tah-av-aw'
from 183 (abbreviated); a longing; by implication, a delight
(subjectively, satisfaction, objectively, a charm):--dainty,
desire, X exceedingly, X greedily, lust(ing), pleasant. See
also 6914.
see HEBREW for 0183
see HEBREW for 06914
תַּאֲוָה (ta.a.vah) — desire.
1) desire
1a) desire, wish, longings of one's heart
1a1) lust, appetite, covetousness (bad sense)
1b) thing desired, object of desire
N-fs — 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 — 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…
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
תִּקְוָה (tiqvah) means both 'cord' and 'hope.' It is derived from a root meaning to attach or bind, reflecting a sense of expectancy or longing. The term encompasses concepts of hope, expectation, and the outcomes of what is hoped for, as noted in various lexicons.
[תִּקְוָה] n.f. cord
base
תִּקְוָה 34 n.f. hope
hope
= ground of hope
things hoped for, outcome
base
H8615a תִּקְוָה cord H8615b תִּקְוָה hope . hope
. = ground of hope
. things hoped for, outcome
8615 tiqvah tik-vaw'
from 6960; literally, a cord (as an attachment (compare
6961)); figuratively, expectancy:--expectation ((-ted)),
hope, live, thing that I long for.
see HEBREW for 06960
see HEBREW for 06961
תִּקְוָה (tiq.vah) — cord.
cord
תִּקְוָה (tiq.vah) — hope.
1) hope, expectation
1a) hope
1b) ground of hope
1c) things hoped for, outcome
N-fs — 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…
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
עֶבְרָה (*'ebrah*) is a feminine noun derived from the root word for overflow. It encompasses meanings such as outburst, excess, and fury, often relating to intense emotions like anger and arrogance. The entries consistently highlight its association with passionate outpourings, particularly in contexts of rage.
עֶבְרָה n.f. overflow, arrogance, fury
base
H5678 עֶבְרָה overflow, arrogance, fury
5678 `ebrah eb-raw'
feminine of 5676; an outburst of passion:--anger, rage,
wrath.
see HEBREW for 05676
עֶבְרָה (ev.rah) — fury.
1) outpouring, overflow, excess, fury, wrath, arrogance
1a) overflow, excess, outburst
1b) arrogance
1c) overflowing rage or fury
N-fs — Noun common · feminine singular absoluteHNcfsa
fu'-ri (alastor, "not to forget," "significant of revenge"):
Occurs only in /APC 2Macc 7:9 the King James Version, "Thou like a fury (the Revised Version (British and American) "Thou, miscreant") takest us out of this present life."
See also WRATH; FIERCENESS; ANGER.
Fury
As attributed to God, is a figurative expression for dispensing afflictive judgments (Lev. 26:28; Job 20:23; Isa. 63:3; Jer. 4:4; Ezek. 5:13; Dan. 9:16; Zech. 8:2).
Attributed to God metaphorically, or speaking after the manner of men; that is, God’s providential actions are such as would be performed by a man in a state of anger; so that, when he is said to pour out his fury on a person, or on a people, it is a figurative expression for dispensing afflictive providences. But we must be cautious not to attribute human infirmities, passions, or malevolence to the Deity.