Proverbs 12:13 — Word Study
WLCבְּפֶ֣שַׁע שְׂ֭פָתַיִם מוֹקֵ֣שׁ רָ֑ע וַיֵּצֵ֖א מִצָּרָ֣ה צַדִּֽיק׃
BSAAn evilraʻ [bad, wicked] man is trappedmôwqêsh [snared, caught] by his rebelliouspeshaʻ [transgressing, sinful] speechsâphâh [lips, language] but a righteous mantsaddîyq [just, upright] escapesyâtsâʼ▸ [comes out, is delivered] from troubletsârâh [distress, adversity, dearth]
| Greek | English | Parsing |
|---|---|---|
| בְּפֶ֣שַׁע | [is] in [the] transgression of | Preposition, noun common masculine singular construct |
| שְׂ֭פָתַיִם | lips | Noun common, feminine dual absolute |
| מוֹקֵ֣שׁ | a snare | Noun common, masculine singular absolute |
| רָ֑ע | evil | Adj |
| וַיֵּצֵ֖א | and he came out | Verb, Qal, sequential imperfect third person masculine singular |
| מִצָּרָ֣ה | from trouble | Preposition, noun common feminine singular absolute |
| צַדִּֽיק׃ | a righteous [person] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | An evil man is trapped by his rebellious speech, but a righteous man escapes from trouble. |
| KJV | The wicked is snared by the transgression of his lips: but the just shall come out of trouble. |
| ASV | In the transgression of the lips is a snare to the evil man; But the righteous shall come out of trouble. |
| YLT | In transgression of the lips [is] the snare of the wicked, And the righteous goeth out from distress. |
| WEB | An evil man is trapped by sinfulness of lips, but the righteous shall come out of trouble. |
| BBE | In the sin of the lips is a net which takes the sinner, but the upright man will come out of trouble. |
Where they part company is רַע — see How Translations Differ.
The structure contrasts the fate of the evil man with that of the righteous man, highlighting the moral implications of their speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצַדִּיק
verbיָצָא
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 12:13
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 the Righteous and the Wickedgenerated
Proverbs 12:13 presents a vivid contrast between the consequences of speech for the wicked and the righteous. The surrounding verses (12:12-14) explore themes of desire, speech, and the outcomes of one's actions, emphasizing the moral order in the world. This proverb teaches that while the evil are caught by their own words, the righteous find a way to escape distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:2 | if you have been trapped by the words of your lips, ensnared by the words of your mouth, |
| 2 | Proverbs 15:2 | The tongue of the wise commends knowledge, but the mouth of the fool spouts folly. |
| 3 | Proverbs 18:6–7 | A fool’s lips bring him strife, and his mouth invites a beating. |
| 4 | 1 Kings 2:23 | Then King Solomon swore by the LORD: “May God punish me, and ever so severely, if Adonijah has not made this request at the expense of his life. |
| 5 | Psalm 5:6 | You destroy those who tell lies; the LORD abhors the man of bloodshed and deceit. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — פֶּשַׁע, be.Fe.sha'generated
The noun פֶּשַׁע (pesha`) refers to transgression, derived from a root that implies revolt or rebellion. It signifies intentional disobedience against God or others, resulting in guilt and punishment. The parsing indicates it is a masculine singular noun, used here in a construct form with the preposition, indicating a state of being in transgression.
This word is often associated with moral wrongdoing and is used throughout the Bible to describe various forms of rebellion. In this verse, it highlights the nature of the evil man's speech as a source of his entrapment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses trapped and rebellious to convey the meanings of מוֹקֵשׁ and פֶּשַׁע respectively. The KJV and ASV also align closely with this rendering.
Where translations differ, they vary primarily on the words רַע and צַדִּיק. The BSB uses evil, while the KJV opts for wicked. For צַדִּיק, the KJV renders it as just, while the BBE uses upright.
Sentence Structuregenerated
The main verb of the verse is יֵּצֵ֖א, and he came out, which governs the subject צַדִּֽיק — a righteous man. The structure presents a clear contrast between the two subjects: the evil man trapped by his speech and the righteous man who escapes.
The prepositional phrase בְּפֶ֣שַׁע introduces the condition of the evil man, while the contrasting clause emphasizes the outcome for the righteous, highlighting the moral implications of their actions.
Septuagint Backgroundgenerated
The Septuagint translates פֶּשַׁע as ἁμαρτίαν, which means sin. This choice broadens the understanding of the term to include a general sense of wrongdoing, not limited to transgression alone.
For צַדִּיק, the LXX uses δίκαιος, which also conveys the sense of righteousness but carries a legal connotation of being just or lawful.
In plain words — the whole versegenerated
Proverbs 12:13 contrasts an evil man, who is trapped by his own rebellious speech, with a righteous man, who escapes from trouble. This teaches that one's words can lead to their downfall or provide a way out of distress.
Frequently Asked Questionsgenerated
It means that the words he speaks can lead to his downfall, revealing his character and intentions.
A righteous man uses wise speech and actions that align with moral principles, allowing him to avoid the traps set by evil.
Speech is portrayed as powerful, capable of entrapment or liberation, reflecting the inner character of the speaker.
It encourages us to be mindful of our words and to strive for righteousness, knowing that our speech can have significant consequences.
Reflection Questionsgenerated
- In what ways have my words led to positive or negative outcomes in my life?
- How can I ensure that my speech reflects righteousness rather than rebellion?
- What steps can I take to escape situations where my words may lead to trouble?
- How does this proverb challenge my understanding of the power of speech?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 12:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wicked is snared by the transgression of [his] lips,.... A wicked man often brings himself into trouble by giving his tongue too great a liberty, and by making free with the characters of others;
Read John Gill on Proverbs 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wicked is snared by the transgression of his lips: but the just shall come out of trouble. The wicked is snared by the transgression of (his) lips.
Read Robert Jamieson on Proverbs 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe wicked is snared, i.e. brought into trouble, by the transgression of his lips, by his wicked speeches against God and men. The just shall come out of trouble, to wit, by his wise, and holy, and inoffensive speeches, whereby he pacifieth men, and gaineth God’ s favour and protection.
Read Matthew Poole on Proverbs 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 12:13 The wicked is snared by the transgression of [his] lips: but the just shall come out of trouble.Ver. 13. The wicked is snared by the transgression of his lips.] His heart is oft so full of venom that it cannot be hid, but blisters his tongue, and breaks out at his lips to his own ruin, as it befell Story, Campian, Garnet, and other Popish poisonous spiders, who were swept down by the hand of justice, and drew their last thread in the triangle of Tyburn. Detexit facinus fatuus, et non implevit, as Tacitus saith of one that was sent by the senate to despatch Nero, but exposed and betrayed himself. But the just shall come out of trouble.] They suffer sometimes for their bold and…
Read John Trapp on Proverbs 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) The wicked is cursed by the transgression of his lips.—For his words, the product of his evil heart, while designed to injure others, often bring the offender himself into trouble (Psalms 7:16), and moreover, as being the true index of the inner life of the soul, are being stored up as a witness against him at the day of judgment” (Matthew 12:37). The “just man,” on the contrary, avoids all this “trouble.”
Read Charles John Ellicott on Proverbs 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. The wicked is snared by the transgression of his lips] A man who deals in lies and false oaths will sooner or later be found out to his own ruin. There is another proverb as true as this: A liar had need of a good memory; for as the truth is not in him, he says and unsays, and often contradicts himself.
Read AdamClarke on Proverbs 12 →CambridgeThe Cambridge Bible for Schools and Colleges13. The wicked is snared] Rather: In the transgression of the lips is a snare to the evil man, R.V. text; comp. A.V. marg., and for the sentiment, Proverbs 18:7. This is preferable to the rendering of R.V. marg., an evil snare, because it preserves the balance of the verse: the evil man, by the wicked and deceitful words which he uses to prosecute his purposes, entangles himself in a snare: the righteous man, by his righteous dealing, though he fall into trouble, is delivered out of it and walks at liberty. The LXX. add: “He that hath regard to gentleness shall obtain mercy; But he that opposeth men in the gates will trouble souls.”
Read Cambridge on Proverbs 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Wicked… snared — Well rendered by Conant: “In the transgression of the lips is an evil snare.” A man is often ensnared by his malicious or envious talk, or by his prevarications and falsehoods. Compare Ecclesiastes 10:12.
Read Daniel Denison Whedon on Proverbs 12 →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
An evil man is trapped by his rebellious speech, but a righteous man escapes from trouble.
An evil man is trapped by sinfulness of lips, but the righteous shall come out of trouble.
An evil man is trapped by his rebellious speech, but a righteous man escapes from trouble.
The evil person is ensnared by the transgression of his speech, but the righteous person escapes out of trouble.
Tyndale line
The wicked is snared by the transgression of his lips: but the just shall come out of trouble.
In the transgression of the lips is a snare to the evil man; But the righteous shall come out of trouble.
In the transgression of the lips is a snare to the evil man: but the righteous shall come out of trouble.
The wicked is snared by the transgression of his lips: but the just shall come out of trouble.
The euill man is snared by the wickednesse of his lips, but the iust shall come out of aduersitie.
Strictly literal
In the transgression of the lips is an evil snare; but a righteous [man] shall go forth out of trouble.
In transgression of the lips [is] the snare of the wicked, And the righteous goeth out from distress.
The snare of the wicked [is] in transgression of the lips, || And the righteous goes out from distress.
In the transgression of his lips is the snare of the wicked; but the righteous cometh out of distress.
An evil person is trapped by his wicked talk, but the righteous person escapes from trouble.
From the Latin
For the sins of the lips ruin draweth nigh to the evil mall: but the just shall escape out of distress.
Simplified
The wicked trap themselves by their own sinful words, but good people escape trouble.
In the sin of the lips is a net which takes the sinner, but the upright man will come out of trouble.
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 presents the verse as stating that an evil man is ensnared by his rebellious speech, while a righteous man escapes from trouble. The Septuagint agrees with this interpretation, maintaining the same essential meaning and word correspondence, though it may differ in word order and style. There are no significant differences in the core message between these two ancient witnesses, indicating a strong consistency in the understanding of this verse across these texts.
בְּפֶ֣שַׁע שְׂ֭פָתַיִם מוֹקֵ֣שׁ רָ֑ע וַיֵּצֵ֖א מִצָּרָ֣ה צַדִּֽיק׃
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 12:13
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.
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
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…
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 absoluteHNcfda
מוֹקֵשׁ (mowqesh) refers to a bait or lure used in trapping, particularly in a fowler's net, and can also mean a snare in a figurative sense. It is derived from a root meaning to catch, and its implications include a noose or hook for capturing animals. The entries consistently describe it as a snare or trap.
מוֹקֵשׁ n.m. prop. a bait or lure in a fowler's net; then fig. a snare
base
H4170 מוֹקֵשׁ prop. a bait or lure in a fowler's net; then fig. a snare
4170 mowqesh mo-kashe'
or moqesh {mo-kashe'}; from 3369; a noose (for catching
animals) (literally or figuratively): by implication, a hook
(for the nose):--be ensnared, gin, (is) snare(-d), trap.
see HEBREW for 03369
מוֹקֵשׁ (mo.qesh) — snare.
bait, lure, snare
N-ms — Noun common · masculine singular absoluteHNcmsa
snar (pach; pagis, but brochos, in 1Co 7:35): Over half a dozen Hebrew words are used to indicate different methods of taking birds and animals, of which the snare (pach) is mentioned oftener than any other. It was a noose of hair for small birds, of wire for larger birds or smaller animals. The snares were set in a favorable location and grain scattered to attract the attention of feathered creatures. They accepted the bribe of good feeding and walked into the snare, not suspecting danger. For this reason the snare became particularly applicable in describing a tempting bribe offered by men to lead their fellows into trouble, and the list of references is a long one, all of the same nature. See Ex 10:7; 1Sa 18:21; 28:9;
Snare
The expression (Amos 3:5), “Shall one take up a snare from the earth?” etc. (Authorized Version), ought to be, as in the Revised Version, “Shall a snare spring up from the ground?” etc. (See GIN.)
→ General scriptures concerning Am 3:5
→ FIGURATIVE
Of the evils in life of wicked people Job 18:8-10
Of the devices of evil people to deceive the righteous Ps 91:3; Jer 5:26
See AMBUSH
See CONSPIRACY
See PIT
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
Adj — AdjHAamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word צָרָה (*tsarah*) is built from the root meaning tightness or trouble. It covers a range of meanings including dearth, distress, and adversary, as well as specifically referring to a rival wife. The entries note its use in contexts of adversity and anguish, with a specific reference to 1 Samuel 1:6.
בַּצָּרָה n.f. dearth, destitution
base
צָרָה 72 n.f. id. [r.dz.ac] straits, distress
base
[צָרָה] n.f. vexer, rival-wife;—sf. 1 S 1:6.
ref
H6869a בַּצָּרָה dearth, destitution H6869b צָרָה id. [6862b] H6869c צָרָה vexer, rival-wife
6869 tsarah tsaw-raw'
feminine of 6862; tightness (i.e. figuratively, trouble);
transitively, a female rival:--adversary, adversity,
affliction, anguish, distress, tribulation, trouble.
see HEBREW for 06862
בַּצָּרָה (bats.tsa.rah) — dearth.
death, destitution
צָרָה (tsa.rah) — distress.
straits, distress, trouble
צָרָה (tsa.rah) — vexer.
vexer, rival wife
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ 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
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