Proverbs 12:21 — Word Study
WLCלֹא־ יְאֻנֶּ֣ה לַצַּדִּ֣יק כָּל־ אָ֑וֶן וּ֝רְשָׁעִ֗ים מָ֣לְאוּ רָֽע׃
BSANolôʼ [absence of, none] harmʼâven [evil, mischief] befallsʼânâh▸ [meets, comes upon] the righteoustsaddîyq [just, upright] ◂but the wickedrâshâʻ [morally wrong, guilty] ◂are filledmâlêʼ■ [made full, complete] with troubleraʻ [evil, adversity]
| Greek | English | Parsing |
|---|---|---|
| לֹא־ | not | Particle |
| יְאֻנֶּ֣ה | it happens | Verb, Pual, imperfect third person masculine singular |
| לַצַּדִּ֣יק | to the righteous | Preposition |
| כָּל־ | any | Noun common, masculine singular construct |
| אָ֑וֶן | trouble | Noun common, masculine singular absolute |
| וּ֝רְשָׁעִ֗ים | and wicked [people] | Conjunction, noun common masculine plural absolute |
| מָ֣לְאוּ | they are full | Verb, Qal, perfect third person common plural |
| רָֽע׃ | distress | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | No harm befalls the righteous, but the wicked are filled with trouble. |
| KJV | There shall no evil happen to the just: but the wicked shall be filled with mischief. |
| ASV | There shall no mischief happen to the righteous; But the wicked shall be filled with evil. |
| YLT | No iniquity is desired by the righteous, And the wicked have been full of evil. |
| WEB | No mischief shall happen to the righteous, but the wicked shall be filled with evil. |
| BBE | No trouble will come to upright men, but sinners will be full of evil. |
The translations are consistent in their rendering of the key terms, particularly regarding the righteous and the wicked.
The sentence has a main clause with a contrasting subordinate clause, emphasizing the difference between the fates of the righteous and the wicked.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbאָנָה
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 12:21
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 Righteousness and Wickednessgenerated
Proverbs 12:21 emphasizes the protection of the righteous and the troubles of the wicked. This verse is part of a larger discussion on the consequences of moral behavior, where deceit and evil are contrasted with peace and righteousness, as seen in the surrounding verses. The wisdom literature often provides insights into the nature of justice and the outcomes of one's actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 8:28 | And we know that God works all things together for the good of those who love Him, who are called according to His purpose. |
| 2 | 1 Corinthians 3:22–23 | whether Paul or Apollos or Cephas or the world or life or death or the present or the future. All of them belong to you, |
| 3 | 2 Corinthians 4:17 | For our light and momentary affliction is producing for us an eternal glory that is far beyond comparison. |
| 4 | Proverbs 1:31 | So they will eat the fruit of their own way, and be filled with their own devices. |
| 5 | Proverbs 14:14 | The backslider in heart receives the fill of his own ways, but a good man is rewarded for his ways. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יְאֻנֶּ֣ה, ye.'u.Nehgenerated
The verb יְאֻנֶּ֣ה (ye.'u.Neh) is a Pual imperfect form, meaning 'it happens' or 'it meets.' It conveys the idea of something coming upon or encountering someone, particularly in a significant or impactful way.
In this context, it indicates that no harm meets the righteous, suggesting divine protection or favor. The use of the imperfect tense implies a continuous or habitual action, reinforcing the idea that the righteous consistently experience safety from harm.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where the translation uses harm for אָוֶן and maintains the contrast with the wicked.
Sentence Structuregenerated
The main verb is יְאֻנֶּ֣ה, it happens, which governs the clause. The structure emphasizes the contrast between the two subjects: the righteous and the wicked.
The sentence is structured to highlight the outcomes for each group, with the righteous being the subject of the first clause and the wicked in the second, illustrating the moral dichotomy.
Septuagint Backgroundgenerated
The Septuagint translates יְאֻנֶּ֣ה as ἀρέσει (aresei), meaning 'it will be good for' or 'it will please.' This choice suggests a positive outcome for the righteous, emphasizing their favorable condition.
The translation of אָוֶן as ἄδικον (adikon) indicates a focus on the moral implications of wickedness, aligning with the ethical teachings found in both texts.
In plain words — the whole versegenerated
Proverbs 12:21 says that no harm comes to the righteous, while the wicked are filled with trouble. This verse teaches about the consequences of being just versus being wicked, showing that the righteous are protected and the wicked face difficulties.
Frequently Asked Questionsgenerated
This means that those who live justly and uprightly are under God's protection and do not experience the same troubles as the wicked.
The wicked are described as being filled with trouble, indicating that their actions lead to negative consequences.
The contrast highlights the moral order of the world, where righteousness leads to safety and wickedness leads to suffering.
You can strive to live righteously, trusting that this path leads to protection and peace, while avoiding actions that would lead to trouble.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my life?
- How can I ensure that my actions align with righteousness?
- What are some examples of trouble that arise from wicked behavior?
- How does this verse encourage me to choose the right path in my decisions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 12:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere shall no evil happen to the just,.... The evil of sin: no iniquity, as the Targum; which, and the Septuagint, Syriac, and Arabic versions, interpret of sin not being agreeable, convenient, suit
Read John Gill on Proverbs 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere shall no evil happen to the just: but the wicked shall be filled with mischief. There shall no evil happen to the just: but the wicked shall be filled with mischief.
Read Robert Jamieson on Proverbs 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNo evil; either, 1. Of sin; or rather, 2. Of suffering or mischief, as the next clause explains this. No such evil shall befall them as doth commonly befall the wicked, who are filled, or overwhelmed, and utterly destroyed by it; whereas good men are supported under their troubles, and shall be delivered out of them, and receive much benefit by them.
Read Matthew Poole on Proverbs 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 12:21 There shall no evil happen to the just: but the wicked shall be filled with mischief.Ver. 21. There shall no evil happen to the just.] First, For evil of sin: God will not lead him into temptation, but will cut off occasions, remove stumbling blocks out of his way: devoratory evils, as Tertullian calls them, he shall be sure not to fall into. "That evil one shall not touch him," viz., tactu qualitativo, as Cajetan expounds it, with a deadly touch: nibble he may at their heels, but cannot reach their heads; shake he may his chain at them, but shall not set his fangs in them, or so far thrust his sting into them as to infuse into them the venom of that sin unto death. Next, For…
Read John Trapp on Proverbs 12 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) There shall no evil happen to the just.—Comp. our Lord’s promise as to temporal matters for those who “seek the kingdom of God” (Matthew 6:33). and for God’s care in spiritual matters, 1 Corinthians 10:13.
Read Charles John Ellicott on Proverbs 12 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. There shall no evil happen to the just] No, for all things work together for good to them that love God. Whatever occurs to a righteous man God turns to his advantage. But, on the other hand, the wicked are filled with mischief: they are hurt, grieved, and wounded, by every occurrence; and nothing turns to their profit.
Read AdamClarke on Proverbs 12 →
CambridgeThe Cambridge Bible for Schools and Colleges21. evil … mischief] Rather, mischief … evil, with R.V., reversing the meaning of the two Heb. words.
Read Cambridge on Proverbs 12 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Evil — Calamity. Happen — Meet or befall. Romans 8:28 is a good comment on this clause: “All things work together for good to them that love God.” Filled with mischief — Evil calamity.
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
No harm befalls the righteous, but the wicked are filled with trouble.
No mischief shall happen to the righteous, but the wicked shall be filled with evil.
No harm befalls the righteous, but the wicked are filled with trouble.
The righteous do not encounter any harm, but the wicked are filled with calamity.
Tyndale line
There shall no evil happen to the just: but the wicked shall be filled with mischief.
There shall no mischief happen to the righteous; But the wicked shall be filled with evil.
There shall no mischief happen to the righteous: but the wicked shall be filled with evil.
There shall no evil happen to the just: but the wicked shall be filled with mischief.
There shall none iniquitie come to the iust: but the wicked are full of euill.
Strictly literal
There shall no evil happen to a righteous [man]; but the wicked shall be filled with mischief.
No iniquity is desired by the righteous, And the wicked have been full of evil.
No iniquity is desired by the righteous, || And the wicked have been full of evil.
No wrong can come unawares to the righteous; but the wicked are full of evil.
No ill comes on the righteous person, but wicked people are filled with difficulties.
From the Latin
Whatsoever shall befall the just man. it shall not make him sad: but the wicked shall be filled with mischief.
Simplified
No harm comes to the good, but trouble fills the wicked.
No trouble will come to upright men, but sinners will be full of evil.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
לֹא־ יְאֻנֶּ֣ה לַצַּדִּ֣יק כָּל־ אָ֑וֶן וּ֝רְשָׁעִ֗ים מָ֣לְאוּ רָֽע׃ is consistent across the Masoretic Text and the Septuagint, with both versions conveying the same essential message about the fate of the righteous and the wicked.
לֹא־ יְאֻנֶּ֣ה לַצַּדִּ֣יק כָּל־ אָ֑וֶן וּ֝רְשָׁעִ֗ים מָ֣לְאוּ רָֽע׃
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 12:21
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
אָנָה (anah) is a Hebrew root that conveys the idea of meeting or encountering, often in an opportune manner. It can refer to allowing or causing meetings, being sent to meet, or even seeking a quarrel. The entries suggest a range of meanings from casual encounters to more confrontational situations.
[אָנָה] vb. be opportune, meet, encounter opportunely
Pi. cause (or allow) to meet
Pu. be allowed to meet, be sent
Hithp. cause oneself to meet, seek occasion (= seek a quarrel with)
base
H579 אָנָה be opportune, meet, encounter opportunely . cause (or allow) to meet
. be allowed to meet, be sent
. cause oneself to meet, seek occasion (= seek a quarrel with)
579 'anah aw-naw'
a primitive root (perhaps rather identical with 578 through
the idea of contraction in anguish); to approach; hence, to
meet in various senses:--befall, deliver, happen, seek a
quarrel.
see HEBREW for 0578
אָנָה (a.nah) — to meet.
1) to meet, encounter, approach, be opportune
1a) (Piel) to allow to meet, cause to meet
1b) (Pual) to be sent, be allowed to meet
1c) (Hithpael) to seek occasion (quarrel), cause oneself to meet
V-Pual-Imperf-3ms — Verb · Pual · imperfect third person masculine singularHVPi3ms
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
Prep | Adj — PrepositionHRd/Aamsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
N-ms — Noun common · masculine singular absoluteHNcmsa
→ 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
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)
Conj | Adj — Conjunction · noun common masculine plural absoluteHC/Ncmpa
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…
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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
