Proverbs 15:8 — Word Study
WLCזֶ֣בַח רְ֭שָׁעִים תּוֹעֲבַ֣ת יְהוָ֑ה וּתְפִלַּ֖ת יְשָׁרִ֣ים רְצוֹנֽוֹ׃
BSAThe sacrificezebach [offering, act of worship] of the wickedrâshâʻ [morally wrong, guilty of sin] is detestabletôwʻêbah [an abomination, disgusting] to the LORDYᵉhôvâh [Yehovah, God Almighty] but the prayertᵉphillâh [supplication, request] of the uprightyâshâr [just, righteous] is His delightrâtsôwn [acceptance, pleasure]
| Greek | English | Parsing |
|---|---|---|
| זֶ֣בַח | [the] sacrifice of | Noun common, masculine singular construct |
| רְ֭שָׁעִים | wicked [people] | Noun common, masculine plural absolute |
| תּוֹעֲבַ֣ת | [is] [the] abomination of | Noun common, feminine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וּתְפִלַּ֖ת | and [is the] prayer of | Conjunction, noun common feminine singular construct |
| יְשָׁרִ֣ים | upright [people] | Adj |
| רְצוֹנֽוֹ׃ | delight his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The sacrifice of the wicked is detestable to the LORD, but the prayer of the upright is His delight. |
| KJV | The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight. |
| ASV | The sacrifice of the wicked is an abomination to Jehovah; But the prayer of the upright is his delight. |
| YLT | The sacrifice of the wicked [is] an abomination to Jehovah, And the prayer of the upright [is] His delight. |
| WEB | The sacrifice made by the wicked is an abomination to Yahweh, but the prayer of the upright is his delight. |
| BBE | The offering of the evil-doer is disgusting to the Lord, but the prayer of the upright man is his delight. |
Where they part company is יְשָׁרִ֣ים — see How Translations Differ.
Two main clauses contrast the actions of the wicked and the upright, highlighting their differing receptions by God.
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 15:8
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 Worship and Moralitygenerated
Proverbs 15:8 contrasts two types of worship: the detestable sacrifices of the wicked and the delightful prayers of the upright. This highlights a recurring theme in Proverbs, emphasizing that true worship comes from a righteous heart. The surrounding verses further elaborate on the nature of wisdom, righteousness, and God's response to human actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 21:27 | The sacrifice of the wicked is detestable— how much more so when brought with ill intent! |
| 2 | Proverbs 28:9 | Whoever turns his ear away from hearing the law, even his prayer is detestable. |
| 3 | Isaiah 1:10–15 | Hear the word of the LORD, you rulers of Sodom; listen to the instruction of our God, you people of Gomorrah! |
| 4 | Isaiah 61:8 | For I, the LORD, love justice; I hate robbery and iniquity; in My faithfulness I will give them their recompense and make an everlasting covenant with them. |
| 5 | Isaiah 66:3 | Whoever slaughters an ox is like one who slays a man; whoever sacrifices a lamb is like one who breaks a dog’s neck; whoever presents a grain offering is like one who offers pig’s blood; whoever offers frankincense is like one who blesses an idol. Indeed, they have chosen their own ways and delighted in their abominations. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — תּוֹעֲבַ֣ת, to.'a.Vatgenerated
The word תּוֹעֵבַה (to'evah) means 'abomination' and refers to something morally disgusting. It encompasses a range of actions deemed unacceptable by God, often related to idolatry or unethical behavior. The parsing shows it as a feminine singular noun, indicating a specific type of moral corruption.
In this context, it underscores that the sacrifices made by the wicked are not just unpleasing but are viewed as abhorrent by God. This sets a clear distinction between acceptable worship and that which is rejected.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term detestable for the sacrifices of the wicked and delight for the prayer of the upright. The KJV and ASV agree, using abomination and delight respectively.
Where they part company is in the rendering of יְשָׁרִ֣ים — just (DRA) versus righteous (GNV), reflecting a difference in interpretation of the moral quality of the upright.
Sentence Structuregenerated
The verse consists of two main clauses connected by a conjunction: the first clause discusses the wicked's sacrifice, while the second focuses on the prayer of the upright. The structure emphasizes the contrast between the two types of worship.
The finite verbs in each clause establish the subject and predicate clearly, allowing the reader to see the direct opposition between what is detestable and what is delightful to God.
Septuagint Backgroundgenerated
The Septuagint translates זֶ֣בַח as θυσίαι — sacrifices — which carries a similar meaning but may imply a broader range of offerings. This choice reflects the translators' understanding of sacrificial practices in their context.
The Greek word ἀσεβῶν for רְ֭שָׁעִים emphasizes the moral failure of the wicked, aligning with the Hebrew's connotation of guilt and wrongdoing.
In plain words — the whole versegenerated
Proverbs 15:8 teaches that God finds the sacrifices of wicked people disgusting, while He delights in the prayers of those who are upright. This shows that the heart behind the act matters more than the act itself.
Frequently Asked Questionsgenerated
It means that God does not accept the offerings of those who live in sin and moral failure, as their actions do not align with His standards.
The prayer of the upright is seen as sincere and aligned with God's will, reflecting a heart that seeks a relationship with Him.
We can focus on living righteously and sincerely seeking God in prayer, ensuring our actions reflect our faith.
It highlights that while actions like sacrifices are important, the intentions behind them are crucial in determining their acceptability to God.
Reflection Questionsgenerated
- In what ways can I ensure my worship is sincere and aligned with God's will?
- How can I cultivate a heart that is upright and pleasing to God?
- What are some examples of actions that might seem good but are detestable to God?
- How does understanding God's delight in the prayers of the upright change my approach to prayer?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting that the sacrifices of the wicked are rejected by God, while He accepts the offerings of those who live righteously.
The sacrifices of the wicked are an abomination to the Lord, etc. The prayers, works, and sacrifices of heretics are abhorred by the Lord, and He accepts the vows of those who affirm the Catholic faith with righteous deeds.Early Church Fathers on Proverbs 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 15:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe sacrifice of the wicked [is] an abomination to the Lord,.... Even those sacrifices which were of divine appointment under the former dispensation, when offered by wicked men, without faith in
Read John Gill on Proverbs 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight. The sacrifice of the wicked is an abomination to the Lord: but the prayer of the upright is his delight.
Read Robert Jamieson on Proverbs 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe sacrifice; all the religious services, yea, the best and most costly of them; one kind being put for all the rest. The prayer; the cheapest and meanest services.
Read Matthew Poole on Proverbs 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:8 The sacrifice of the wicked [is] an abomination to the LORD: but the prayer of the upright [is] his delight.Ver. 8. The sacrifice of the wicked is an abomination.] Their very incense stinks from the hand that offers it. Good words may be uttered, but we cannot hear them, because uttered with a stinking breath: and good meat may be presented, but we cannot eat of it because it is cooked or brought to the table by a nasty sloven. Works materially good, may never prove so formally and eventually - viz., when they are not right quoad fontem, et quoad finem. (1). When they proceed not from a right principle, "a pure heart, a good conscience, and faith unfeigned"; (2). When they…
Read John Trapp on Proverbs 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) The sacrifice of the wicked is an abomination to the Lord.—And their prayers also (Isaiah 1:11). The worthlessness of sacrifice without obedience (comp. 1 Samuel 15:22) may be here especially mentioned, because men are apt to think that what involves cost and trouble must be pleasing to God, even when not accompanied with what alone He cares for, a loving heart. The prayer of the upright is his delight.—Even when offered by itself, without sacrifice.
Read Charles John Ellicott on Proverbs 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. The sacrifice of the wicked is an abomination] Even the most sedulous attendance on the ordinances of God, and performance of the ceremonies of religion, is an abomination to the Lord, if the heart be not right with him, and the observance do not flow from a principle of pure devotion. No religious acts will do in place of holiness to the Lord. The prayer of the upright is his delight.] What a motive to be upright; and what a motive to the upright to pray! But who is the upright? The man who is weary of sin, and sincerely desires the salvation of God; as well as he who has already received a measure of that salvation. Hence it is said in the next verse, "He loveth him that…
Read AdamClarke on Proverbs 15 →CambridgeThe Cambridge Bible for Schools and Colleges8. See Genesis 4:3-5; Hebrews 11:4; Hebrews 11:6.
Read Cambridge on Proverbs 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. The sacrifice of the wicked is an abomination — This is one of the most important sayings in the book.
Read Daniel Denison Whedon on Proverbs 15 →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 sacrifice of the wicked is detestable to the LORD, but the prayer of the upright is His delight.
The sacrifice made by the wicked is an abomination to Yahweh, but the prayer of the upright is his delight.
The sacrifice of the wicked is detestable to the LORD, but the prayer of the upright is His delight.
The Lord abhors the sacrifices of the wicked, but the prayer of the upright pleases him.
Tyndale line
The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.
The sacrifice of the wicked is an abomination to Jehovah; But the prayer of the upright is his delight.
The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.
The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.
The sacrifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable vnto him.
Strictly literal
The sacrifice of the wicked is an abomination to Jehovah; but the prayer of the upright is his delight.
The sacrifice of the wicked [is] an abomination to Jehovah, And the prayer of the upright [is] His delight.
The sacrifice of the wicked [is] an abomination to YHWH, || And the prayer of the upright [is] His delight.
The sacrifice of the wicked is an abomination of the Lord: but, the prayer of the upright [obtaineth] his favor.
Yahweh hates the sacrifices of wicked people, but the prayer of upright people is his delight.
From the Latin
The victims of the wicked are abominable to the Lord: the vows of the just are acceptable.
Simplified
The Lord hates the sacrifices of the wicked, but he loves the prayers of the good.
The offering of the evil-doer is disgusting to the Lord, but the prayer of the upright man is his delight.
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 closely on the wording of this verse, with only minor differences in translation. The Dead Sea Scrolls show some restoration but align with the Masoretic Text in the main content.
זֶ֣בַח רְ֭שָׁעִים תּוֹעֲבַ֣ת יְהוָ֑ה וּתְפִלַּ֖ת יְשָׁרִ֣ים רְצוֹנֽוֹ׃
6 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.
[זבח] רשעים תועבת [יהוה] [ותפלת] [ישרים] [רצונ׳ו]
nothing on the leather here — 2 partly restored, 5 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 15:8
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.
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
N-ms — Noun common · masculine singular constructHNcmsc
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
תּוֹעֵבַה (tow`ebah) means 'abomination' and refers to something morally disgusting. It can denote idolatry, unclean food, or ethical wickedness. The word is built from a feminine active participle of another root, and its usage encompasses both ritual and ethical contexts.
תּוֹעֵבַה 117 n.f. abomination
base
H8441 תּוֹעֵבַה abomination
8441 tow`ebah to-ay-baw'
or tonebah {to-ay-baw'}; feminine active participle of 8581;
properly, something disgusting (morally), i.e. (as noun) an
abhorrence; especially idolatry or (concretely) an idol:--
abominable (custom, thing), abomination.
see HEBREW for 08581
תּוֹעֵבַה (to.e.vah) — abomination.
1) a disgusting thing, abomination, abominable
1a) in ritual sense (of unclean food, idols, mixed marriages)
1b) in ethical sense (of wickedness etc)
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
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…
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms