Proverbs 16:30 — Word Study
WLCעֹצֶ֣ה עֵ֭ינָיו לַחְשֹׁ֣ב תַּהְפֻּכ֑וֹת קֹרֵ֥ץ שְׂ֝פָתָ֗יו כִּלָּ֥ה רָעָֽה׃
BSAHe who winksʻâtsâh△ [closes, shuts] his eyeʻayin [the source of sight, understanding] deviseschâshab [plots, plans] perversitytahpukâh [stubbornness, disobedience] he who pursesqârats [compresses, bites] his lipssâphâh [the edge of the mouth, language] is bent onkâlâh■ [determined to do] evilraʻ [bad, morally wrong]
| Greek | English | Parsing |
|---|---|---|
| עֹצֶ֣ה | [one who] shuts | Verb, Qal, participle (active) masculine singular |
| עֵ֭ינָיו | eyes his | Noun common feminine dual construct, suffix |
| לַחְשֹׁ֣ב | to devise | Preposition, verb qal infinitive construct common |
| תַּהְפֻּכ֑וֹת | perverse things | Noun common, feminine plural absolute |
| קֹרֵ֥ץ | [one who] purses | Verb, Qal, participle (active) masculine singular |
| שְׂ֝פָתָ֗יו | lips his | Noun common feminine dual construct, suffix |
| כִּלָּ֥ה | he accomplishes | Verb, Piel, perfect third person masculine singular |
| רָעָֽה׃ | evil | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who winks his eye devises perversity; he who purses his lips is bent on evil. |
| KJV | He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass. |
| ASV | He that shutteth his eyes, it is to devise perverse things: He that compresseth his lips bringeth evil to pass. |
| YLT | Consulting his eyes to devise froward things, Moving his lips he hath accomplished evil. |
| WEB | One who winks his eyes to plot perversities, one who compresses his lips, is bent on evil. |
| BBE | He whose eyes are shut is a man of twisted purposes, and he who keeps his lips shut tight makes evil come about. |
The translations agree on the rendering of תַּהְפֻּכֹות as perversity.
The verse is structured around two main clauses, each describing a behavior linked to moral intent.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָצָה
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 16:30
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 Conductgenerated
Proverbs 16:30 presents a contrast between two types of individuals: one who uses subtle gestures to plot evil and another who is overt in their intentions. This verse is part of a larger discourse on the nature of wisdom and folly, warning against deceitful behavior and encouraging integrity. The surrounding verses emphasize the consequences of such actions, linking them to broader themes of righteousness and moral conduct.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:12–14 | A worthless person, a wicked man, walks with a perverse mouth, |
| 2 | Proverbs 10:10 | He who winks the eye causes grief, and foolish lips will come to ruin. |
| 3 | Isaiah 6:10 | Make the hearts of this people calloused; deafen their ears and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed. ” |
| 4 | Matthew 13:15 | For this people’s heart has grown callous; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn, and I would heal them.’ |
| 5 | John 3:20 | Everyone who does evil hates the Light, and does not come into the Light for fear that his deeds will be exposed. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — תַּהְפֻּכֹות, tah.pu.Khotgenerated
The noun תַּהְפֻּכֹות (tahpukhot) refers to perverse or stubborn actions. It is derived from a root that conveys the idea of turning away from what is right, often associated with disobedience. In this context, it highlights the negative outcomes of devising evil plans.
This word appears in various forms throughout the Hebrew Bible, often with a focus on moral failures. The parsing shows it as a feminine plural noun, indicating that it encompasses a range of perverse actions rather than a single instance.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as perversity, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is עֹצֶ֣ה, he who winks, which governs the actions that follow. It is complemented by two clauses: one detailing the devising of perverse things and the other describing the pursing of lips.
The structure emphasizes the connection between the actions of winking and pursing lips, illustrating a relationship between subtlety in behavior and intent to do evil.
Septuagint Backgroundgenerated
In the Septuagint, עֹצֶ֣ה is translated as στηρίζων, which suggests a sense of support or firm establishment, possibly indicating a more active role in the planning of evil.
The choice of διεστραμμένα for תַּהְפֻּכֹות shows a direct connection to the idea of something being distorted or twisted, reinforcing the negative connotation of the actions described.
In plain words — the whole versegenerated
Proverbs 16:30 contrasts two behaviors: the one who winks his eye is plotting something bad, while the one who purses his lips is determined to do evil. This verse warns against such deceitful actions and highlights the moral implications of one's intentions.
Frequently Asked Questionsgenerated
Winking is portrayed as a gesture of plotting or scheming, suggesting deceitful intentions.
Pursing lips indicates a firm resolve to engage in wrongdoing, showing a clear intention to act evilly.
Perversity refers to actions that are stubbornly disobedient, highlighting a moral failure in one's conduct.
Both actions indicate a deeper moral corruption, suggesting that such individuals are inclined toward evil.
Reflection Questionsgenerated
- What are some subtle ways people might plot evil in today's world?
- How can understanding the intentions behind actions help us avoid moral pitfalls?
- In what ways can we cultivate integrity in our speech and actions?
- How does this verse challenge us to reflect on our own behaviors and intentions?
The early church on this verse — how the Fathers read it
Bede comments on the moral implications of the behaviors described in this verse, emphasizing the seriousness of plotting evil.
He who thinks evil with astonished eyes, etc. It is more grievous to accomplish evil than to do it. Not only does he accomplish evil who acts perversely and harmfully with the members of his body,Early Church Fathers on Proverbs 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 16:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe shutteth his eyes to devise froward things,.... Or "perverse" or "contrary things" (r); he shuts his eyes, that his thoughts might not be disturbed and distracted by visible objects, but might be
Read John Gill on Proverbs 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass. He shutteth his eyes to devise froward things.
Read Robert Jamieson on Proverbs 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShutteth his eyes, that his thoughts may be more free and intent to contrive mischief. Moving his lips; which is the gesture, either, 1. Of one whose thoughts are deeply engaged. Or, 2. Of one that speaketh or maketh signs to others to assist him in executing that wickedness which he hath contrived.
Read Matthew Poole on Proverbs 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 16:30 He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.Ver. 30. He shutteth his eyes to devise froward things.] Wicked men are great students; they beat their brains and close their eyes that they may revolve and excogitate mischief with more freedom of mind. They search the devil’ s skull for new devices, and are very intentive to invent that which may do harm; their wits will better serve them to find out a hundred shifts or carnal arguments, than to yield to one saving truth, though never so much cleared up to them. Moving his lips, he bringeth evil to pass.] Mumbling and muttering to himself, and so calling the devil into counsel, he hath…
Read John Trapp on Proverbs 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) He shutteth his eyes. . . .—By the movement of eyes and lips he gives the signal for mischief to his confederates. (Comp. Proverbs 6:13.)
Read Charles John Ellicott on Proverbs 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. He shutteth his eyes to devise, &c.] He meditates deeply upon ways and means to commit sin. He shuts his eyes that he may shut out all other ideas, that his whole soul may be in this.
Read AdamClarke on Proverbs 16 →CambridgeThe Cambridge Bible for Schools and Colleges30. shutteth] Or, fixeth, or setteth firmly, στηρίζων, LXX. He closes or fixes his eyes, as though in deep thought, and tightens his lips, as if to keep back words which he could utter. Comp. Proverbs 6:12-14 for a further description of the same character. It is better to regard this verse with R.V. as a separate proverb, He that shutteth his eyes, it is to devise froward things: He that compresseth his lips bringeth evil to pass, than with A.V. as a continuation of the preceding proverb.
Read Cambridge on Proverbs 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. He shutteth his eyes — Or, fixes his eyes. To devise froward things — Perversities. Compare Proverbs 2:12; Proverbs 6:14.
Read Daniel Denison Whedon on Proverbs 16 →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
He who winks his eye devises perversity; he who purses his lips is bent on evil.
One who winks his eyes to plot perversities, one who compresses his lips, is bent on evil.
He who winks his eye devises perversity; he who purses his lips is bent on evil.
The one who winks his eyes devises perverse things, and one who compresses his lips brings about evil.
Tyndale line
He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.
He that shutteth his eyes, it is to devise perverse things: He that compresseth his lips bringeth evil to pass.
He that shutteth his eyes, it is to devise froward things: he that compresseth his lips bringeth evil to pass.
He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.
He shutteth his eyes to deuise wickednes: he moueth his lippes, and bringeth euil to passe.
Strictly literal
He that shutteth his eyes, [it is] to devise froward things; biting his lips, he bringeth evil to pass.
Consulting his eyes to devise froward things, Moving his lips he hath accomplished evil.
Consulting his eyes to devise contrary things, || Moving his lips he has accomplished evil.
He shutteth his eyes to devise perverse things: when he compresseth his lips then hath he fully resolved on evil.
The one who winks the eye is plotting perverse things; those who purse the lips will bring evil to pass.
From the Latin
He that with fixed eyes deviseth wicked things, biting his lips, bringeth: evil to pass.
Simplified
People who give you a sly wink are plotting bad things; they purse their lips and make evil happen.
He whose eyes are shut is a man of twisted purposes, and he who keeps his lips shut tight makes evil come about.
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 largely agree on the wording of this verse, with seven out of eight words matching. The Septuagint's translation reflects a similar understanding of the Hebrew terms, though the word order differs.
עֹצֶ֣ה עֵ֭ינָיו לַחְשֹׁ֣ב תַּהְפֻּכ֑וֹת קֹרֵ֥ץ שְׂ֝פָתָ֗יו כִּלָּ֥ה רָעָֽה׃
7 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 16:30
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.
עָצָה (atsah) is a Hebrew verb meaning to shut or close, particularly in reference to closing the eyes. The entries emphasize its root meaning of fastening or making firm.
[עָצָה] vb. shut
base
H6095 עָצָה
6095 `atsah aw-tsaw'
a primitive root; properly, to fasten (or make firm), i.e. to
close (the eyes):--shut.
עָצָה (a.tsah) — to shut.
(Qal) to shut
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
תַּהְפֻּכָה (tahpukah) refers to a concept of perversity or a perverse thing. The entries consistently define it as a form of fraud or frowardness, emphasizing its negative connotation. It is linked to the root word for 'perversity' in Hebrew.
[תַּהְפֻּכָה] n.f. perversity, perverse thing
base
H8419 [תַּהְפֻּכָה] perversity, perverse thing
8419 tahpukah tah-poo-kaw'
from 2015; a perversity or fraud:--(very) froward(-ness,
thing), perverse thing.
see HEBREW for 02015
תַּהְפֻּכָה (tah.pu.khah) — perversity.
perversity, perverse thing
N-fp — Noun common · feminine plural absoluteHNcfpa
קָרַץ (qarats) is a Hebrew verb meaning to pinch or wink. It can refer to gestures like biting lips or blinking eyes, often with a connotation of malice. The root encompasses actions such as narrowing or squeezing, and it can describe the process of shaping clay. The entries do not indicate any significant disagreement among lexicons.
[קָרַץ] vb. nip, pinch
Qal let them not pinch the eye, i.e. wink maliciously
Pu. from clay I was nipped off
base
H7169 קָרַץ
7169 qarats kaw-rats'
a primitive root; to pinch, i.e. (partially) to bite the
lips, blink the eyes (as a gesture of malice), or (fully) to
squeeze off (a piece of clay in order to mould a vessel from
it):--form, move, wink.
קָרַץ (qa.rats) — to wink.
1) to narrow, form, nip, pinch, squeeze, wink, purse
1a) (Qal) to pinch
1b) (Pual) to be nipped or pinched off, be formed
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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 | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
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
N-fs — Noun common · feminine singular absoluteHNcfsa
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