Proverbs 16:4 — Word Study
WLCכֹּ֤ל פָּעַ֣ל יְ֭הוָה לַֽמַּעֲנֵ֑הוּ וְגַם־ רָ֝שָׁ֗ע לְי֣וֹם רָעָֽה׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] has madepâʻal■ [wrought, created] ◂everythingkôl [all things, the universe] for His purposemaʻăneh [own, end, intention] evengam the wickedrâshâʻ [morally wrong, guilty of sin] for the dayyôwm [time, period] of disasterraʻ [evil, trouble, adversity]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֤ל | everything | Noun common, masculine singular absolute |
| פָּעַ֣ל | he makes | Verb, Qal, perfect third person masculine singular |
| יְ֭הוָה | Yahweh | Noun proper |
| לַֽמַּעֲנֵ֑הוּ | for purpose its | Preposition, noun common masculine singular construct, suffix |
| וְגַם־ | and also | Conjunction, adverb |
| רָ֝שָׁ֗ע | [the] wicked | Noun common, masculine singular absolute |
| לְי֣וֹם | for a day of | Preposition, noun common masculine singular construct |
| רָעָֽה׃ | trouble | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD has made everything for His purpose— even the wicked for the day of disaster. |
| KJV | The LORD hath made all things for himself: yea, even the wicked for the day of evil. |
| ASV | Jehovah hath made everything for its own end; Yea, even the wicked for the day of evil. |
| YLT | All things hath Jehovah wrought for Himself, And also the wicked [worketh] for a day of evil. |
| WEB | Yahweh has made everything for its own end— yes, even the wicked for the day of evil. |
| BBE | The Lord has made everything for his purpose, even the sinner for the day of evil. |
The translations on this page agree in their rendering of the verse's key concepts.
The structure consists of a main clause followed by a purpose clause and an additional clause concerning the wicked, emphasizing the comprehensive nature of God's creative work.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbפָּעַל
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 16:4
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 — God's Sovereignty and Purposegenerated
Proverbs 16:4 speaks to the comprehensive nature of God's creative work, asserting that everything, including the wicked, serves His divine purpose. This verse emphasizes the sovereignty of God over all creation and His ability to use even adverse elements for His intended outcomes. The surrounding verses further elaborate on the themes of commitment to the LORD and the consequences of pride and iniquity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 43:7–21 | everyone called by My name and created for My glory, whom I have indeed formed and made.” |
| 2 | Romans 11:36 | For from Him and through Him and to Him are all things. To Him be the glory forever! Amen. |
| 3 | Revelation 4:11 | “Worthy are You, our Lord and God, to receive glory and honor and power, for You created all things; by Your will they exist and came to be.” |
| 4 | Job 21:30 | Indeed, the evil man is spared from the day of calamity, delivered from the day of wrath. |
| 5 | Romans 9:22 | What if God, intending to show His wrath and make His power known, bore with great patience the vessels of His wrath, prepared for destruction? |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — פָּעַל, pa.'Algenerated
The verb פָּעַל (pa'al) means 'to do' or 'to make', often indicating systematic action or creation. It is used here in the perfect tense, suggesting a completed action — God has made everything.
This verb carries a sense of intentionality and craftsmanship, highlighting that all creation is purposeful, aligning with the broader theological theme of God's sovereignty in the world.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the basic meaning of the verse, conveying that the LORD has made everything for His purpose.
Sentence Structuregenerated
The verse is structured around a finite verb, פָּעַל, he makes, which governs the entire clause. The subject is the LORD, and the objects include everything and the wicked, indicating the scope of God's creative work.
The main clause is followed by a prepositional phrase indicating purpose, which adds depth to the understanding of why everything exists — for God's intention.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἔργα (erga) to translate פָּעַל, indicating a focus on the works or actions of God. This choice emphasizes the aspect of creation as an active process.
This translation reflects a broader understanding of God's creative acts, aligning with the theme of divine purpose in both the Hebrew and Greek texts.
In plain words — the whole versegenerated
Proverbs 16:4 tells us that the LORD has made everything for His purpose, including the wicked for a day of trouble. This verse emphasizes that nothing is outside of God's control and that even those who do wrong serve a purpose in His plan.
Frequently Asked Questionsgenerated
It means that all creation, including the wicked, exists to fulfill God's divine plan and intention.
The wicked can serve a purpose by demonstrating the consequences of sin and the need for righteousness, ultimately contributing to God's overarching plan.
This phrase indicates a specific time when God's judgment or correction may be enacted, highlighting the seriousness of moral wrongdoing.
This verse illustrates that God's sovereignty extends over all aspects of creation, affirming that nothing happens outside of His will or purpose.
Reflection Questionsgenerated
- In what ways have I seen God's purpose at work in my life, even during difficult times?
- How can I better understand and trust God's sovereignty over all creation?
- What does it mean for me to commit my works to the LORD?
- How can I respond to the presence of wickedness in the world while maintaining faith in God's ultimate purpose?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse to illustrate God's goodness and purpose in creation, as seen in the quotations from John Cassian and Bede.
Only God does what is good, acting from love of goodness for its own sake and not moved by fear or hope of reward. As Solomon says,Early Church Fathers on Proverbs 16 →
The Lord has made everything for its own purpose, etc. The Lord had no other cause for creating the invisible or visible creature than His will, that He might show His goodness to the rational creature,Early Church Fathers on Proverbs 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 16:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord hath made all [things] for himself,.... This is true of the Lord with respect to the creation of all things by him.
Read John Gill on Proverbs 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD hath made all things for himself: yea, even the wicked for the day of evil. The Lord hath made all (things) for himself; yea, even the wicked for the day of evil.
Read Robert Jamieson on Proverbs 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath made; or, hath wrought or doth work; for the Hebrews express the present as well as the past thee by this tense: he ordereth or disposeth; for this may be understood either of the works of creation or of providence. All things, and especially all men, for himself; for his own service and glory; for the discovery and illustration of his own wisdom, power, goodness, truth, justice, and his other most glorious perfections. The wicked, wilful and impenitent sinners, for the day of evil; for the thee of punishment, as this phrase is used, , and elsewhere; of which the Scripture frequently speaks, both to warn sinners of their danger, and to satisfy the minds of them which are amazed and…
Read Matthew Poole on Proverbs 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 16:4 The LORD hath made all [things] for himself: yea, even the wicked for the day of evil.Ver. 4. The Lord hath made all things for himself.] That is, for his own glory, which he seeks in all his works. And well he may; for, first, He hath none higher than himself to whom to have respect; and, secondly, He is not in danger (as we should be in like case) of being puffed up or desirous of vain glory. Or thus, "He hath made all things for himself," that is, for the demonstration of his goodness, according to that of Augustine, Quia bonus est Deus sumus; et in quantum sumus, boni sumus. We owe both our being and wellbeing, and the glory of all to God alone. The wicked also for the day…
Read John Trapp on Proverbs 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The Lord hath made all things for himself—i.e., to serve His own purposes, that His wisdom, goodness, &c, may be thereby revealed. Or the passage may be translated, “hath made all for its own end or purpose.” The assertion that “He has made the wicked for the day of evil,” does not mean that He created any one for punishment—i.e., predestined him for destruction. It only teaches that even the wicked are subservient to God’s eternal purposes; that Pharaoh, for instance, by his rebellion could not change God’s plans for the deliverance of His people, but only gave Him an occasion for showing forth His power, justice, goodness, and longsuffering. The “day of evil,” i.e., punishment, at…
Read Charles John Ellicott on Proverbs 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The Lord hath made all things for himself] He has so framed and executed every part of his creation, that it manifests his wisdom, power, goodness, and truth. Even the wicked for the day of evil.] וגם רשע ליום רעה vegam rasha leyom raah. The whole verse is translated by the Chaldee thus: "All the works of the LORD are for those who obey him; and the wicked is reserved for the evil day." As רעה raah literally signifies to feed, it has been conjectured that the clause might be read, yea, even the wicked he feeds by the day, or daily. If we take the words as they stand in our present version, they mean no more than what is expressed by the Chaldee and Syriac: and as far as we can…
Read AdamClarke on Proverbs 16 →CambridgeThe Cambridge Bible for Schools and Colleges4. for himself] for his own purpose, R.V. marg.; or, for its own end, R.V. text. The two meanings really run into one another, for he who makes a thing to serve its own purpose makes it to serve his own purpose in so making it. The second clause of the verse extends the application of this truth from the physical to the moral sphere of action. But it creates no real difficulty. It is not said that God makes a man wicked, for He “made man upright” (Ecclesiastes 7:29. Comp. Genesis 1:26-27; Genesis 1:31), but that being wicked by his own choice he comes under the irrevocable law which dooms him to “the day of evil,” of calamity and punishment. By this, the Apostle teaches us, even in its…
Read Cambridge on Proverbs 16 →Albert Barnes1798–1870Barnes' Notes on the BibleFor himself - Better, The Lord has done everything for its own end; and this includes the appointment of an “evil day” for “the wicked” who deserve it.
Read Albert Barnes 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
The LORD has made everything for His purpose— even the wicked for the day of disaster.
Yahweh has made everything for its own end— yes, even the wicked for the day of evil.
The LORD has made everything for His purpose—even the wicked for the day of disaster.
The Lord works everything for its own ends – even the wicked for the day of disaster.
Tyndale line
The LORD hath made all things for himself: yea, even the wicked for the day of evil.
Jehovah hath made everything for its own end; Yea, even the wicked for the day of evil.
The LORD hath made every thing for its own end: yea, even the wicked for the day of evil.
The LORD hath made all things for himself: yes, even the wicked for the day of evil.
The Lord hath made all things for his owne sake: yea, euen the wicked for the day of euill.
Strictly literal
Jehovah hath wrought everything on his own account, yea, even the wicked for the day of evil.
All things hath Jehovah wrought for Himself, And also the wicked [worketh] for a day of evil.
YHWH has worked all things for Himself, || And also the wicked—for a day of evil.
Every thing hath the Lord wrought for its destined end; yes, even the wicked for the day of unhappiness.
Yahweh has made everything for its purpose, even the wicked for the day of trouble.
From the Latin
The Lord hath made all things for himself: the wicked also for the evil day.
Simplified
The Lord has a purpose in everything he does, even the wicked for the day of trouble.
The Lord has made everything for his purpose, even the sinner for the day 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
The Masoretic Text and the Septuagint show agreement in the core message of the verse, although the Septuagint's wording differs slightly. The key themes of God's sovereignty and purpose are preserved across both texts.
כֹּ֤ל פָּעַ֣ל יְ֭הוָה לַֽמַּעֲנֵ֑הוּ וְגַם־ רָ֝שָׁ֗ע לְי֣וֹם רָעָֽה׃
5 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 16:4
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.
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
פָּעַל (pa'al) is a Hebrew verb meaning to do or make, often used in a systematic or habitual sense. It encompasses actions like committing, ordaining, and working, with a poetic nuance compared to the more common verb for 'to do' (עָשָׂה). The entries consistently highlight its usage in the Qal stem, emphasizing its foundational role in expressing action.
פָּעַל 67 vb. do, make (poet. for עָשָׂה)
Qal
do
make
base
H6466 פָּעַל do, make (poet. for עָשָׂה)
6466 pa`al paw-al'
a primitive root; to do or make (systematically and
habitually), especially to practise:--commit, (evil-)
do(-er), make(-r), ordain, work(-er).
פָּעַל (pa.al) — to work.
1) to do, make
1a) (Qal)
1a1) to do
1a2) to make
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
מַעֲנֶה (ma`aneh) primarily means 'answer' or 'response.' It can refer to a reply that is either favorable or contradictory. The word is derived from a root meaning to respond and is noted in various contexts, including a place for task.
מַעֲנֶה n.m. answer, response
base
H4617 מַעֲנֶה
4617 ma`aneh mah-an-eh'
from 6030; a reply (favorable or contradictory):--answer, X
himself.
see HEBREW for 06030
מַעֲנֶה (ma.a.neh) — answer.
1) answer, response
2) (TWOT) place for task
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHRd/Ncmsc/Sp3ms
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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 singular absoluteHNcmsa
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
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…
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
→ 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