Proverbs 17:15 — Word Study
WLCמַצְדִּ֣יק רָ֭שָׁע וּמַרְשִׁ֣יעַ צַדִּ֑יק תּוֹעֲבַ֥ת יְ֝הוָ֗ה גַּם־ שְׁנֵיהֶֽם׃
BSAAcquittingtsâdaq [justifying, declaring innocent] the guiltyrâshâʻ [wicked, morally wrong] and condemningrâshaʻ [passing judgment against] the righteoustsaddîyq [just, made right with God] bothshᵉnayim [even, also] are detestabletôwʻêbah [an abomination, disgusting] to the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| מַצְדִּ֣יק | [one who] justifies | Verb, Hiphil, participle (active) masculine singular |
| רָ֭שָׁע | [the] wicked | Noun common, masculine singular absolute |
| וּמַרְשִׁ֣יעַ | and [one who] condemns as guilty | Conjunction, verb hiphil participle (active) masculine singular |
| צַדִּ֑יק | [the] righteous | Adj |
| תּוֹעֲבַ֥ת | [are] [the] abomination of | Noun common, feminine singular construct |
| יְ֝הוָ֗ה | Yahweh | Noun proper |
| גַּם־ | also | Adverb |
| שְׁנֵיהֶֽם׃ | both of them | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Acquitting the guilty and condemning the righteous— both are detestable to the LORD. |
| KJV | He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD. |
| ASV | He that justifieth the wicked, and he that condemneth the righteous, Both of them alike are an abomination to Jehovah. |
| YLT | Whoso is justifying the wicked, And condemning the righteous, Even both of these [are] an abomination to Jehovah. |
| WEB | He who justifies the wicked, and he who condemns the righteous, both of them alike are an abomination to Yahweh. |
| BBE | He who gives a decision for the evil-doer and he who gives a decision against the upright, are equally disgusting to the Lord. |
Translations agree on the moral implications of both actions being detestable to God.
The structure consists of two main clauses connected by a conjunction, highlighting the parallel nature of the actions discussed.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָדֵק
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 17:15
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 — Justice and Morality in Proverbsgenerated
Proverbs 17:15 addresses the moral failures in the administration of justice. It emphasizes that both acquitting the guilty and condemning the righteous are actions that God finds detestable. This verse serves as a warning against the corruption of justice and the importance of upholding righteousness. The surrounding verses discuss the consequences of disputes and the value of true friendship, framing the moral implications of justice within interpersonal relationships.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 24:23–24 | These also are sayings of the wise: To show partiality in judgment is not good. |
| 2 | Exodus 23:7 | Stay far away from a false accusation. Do not kill the innocent or the just, for I will not acquit the guilty. |
| 3 | 1 Kings 21:13 | And the two scoundrels came in and sat opposite Naboth, and these men testified against him before the people, saying, “Naboth has cursed both God and the king!” So they took him outside the city and stoned him to death. |
| 4 | Isaiah 5:23 | who acquit the guilty for a bribe and deprive the innocent of justice. |
| 5 | Isaiah 55:8–9 | “For My thoughts are not your thoughts, neither are your ways My ways,” declares the LORD. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — מַצְדִּ֣יק, matz.Dikgenerated
The word מַצְדִּ֣יק (matz.Dik) is a Hiphil participle derived from the root צָדֵק (tsadaq), which means to justify or declare righteous. This term is used to describe the act of making something right, either through divine justification or human attempts to justify actions.
In this context, it highlights the serious moral implications of justifying the wicked, which is seen as a perversion of justice. The participle form indicates an ongoing action, emphasizing the continuous nature of this wrongful act.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse, with all versions reflecting the detestable nature of both actions mentioned.
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction וּ (u, and), with the first clause stating the act of justifying the guilty and the second clause stating the act of condemning the righteous. This structure emphasizes the parallel nature of both actions.
The finite verbs מַצְדִּ֣יק (matz.Dik) and מַרְשִׁ֣יעַ (mar.Shi.a') serve as the focal points of the clauses, with their respective objects רָ֭שָׁע (Ra.sho') and צַדִּ֑יק (tza.Dik) clearly delineating the moral issues at stake.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew terms are rendered as δίκαιον (dikaion) for both צַדִּ֑יק and מַצְדִּ֣יק, indicating a consistent understanding of righteousness. The choice of ἄδικον (adikon) for רָשָׁע suggests a focus on the moral implications of injustice, reinforcing the concept of condemnation.
In plain words — the whole versegenerated
Proverbs 17:15 tells us that it is wrong to justify the guilty and condemn the innocent; both actions are detestable to God. This verse warns against the corruption of justice and highlights the importance of righteousness in our judgments.
Frequently Asked Questionsgenerated
To acquit the guilty means to declare someone innocent who is actually guilty of wrongdoing, which is a perversion of justice.
Condemning the righteous means judging someone who is innocent or just as guilty, which goes against God's standards of justice.
The term 'detestable' implies that these actions are morally repugnant and offensive to God.
This verse emphasizes that true justice must align with God's standards, which uphold righteousness and condemn wickedness.
Reflection Questionsgenerated
- In what ways can I ensure that I uphold justice and righteousness in my own life?
- How can I recognize situations where I might be tempted to justify wrongdoing?
- What are some practical steps I can take to advocate for the innocent and the righteous?
- How does understanding God's view on justice shape my interactions with others?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 17:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that justifieth the wicked, and he that condemneth the just,.... That absolves and clears the guilty, and pronounces him righteous in open court, where he stands arraigned, accused, and the fact
Read John Gill on Proverbs 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD.
Read Robert Jamieson on Proverbs 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat justifieth; that acquitteth him as innocent by a judicial sentence, or otherwise approveth or commendeth his evil practices; by which we may easily understand what it is to condemn the just.
Read Matthew Poole on Proverbs 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 17:15 He that justifieth the wicked, and he that condemneth the just, even they both [are] abomination to the LORD.Ver. 15. He that justifieth the wicked, and he that condemneth the just, &c.] To wrong a righteous man in word only is a grievous sin; how much more to murder him under pretence of justice, as they did innocent Naboth; as the bloody Papists do Christ’ s faithful witnesses; and as the Jews did Christ himself, crying out, "We have a law, and by our law he ought to die." This is to play the thief or manslayer cum privilegio; this is to "frame mischief by a law." The like may be said of that other branch of injustice, the justifying of the wicked. Bonis nocet, qui malis…
Read John Trapp on Proverbs 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) He that justifieth the wicked—i.e., acquits. The perversion of justice was a fruitful source of evil in Israel, and a constant topic of reproach in the mouth of the prophets (1 Samuel 8:3; Psalms 82:2; Isaiah 5:7).
Read Charles John Ellicott on Proverbs 17 →Albert Barnes1798–1870Barnes' Notes on the BiblePeople need to be warned against an unjust acquittal, no less than against unjust condemnation. The word “justifieth” has its forensic sense, “to declare righteous,” to acquit.
Read Albert Barnes on Proverbs 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Justifieth the wicked… condemneth the just — This proverb refers especially to judicial justification and condemnation, but may have its applications also in other cases, as when one in
Read Daniel Denison Whedon on Proverbs 17 →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
Acquitting the guilty and condemning the righteous— both are detestable to the LORD.
He who justifies the wicked, and he who condemns the righteous, both of them alike are an abomination to Yahweh.
Acquitting the guilty and condemning the righteous—both are detestable to the LORD.
The one who acquits the guilty and the one who condemns the innocent – both of them are an abomination to the Lord.
Tyndale line
He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD.
He that justifieth the wicked, and he that condemneth the righteous, Both of them alike are an abomination to Jehovah.
He that justifieth the wicked, and he that condemneth the righteous, both of them alike are an abomination to the LORD.
He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD.
He that iustifieth the wicked, and he that condemneth the iust, euen they both are abomination to the Lord.
Strictly literal
He that justifieth the wicked, and he that condemneth the righteous, even they both are abomination to Jehovah.
Whoso is justifying the wicked, And condemning the righteous, Even both of these [are] an abomination to Jehovah.
Whoever is justifying the wicked, || And condemning the righteous, || Even both of these [are] an abomination to YHWH.
He that declareth the wicked innocent, and he that condemneth the righteous, yea, both of them are equally an abomination to the Lord.
The person who acquits the wicked person and the person who condemns the righteous person— both are an abomination to Yahweh.
From the Latin
He that justifieth the wicked, and he that condemneth the just, both are abominable before God.
Simplified
The Lord hates it when the wicked are acquitted and the innocent condemned.
He who gives a decision for the evil-doer and he who gives a decision against the upright, are equally disgusting to the Lord.
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 only four of the eight words match directly. The Septuagint's translation reflects a similar understanding of the moral implications of justice.
מַצְדִּ֣יק רָ֭שָׁע וּמַרְשִׁ֣יעַ צַדִּ֑יק תּוֹעֲבַ֥ת יְ֝הוָ֗ה גַּם־ שְׁנֵיהֶֽם׃
4 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 17:15
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.
צָדֵק (tsadaq) is a Hebrew verb meaning to be just or righteous, encompassing a range of actions from justifying oneself to declaring others righteous. It appears in various forms, including Qal, Niphal, Piel, Hiphil, and Hithpael, indicating different nuances of justification and righteousness. The entries highlight its moral and forensic implications, but do not present significant disagreement.
[צָדֵק, צָדֹק] vb. denom. be just, righteous
Qal
have a just cause, be in the right
be justified
be just
be just, righteous
Niph. the holy place shall be put right
Pi. justify
Hiph.
do justice
declare righteous, justify
justify, vindicate the cause of, save
make righteous, turn to righteousness
Hithp. how shall we justify ourselves
base
H6663 צָדֵק, צָדֹק vb. denom. be just, righteous
6663 tsadaq tsaw-dak'
a primitive root; to be (causatively, make) right (in a moral
or forensic sense):--cleanse, clear self, (be, do)
just(-ice, -ify, -ify self), (be turn to) righteous(-ness).
צָדֵק (tsa.daq) — to justify.
1) to be just, be righteous
1a) (Qal)
1a1) to have a just cause, be in the right
1a2) to be justified
1a3) to be just (of God)
1a4) to be just, be righteous (in conduct and character)
1b) (Niphal) to be put or made right, be justified
1c) (Piel) justify, make to appear righteous, make someone righteous
1d) (Hiphil)
1d1) to do or bring justice (in administering law)
1d2) to declare righteous, justify
1d3) to justify, vindicate the cause of, save
1d4) to make righteous, turn to righteousness
1e) (Hithpael) to justify oneself
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
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
רָשַׁע (rasha`) is a Hebrew verb meaning to be wicked or to act wickedly. It covers various aspects of wrongdoing, including being guilty and condemning others in both civil and ethical contexts. The entries indicate a distinction between its basic meaning of wickedness and its implications of guilt and condemnation.
[רָשַׁע] vb. denom. be wicked, act wickedly
Qal
be wicked, act wickedly
be guilty
Hiph.
condemn as guilty, in civil relations
condemn as guilty, in ethical and religious relations
act wickedly, in ethics and religious
base
H7561 רָשַׁע vb. denom. be wicked, act wickedly .. be wicked, act wickedly
. be guilty
. . condemn as guilty, in civil relations
. condemn as guilty, in ethical and religious relations
. act wickedly, in ethics and religious
7561 rasha` raw-shah'
a primitive root; to be (causatively, do or declare) wrong;
by implication, to disturb, violate:--condemn, make trouble,
vex, be (commit, deal, depart, do) wicked(-ly, -ness).
רָשַׁע (ra.sah) — be wicked.
1) to be wicked, act wickedly
1a) (Qal)
1a1) to be wicked, act wickedly
1a2) to be guilty, be condemned
1b) (Hiphil)
1b1) to condemn as guilty (in civil relations)
1b2) to condemn as guilty (in ethical or religious relations)
1b3) to act wickedly (in ethics and religion)
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine singularHC/Vhrmsa
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
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
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
HD — AdverbHD
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.'
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj | Suff — SuffixHAcbdc/Sp3mp