Proverbs 19:2 — Word Study
WLCגַּ֤ם בְּלֹא־ דַ֣עַת נֶ֣פֶשׁ לֹא־ ט֑וֹב וְאָ֖ץ בְּרַגְלַ֣יִם חוֹטֵֽא׃
BSAEvengam zealnephesh [enthusiasm, eagerness] is nolôʼ goodṭôwb [not beneficial, lacking] withoutlôʼ knowledgedaʻath [understanding, wisdom] and he who hurriesʼûwts [rushing, hastening] his footstepsregel [with his feet, in his actions] misses the markchâṭâʼ [sins, goes wrong, stumbles]
| Greek | English | Parsing |
|---|---|---|
| גַּ֤ם | also | Adverb |
| בְּלֹא־ | with not | Preposition, particle |
| דַ֣עַת | knowledge | Noun common, feminine singular absolute |
| נֶ֣פֶשׁ | a person | Noun common, feminine singular absolute |
| לֹא־ | not | Particle |
| ט֑וֹב | [is] good | Adj |
| וְאָ֖ץ | and [one who] hastens | Conjunction, verb qal participle (active) masculine singular |
| בְּרַגְלַ֣יִם | with feet | Preposition, noun common feminine dual absolute |
| חוֹטֵֽא׃ | [is] missing | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Even zeal is no good without knowledge, and he who hurries his footsteps misses the mark. |
| KJV | Also, that the soul be without knowledge, it is not good; and he that hasteth with his feet sinneth. |
| ASV | Also, that the soul be without knowledge is not good; And he that hasteth with his feet sinneth. |
| YLT | Also, without knowledge the soul [is] not good, And the hasty in feet is sinning. |
| WEB | It isn’t good to have zeal without knowledge, nor being hasty with one’s feet and missing the way. |
| BBE | Further, without knowledge desire is not good; and he who is over-quick in acting goes out of the right way. |
The translations agree on the essential meaning of the verse, emphasizing the need for knowledge with zeal.
The sentence is composed of two main clauses, each providing a distinct but related idea about the relationship between knowledge and action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנֶפֶשׁ
verbחָטָא
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 19:2
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 and Folly in Proverbsgenerated
Proverbs 19:2 emphasizes the necessity of knowledge in conjunction with zeal. It teaches that enthusiasm alone is insufficient; understanding is crucial for wise actions. This theme aligns with broader teachings in Proverbs about the value of wisdom and the dangers of folly, as seen in surrounding verses like Proverbs 19:1 and Proverbs 19:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:21 | The lips of the righteous feed many, but fools die for lack of judgment. |
| 2 | Ecclesiastes 12:9 | Not only was the Teacher wise, but he also taught the people knowledge; he pondered, searched out, and arranged many proverbs. |
| 3 | Isaiah 27:11 | When its limbs are dry, they are broken off. Women come and use them for kindling; for this is a people without understanding. Therefore their Maker has no compassion on them, and their Creator shows them no favor. |
| 4 | Hosea 4:6 | My people are destroyed for lack of knowledge. Because you have rejected knowledge, I will also reject you as My priests. Since you have forgotten the law of your God, I will also forget your children. |
| 5 | John 16:3 | They will do these things because they have not known the Father or Me. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — דַּעַת, Da.'atgenerated
The Hebrew word דַּעַת (da`ath) signifies knowledge or understanding, encompassing perception and moral insight. It is often linked to wisdom, as seen in contexts where discernment is necessary for making sound decisions.
In this verse, דַּעַת highlights that knowledge is a prerequisite for effective zeal. Without it, one’s enthusiasm may lead to misguided actions, underscoring the importance of informed decision-making.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, emphasizing the necessity of knowledge alongside zeal.
Sentence Structuregenerated
The main clause of the verse is governed by the finite verb חָטָא, misses, with two phrases that elaborate on the subject: the first describes the lack of benefit from zeal without knowledge, and the second indicates the consequences of hasty actions.
The structure emphasizes the relationship between knowledge and action, making it clear that both elements are necessary for success.
In plain words — the whole versegenerated
Proverbs 19:2 teaches that having zeal or enthusiasm is not enough; one needs knowledge to make it useful. Rushing into actions without understanding can lead to mistakes.
Frequently Asked Questionsgenerated
It indicates that zeal is ineffective without the guidance of knowledge.
Knowledge provides the understanding needed to direct one's actions wisely.
Hurrying suggests a lack of careful consideration, which can lead to errors.
Consider taking time to gain understanding before acting on your enthusiasm.
Reflection Questionsgenerated
- In what areas of my life do I tend to act hastily without sufficient knowledge?
- How can I cultivate both zeal and knowledge in my pursuits?
- What are some examples where knowledge has helped me avoid mistakes?
- How can I encourage others to seek knowledge alongside their enthusiasm?
The early church on this verse — how the Fathers read it
Bede comments on this verse, emphasizing the necessity of knowledge for the soul's well-being.
Where there is no knowledge of the soul, it is not good, etc. The knowledge of heavenly life is indeed necessary for the human soul, because without it, it surely cannot be blessed forever.Early Church Fathers on Proverbs 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 19:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAlso, [that] the soul [be] without knowledge, [it is] not good,.... Without knowledge of things natural and civil, especially without the knowledge of God and Christ, and divine and spiritual things;
Read John Gill on Proverbs 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAlso, that the soul be without knowledge, it is not good; and he that hasteth with his feet sinneth. Also, (that) the soul be without knowledge, (it is) not good.
Read Robert Jamieson on Proverbs 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe soul; which is the principal cause and director of all men’ s actions. Without knowledge; without wisdom or prudence to discern his way, and what and how he ought to act in his several cases and concernments. It is not good; it is very evil and pernicious. That hasteth with his feet; that rashly and headily rusheth into actions without serious consideration. So two vices are here censured, the want of knowledge, and the neglect or disuse of knowledge in a man’ s actions.
Read Matthew Poole on Proverbs 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 19:2 Also, [that] the soul [be] without knowledge, [it is] not good; and he that hasteth with [his] feet sinneth.Ver. 2. Also, that the soul be without knowledge, it is not good.] An ignorant man is a naughty man. Ignorat sane improbus omnis, saith Aristotle, Every bad minded man is in the dark; neither can any good come into the heart, but it must pass through the understanding; and the difference of stature in Christianity grows from different degrees of knowledge. The Romans were "full of knowledge," and therefore "full of goodness." And he that hasteth with his feet sinneth.] Or, Wandereth out of the way. As he that is out of his way, the faster he rides or runs, the farther he…
Read John Trapp on Proverbs 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Also, that the soul be without knowledge is not good.—Ignorance is bad, as well as folly. He that hasteth with his feet sinneth.—Haste without knowledge misses the mark aimed at. (See above on Proverbs 8:36.)
Read Charles John Ellicott on Proverbs 19 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Also, that the soul be without knowledge, it is not good] Would it not be plainer, as it is more literal, to say, "Also, to be without knowledge, is not good for the soul?" The soul was made for God; and to be without his knowledge, to be unacquainted with him, is not only not good, but the greatest evil the soul can suffer, for it involves all other evils. The Chaldee and Syriac have: "He who knows not his own soul, it is not good to him." "Where no discretion is, there the soul is not well." - Coverdale. And he that hasteth with his feet sinneth.] And this will be the case with him who is not Divinely instructed. A child does nothing cautiously, because it is uninstructed; a…
Read AdamClarke on Proverbs 19 →
CambridgeThe Cambridge Bible for Schools and Colleges2. that the soul be without knowledge] If with R.V. text we retain this rendering, we may well recognise in the rendering of R.V. marg. a true explanation of the proverb: “Desire without knowledge is not good; And he that hasteth with his feet misseth his way.” “The soul,” however fervently and however rightly it desires, needs knowledge to bring its desires to good effect. “Holy desires” must be directed by “good counsels,” if they are to issue in “just works.” And to start hastily on our path, whether material or moral, without such knowledge and counsel, is to miss our way; to wander, or to sin. sinneth] Lit. misseth the mark. Comp. Judges 20:16.
Read Cambridge on Proverbs 19 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Without knowledge… not good — Both ignorance and want of consideration, which are closely allied, are the sources of error and sinful conduct.
Read Daniel Denison Whedon on Proverbs 19 →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
Even zeal is no good without knowledge, and he who hurries his footsteps misses the mark.
It isn’t good to have zeal without knowledge, nor being hasty with one’s feet and missing the way.
Even zeal is no good without knowledge, and he who hurries his footsteps misses the mark.
It is dangerous to have zeal without knowledge, and the one who acts hastily makes poor choices.
Tyndale line
Also, that the soul be without knowledge, it is not good; and he that hasteth with his feet sinneth.
Also, that the soul be without knowledge is not good; And he that hasteth with his feet sinneth.
Also, that the soul be without knowledge is not good; and he that hasteth with his feet sinneth.
Also, that the soul be without knowledge, it is not good; and he that hasteth with his feet sinneth.
For without knowledge the minde is not good, and he that hasteth with his feete, sinneth.
Strictly literal
Also that a person be without knowledge is not good; and he that hasteth with his feet maketh false steps.
Also, without knowledge the soul [is] not good, And the hasty in feet is sinning.
Also, without knowledge the soul [is] not good, || And the hasty in feet is sinning.
Also in the want of knowledge in the soul there is nothing good; and he that hasteneth with his feet misseth the right path.
Also, it is not good to have desire without knowledge and the one who runs too fast misses the path.
From the Latin
Where there is no knowledge of the soul, there is no good: and he that is hasty with his feet shall stumble.
Simplified
It's not good to be someone who doesn't think. If you rush, things go wrong.
Further, without knowledge desire is not good; and he who is over-quick in acting goes out of the right way.
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 align closely, with a word-for-word correspondence that maintains the original meaning. Both texts emphasize the importance of knowledge in conjunction with zeal.
גַּ֤ם בְּלֹא־ דַ֣עַת נֶ֣פֶשׁ לֹא־ ט֑וֹב וְאָ֖ץ בְּרַגְלַ֣יִם חוֹטֵֽא׃
9 of the 9 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 19:2
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.
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
DirObjM — 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.'
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Prep | Part — Preposition · particleHR/Tn
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs — Noun common · feminine singular absoluteHNcfsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
אוּץ (uwts) is a Hebrew verb meaning to press or make haste. It conveys a sense of urgency and confinement, with uses in both the Qal and Hiphil forms, indicating actions like hastening or urging. The entries highlight its range from physical pressing to the metaphorical sense of urgency.
[אוּץ] vb. press, be pressed, make haste
Qal
press, hasten
(intr.) be pressed, confined, narrow
hasten, make haste
Hiph. hasten
base
H213 אוּץ press, be pressed, make haste
213 'uwts oots
a primitive root; to press; (by implication) to be close,
hurry, withdraw:--(make) haste(-n, -y), labor, be narrow.
אוּץ (uts) — to hasten.
1) to press, be pressed, make haste, urge, be narrow
1a) (Qal)
1a1) to press, hasten
1a2) to be pressed, confined, narrow
1a3) to hasten, make haste
1a4) be narrow
1b) (Hiphil)
1b1) to urge, insist
1b2) to hasten
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
Prep | N-fd — Preposition · noun common feminine dual absoluteHR/Ncfda
→ Bells worn on Isa 3:16,18
→ Washing of, as an example, by Jesus Joh 13:4-14
→ See ABLUTION
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
