Proverbs 19:23 — Word Study
WLCיִרְאַ֣ת יְהוָ֣ה לְחַיִּ֑ים וְשָׂבֵ֥עַ יָ֝לִ֗ין בַּל־ יִפָּ֥קֶד רָֽע׃
BSAThe fearyirʼâh [reverence, respect, or awe] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] leads to lifechay [physical and spiritual well-being, being alive] that one may restlûwn▸ [abide, remain, or dwell] ◂contentsâbêaʻ [satisfied, at peace, or fulfilled] withoutbal visitationpâqad▸ [oversight, care, or reckoning] from harmraʻ [evil, adversity, or affliction]
| Greek | English | Parsing |
|---|---|---|
| יִרְאַ֣ת | [the] fear of | Noun common, feminine singular construct |
| יְהוָ֣ה | Yahweh | Noun proper |
| לְחַיִּ֑ים | [is] to life | Preposition, noun common masculine plural absolute |
| וְשָׂבֵ֥עַ | and satisfied | Conjunction |
| יָ֝לִ֗ין | someone will pass [the] night | Verb, Qal, imperfect third person masculine singular |
| בַּל־ | not | Particle |
| יִפָּ֥קֶד | he will be visited | Verb, Niphal, imperfect third person masculine singular |
| רָֽע׃ | trouble | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The fear of the LORD leads to life, that one may rest content, without visitation from harm. |
| KJV | The fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil. |
| ASV | The fear of Jehovah tendeth to life; And he that hath it shall abide satisfied; He shall not be visited with evil. |
| YLT | The fear of Jehovah [is] to life, And satisfied he remaineth — he is not charged with evil. |
| WEB | The fear of Yahweh leads to life, then contentment; he rests and will not be touched by trouble. |
| BBE | The fear of the Lord gives life: and he who has it will have need of nothing; no evil will come his way. |
Where they part company is רָֽע׃ — see How Translations Differ.
The main clause is supported by two phrases that describe the results of fearing the LORD, highlighting the positive outcomes of this reverence.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלין
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 19:23
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 Life and Contentmentgenerated
Proverbs 19:23 presents a principle of wisdom that emphasizes the importance of revering the LORD. It is set within a context of contrasting behaviors and outcomes, illustrating how fear of the LORD leads to a life characterized by peace and safety, free from trouble. This teaching aligns with other wisdom literature that promotes the benefits of living in accordance with divine principles.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:27 | The fear of the LORD prolongs life, but the years of the wicked will be cut short. |
| 2 | Proverbs 14:26–27 | He who fears the LORD is secure in confidence, and his children shall have a place of refuge. |
| 3 | Psalm 19:9 | The fear of the LORD is pure, enduring forever; the judgments of the LORD are true, being altogether righteous. |
| 4 | Psalm 33:18–19 | Surely the eyes of the LORD are on those who fear Him, on those whose hope is in His loving devotion |
| 5 | Psalm 34:9–11 | Fear the LORD, you His saints, for those who fear Him lack nothing. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — יִרְאַ֣ת, yir.'Atgenerated
The word יִרְאָה (yir'ah) is a feminine noun meaning 'fear' or 'terror,' and it encompasses both the emotion of fear and the concept of reverence, especially towards God. It reflects an attitude of awe and respect, crucial in the relationship between humanity and the divine.
In this verse, it signifies that a proper reverence for the LORD leads to a fulfilling and secure life. The parsing indicates it functions as a noun in the construct state, linking it directly to the LORD, emphasizing that this fear is directed towards God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase the fear of the LORD leads to life. The KJV and ASV also reflect this idea, maintaining the connection between reverence and life.
Where translations differ is in the rendering of רָֽע׃ — Ra'. The ASV, KJV, and others translate it as evil, while the WEB opts for trouble. This distinction highlights different nuances in understanding the consequences of life lived in fear of the LORD.
Sentence Structuregenerated
The finite verb יָ֝לִ֗ין (ya.lin) governs the sentence, indicating the state of being content. It is supported by two adverbial phrases that describe the state of being satisfied and the absence of harm.
The structure emphasizes the relationship between reverence for God and the resulting state of life and contentment, with the verb positioned centrally to convey the main idea.
Septuagint Backgroundgenerated
The Septuagint translates יִרְאַ֣ת as φόβος (phobos), which carries the same sense of fear or reverence. This choice maintains the original meaning while adapting it for a Greek-speaking audience.
The LXX also aligns closely with the Hebrew text, reflecting a consistent understanding of the fear of the LORD as foundational to a good life.
In plain words — the whole versegenerated
Proverbs 19:23 teaches that respecting and fearing the LORD leads to a good life filled with peace. It assures that those who do so can rest easy, without fear of trouble or harm.
Frequently Asked Questionsgenerated
Fearing the LORD means having a deep respect and reverence for God, recognizing His authority and power.
The fear of the LORD leads to life by guiding individuals to live in accordance with God's principles, resulting in peace and safety.
Being satisfied and content refers to a state of fulfillment and peace, where one feels secure and at ease.
The harm mentioned refers to any form of trouble, adversity, or evil that can affect a person's life.
Reflection Questionsgenerated
- In what ways can I cultivate a deeper fear of the LORD in my life?
- How does my understanding of God's authority affect my daily decisions?
- What are some examples of how reverence for God has led to peace in my life?
- How can I help others understand the importance of fearing the LORD?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 19:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe fear of the Lord [tendeth] to life,.... "Godliness", of which the fear of the Lord is a principal part, has "the promise of this life and that to come", 1 Timothy 4:8: the fear of God is the
Read John Gill on Proverbs 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil.
Read Robert Jamieson on Proverbs 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShall abide satisfied; shall want nothing, and shall be fully contented with God’ s favour and blessing. With evil; with any destructive affliction.
Read Matthew Poole on Proverbs 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 19:23 The fear of the LORD [tendeth] to life: and [he that hath it] shall abide satisfied; he shall not be visited with evil.Ver. 23. The fear of the Lord tendeth to life, &c.] Life, saturity, and security from evil (from the hurt, if not from the smart of it) are all assured here to those that fear God. Who would not then turn spiritual purchaser? See Proverbs 22:4. Saturatus pernoctabit, He shall not go supperless to bed.
Read John Trapp on Proverbs 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) The fear of the Lord tendeth to life.—To life in this world, the reward of uprightness promised to the Israelites of old (Isaiah 37:29); and to life in the next (Mark 10:30). He shall not be visited with evil.—(Comp. Leviticus 26:6.) A higher blessing is promised in the New Testament; not immunity from trouble, for trouble may be needed for advance in holiness (Romans 8:28), but protection in it (1 Peter 3:13; Romans 8:35, sqq.).
Read Charles John Ellicott on Proverbs 19 →Albert Barnes1798–1870Barnes' Notes on the BibleShall abide satisfied - Better, one that is satisfied hath a sure abiding-place.
Read Albert Barnes on Proverbs 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Fear… tendeth to life — This is in the spirit of the old dispensation — an assurance of life, security, and happiness in this world to them that fear the Lord. Proverbs 10:3; Proverbs 10:29; Proverbs 14:26.
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
The fear of the LORD leads to life, that one may rest content, without visitation from harm.
The fear of Yahweh leads to life, then contentment; he rests and will not be touched by trouble.
The fear of the LORD leads to life, that one may rest content, without visitation from harm.
Fearing the Lord leads to life, and one who does so will live satisfied; he will not be afflicted by calamity.
Tyndale line
The fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil.
The fear of Jehovah tendeth to life; And he that hath it shall abide satisfied; He shall not be visited with evil.
The fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil.
The fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil.
The feare of the Lord leadeth to life: and he that is filled therewith, shall continue, and shall not be visited with euill.
Strictly literal
The fear of Jehovah [tendeth] to life, and he [that hath it] shall rest satisfied without being visited with evil.
The fear of Jehovah [is] to life, And satisfied he remaineth — he is not charged with evil.
The fear of YHWH [is] to life, || And he remains satisfied—he is not charged with evil.
The fear of the Lord leadeth unto life: and he [that hath it] shall abide satisfied; he shall not be visited with evil.
Honor for Yahweh leads people to life; anyone who has it will be satisfied and not afflicted by harm.
From the Latin
The fear of the Lord is unto life: and he shall abide in fulness without being visited with evil.
Simplified
Honoring the Lord is life, and you will rest contentedly, safe from harm.
The fear of the Lord gives life: and he who has it will have need of nothing; no evil will come his way.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
Both the Masoretic Text and the Septuagint agree on the wording of this verse, with all eight words matched. This consistency indicates a shared understanding of the text's meaning across these traditions.
יִרְאַ֣ת יְהוָ֣ה לְחַיִּ֑ים וְשָׂבֵ֥עַ יָ֝לִ֗ין בַּל־ יִפָּ֥קֶד רָֽע׃
8 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 19:23
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.
יִרְאָה (yir'ah) is a feminine noun meaning 'fear' or 'terror,' encompassing both the emotion and the concept of reverence, particularly in relation to God. It can denote an object that causes fear or the respect and piety associated with divine authority. The entries highlight its moral and emotional dimensions without significant disagreement.
יִרְאָה n.f. fear
fear, terror
a terror = obj. of terror
fear of God, reverence, piety
the fear of י׳ the law as revered.
base
H3374 יִרְאָה fear
3374 yir'ah yir-aw'
feminine of 3373; fear (also used as infinitive); morally,
reverence:--X dreadful, X exceedingly, fear(-fulness).
see HEBREW for 03373
יִרְאָה (yir.ah) — fear.
1) fear, terror, fearing
1a) fear, terror
1b) awesome or terrifying thing (object causing fear)
1c) fear (of God), respect, reverence, piety
1d) revered
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
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
lif (chayyim, nephesh, ruach, chayah; zoe, psuche, bios, pneuma):
I. THE TERMS
II. THE OLD TESTAMENT TEACHING
1. Popular Use of the Term
2. Complexity of the Idea
III. IN THE APOCRYPHA
IV. IN THE NEW TESTAMENT
1. In the Synoptic Gospels
2. In the Fourth Gospel
3. In the Ac of the Apostles
4. In the Writings of Paul
5. In the Writings of John
6. In the Other Books of the New Testament
LITERATURE
I. The Terms.
Of the Hebrew terms, chayah is the verb which means "to live," "to have life," or the vital principle, "to continue to live," or "to live prosperously." In the Piel it signifies "to give life, or preserve, or quicken and restore life." The Hiphil is much like the Piel. The noun hayyim generally used in the plural is an abstract noun meaning "life," i.e. the possession of the vital principle with its energies and activities. Nephesh often means "living being" or "creature." Sometimes it has the…
Life
Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).
In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and…
שָׂבֵעַ (sabea`) means sated or satisfied, with a nuance of being surfeited. It is derived from a root that conveys the idea of being full, and can carry both positive and negative connotations. The word appears in contexts that reflect a state of abundance or excess.
שָׂבֵעַ adj. sated, satisfied, surfeited
base
H7649 שָׂבֵעַ sated, satisfied, surfeited
7649 sabea` saw-bay'-ah
from 7646; satiated (in a pleasant or disagreeable
sense):--full (of), satisfied (with).
see HEBREW for 07646
שָׂבֵעַ (sa.ve.a) — sated.
1) sated, satisfied, surfeited
1a) sated, abounding, satisfied
1b) surfeited (bad sense)
Conj | Adj — ConjunctionHC/Aamsa
לוּן (luwn) is a Hebrew verb meaning to lodge or pass the night, and it can also imply abiding or remaining. It has a negative connotation when referring to murmuring or complaining. The word can be used in various forms, including Qal, Hiphil, and Hithpalpel, indicating different nuances of lodging and grumbling.
לוּן, לִין vb. lodge, pass the night, fig. abide
Qal
lodge, pass the night
fig. abide, remain
Hiph. cause to rest, lodge
Hithpalp. dwell, abide, of eagle
base
[לוּן] vb. murmur
Niph. murmur against
Hiph. murmur; cause to murmur
base
H3885a לוּן, לִין lodge, pass the night, fig. abide H3885b לוּן murmur
3885 luwn loon
or liyn {leen}; a primitive root; to stop (usually over
night); by implication, to stay permanently; hence (in a bad
sense) to be obstinate (especially in words, to
complain):--abide (all night), continue, dwell, endure,
grudge, be left, lie all night, (cause to) lodge (all night,
in, -ing, this night), (make to) murmur, remain, tarry (all
night, that night).
לוּן (lun) — to lodge.
1) to lodge, stop over, pass the night, abide
1a) (Qal)
1a1) to lodge, pass the night
1a2) to abide, remain (fig.)
1b) (Hiphil) to cause to rest, lodge
1c) (Hithpalpel) to dwell, abide
לוּן (lun) — to grumble.
1) to grumble, complain, murmur
1a) (Niphal) to grumble, murmur
1b) (Hiphil) to complain, cause to grumble
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
פָּקַד (paqad) is a Hebrew verb that encompasses a range of meanings including to attend to, visit, muster, appoint, and punish. It can imply oversight or care, as well as the act of seeking or lacking something. The word can also be used in various grammatical forms, indicating actions such as being appointed or being visited upon. The plural form פְּקוּדִים refers to musterings or expenses.
פָּקַד 303 vb. attend to, visit, muster, appoint
Qal
pay attention to, observe (with care, practical interest)
attend to, in act, see to
seek (with interest, desire)
seek in vain, need, miss, lack
specif. visit, c. acc., for different purposes
c. עַל pers., visit upon
pass in review, muster (nearly = number), c. acc.
appoint
Niph.
be (sought, i.e. needed) missed, lacking
be visited (graciously)
be visited upon, עַל pers.
be appointed
Pi. (intens.) muster a host
Pu. be passed in review; be caused to miss, deprived
Hithp. be mustered
Hothp. id.
Hiph.
c. acc. pers. set (over), make overseer
c. acc. rei (implic.)
commit, entrust
deposit
Hoph.
be visited in punishment
be deposited
be made overseer
base
[פְּקוּדִים] n.pl.[m.] abstr. musterings, i.e. expenses;—cstr. Ex 38:21
ref
H6485a פָּקַד attend to, visit, muster, appoint .. . . pay attention to, observe (with care, practical interest)
. attend to, in act, see to
. seek (with interest, desire)
. seek in vain, need, miss, lack
. specif. visit, c. acc., for different purposes
. c. עַל pers., visit upon
. pass in review, muster (nearly = number), c. acc.
. appoint
. . be (sought, i.e. needed) missed, lacking
. be visited (graciously)
. be visited upon, עַל pers.
. be appointed
. (intens.) muster a host
. be passed in review; be caused to miss, deprived
. be mustered
. id.
. . c. acc. pers. set (over), make overseer
. c. acc. rei (implic.) . commit, entrust
. deposit
. . be visited in punishment
. be deposited
. be made overseer
H6485b פְּקוּדִים n. pl. [m.] abstr. musterings, i.e. expenses
6485 paqad paw-kad'
a primitive root; to visit (with friendly or hostile intent);
by analogy, to oversee, muster, charge, care for, miss,
deposit, etc.:--appoint, X at all, avenge, bestow, (appoint
to have the, give a) charge, commit, count, deliver to keep,
be empty, enjoin, go see, hurt, do judgment, lack, lay up,
look, make, X by any means, miss, number, officer, (make)
overseer, have (the) oversight, punish, reckon, (call to)
remember(-brance), set (over), sum, X surely, visit, want.
פָּקַד (pa.qad) — to reckon: list.
: list/count
1) to attend to, muster, number, reckon, visit, punish, appoint, look after, care for
1a) (Qal)
1a1) to pay attention to, observe
1a2) to attend to
1a3) to seek, look about for
1a4) to seek in vain, need, miss, lack
1a5) to visit
1a6) to visit upon, punish
1a7) to pass in review, muster, number
1a8) to appoint, assign, lay upon as a charge, deposit
1b) (Niphal)
1b1) to be sought, be needed, be missed, be lacking
1b2) to be visited
1b3) to be visited upon
1b4) to be appointed
1b5) to be watched over
1c) (Piel) to muster, call up
1d) (Pual) to be passed in review, be caused to miss, be called, be called to account
1e) (Hiphil)
1e1) to set over, make overseer, appoint an overseer
1e2) to commit, entrust, commit for care, deposit
1f) (Hophal)
1f1) to be visited
1f2) to be deposited
1f3) to be made overseer, be entrusted
1g) (Hithpael) numbered
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
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
Adj — AdjHAamsa
→ 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