Proverbs 21:15 — Word Study
WLCשִׂמְחָ֣ה לַ֭צַּדִּיק עֲשׂ֣וֹת מִשְׁפָּ֑ט וּ֝מְחִתָּ֗ה לְפֹ֣עֲלֵי אָֽוֶן׃
BSAJusticemishpâṭ [judgment, righteous judgment] executedʻâsâh [done, carried out] is a joysimchâh [gladness, celebration] to the righteoustsaddîyq [just, upright] but a terrormᵉchittâh [ruin, destruction] to the workerspâʻal [those who do, practitioners] of iniquityʼâven [evil, wickedness]
| Greek | English | Parsing |
|---|---|---|
| שִׂמְחָ֣ה | [is] a joy | Noun common, feminine singular absolute |
| לַ֭צַּדִּיק | to the righteous [person] | Preposition |
| עֲשׂ֣וֹת | to do | Verb, Qal, infinitive construct common |
| מִשְׁפָּ֑ט | justice | Noun common, masculine singular absolute |
| וּ֝מְחִתָּ֗ה | and terror | Conjunction, noun common feminine singular absolute |
| לְפֹ֣עֲלֵי | to [those who] do | Preposition, verb qal participle (active) masculine plural common |
| אָֽוֶן׃ | wickedness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Justice executed is a joy to the righteous, but a terror to the workers of iniquity. |
| KJV | It is joy to the just to do judgment: but destruction shall be to the workers of iniquity. |
| ASV | It is joy to the righteous to do justice; But it is a destruction to the workers of iniquity. |
| YLT | To do justice [is] joy to the righteous, But ruin to workers of iniquity. |
| WEB | It is joy to the righteous to do justice; but it is a destruction to the workers of iniquity. |
| BBE | It is a joy to the good man to do right, but it is destruction to the workers of evil. |
There are no significant differences noted among the translations for this verse.
The sentence structure features a main clause with a contrasting conjunction leading to another main clause, clearly delineating the joy of the righteous from the terror of the wicked.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
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 21:15
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 — The Nature of Justicegenerated
Proverbs 21:15 discusses the dual nature of justice, portraying it as a source of joy for the righteous and a cause of fear for wrongdoers. This verse emphasizes the moral order in society, where justice is celebrated by those who uphold it and feared by those who oppose it. The surrounding verses further elaborate on the themes of wisdom, conduct, and the consequences of one's actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 29:12–17 | because I rescued the poor who cried out and the fatherless who had no helper. |
| 2 | Psalm 40:8 | I delight to do Your will, O my God; Your law is within my heart.” |
| 3 | Psalm 112:1 | Hallelujah! Blessed is the man who fears the LORD, who greatly delights in His commandments. |
| 4 | Psalm 119:16–92 | I will delight in Your statutes; I will not forget Your word. |
| 5 | Ecclesiastes 3:12 | I know that there is nothing better for them than to rejoice and do good while they live, |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — שִׂמְחָה, sim.Chahgenerated
The noun שִׂמְחָה (simchah) signifies joy or gladness, often associated with festive occasions or moments of celebration. It is derived from a root that conveys pleasure and rejoicing, highlighting its positive connotations in the context of righteousness.
In this verse, it indicates the happiness that comes from seeing justice fulfilled, reflecting the moral satisfaction of the righteous when justice prevails.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the rendering of שִׂמְחָה as joy.
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction 'but'. The first clause, centered around the verb עֲשׂ֣וֹת, to do, establishes the subject of justice and its effect on the righteous.
The second clause introduces the contrasting idea of terror, with מְחִתָּה serving as the predicate that describes the fear experienced by the workers of iniquity.
Septuagint Backgroundgenerated
The Septuagint translates שִׂמְחָה as εὐφροσύνη (euphrosynē), which also means joy or gladness, indicating a consistent understanding of the term's positive connotation in both Hebrew and Greek.
This choice reflects a direct connection to the emotional response elicited by justice, maintaining the theme of joy in the context of righteousness.
In plain words — the whole versegenerated
Proverbs 21:15 tells us that justice is a source of joy for those who are righteous, while it brings fear to those who do evil. This verse highlights the moral order in society, where good is rewarded and evil is punished.
Frequently Asked Questionsgenerated
It means that when justice is served, those who are just feel happiness and satisfaction, as it aligns with their values.
For those who commit wrongdoings, justice represents the consequences of their actions, which can lead to punishment or ruin.
This verse reflects the broader themes of Proverbs, emphasizing the importance of wisdom, moral conduct, and the outcomes of one's actions.
Yes, instances where justice is served often lead to public celebrations, while those who engage in wrongdoing may face fear and consequences.
Reflection Questionsgenerated
- How do I respond when I see justice served in my community?
- What are some ways I can promote justice in my own life?
- In what situations have I felt joy from seeing righteousness prevail?
- How can I guard against becoming a worker of iniquity in my actions?
The early church on this verse — how the Fathers read it
Early commentators, such as Bede, reflect on this verse, emphasizing the joy of the righteous in executing justice and the hope for eternal reward for good works.
It is a joy to the just to do judgment, etc. The just man rejoices when he labors with good works, because he hopes to be rewarded with eternal good for these.Early Church Fathers on Proverbs 21 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 21:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] joy to the, last to do judgment,.... It is with pleasure he does it; he delights in the law of God, after the inward man, and finds much peace of mind and joy in the Holy Ghost in keeping it,
Read John Gill on Proverbs 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is joy to the just to do judgment: but destruction shall be to the workers of iniquity.
Read Robert Jamieson on Proverbs 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is joy to the just: the sense is either, 1. He is highly pleased and delighted with it. Or, 2. He reapeth much comfort and benefit by it, which is opposed to the following destruction: joy is put for matter or cause of joy. To do judgment; to do what is just or good, for this is opposed to working of iniquity. Destruction; or, as others render it, terror or horror, opposite to joy.
Read Matthew Poole on Proverbs 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 21:15 [It is] joy to the just to do judgment: but destruction [shall be] to the workers of iniquity.Ver. 15. It is joy to the just to do judgment.] They love it dearly, and therefore cannot but rejoice in it exceedingly: "I rejoice at thy word, as one that findeth great spoil," wherein the pleasure is usually as much as the profit. Besides, as every flower hath its sweet savour, so every good duty carries meat in the mouth - comfort in the performance. Hence the saints’ alacrity in God’ s service, so far as they are spiritual. "I delight in the law of God, after the inward man," saith St Paul, who yet but a little before complained of a clog. But destruction shall be to the workers…
Read John Trapp on Proverbs 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) But destruction shall be to the workers of iniquity.—This may also mean, “It is a terror to the workers of iniquity (to do right).” They are afraid to trust such promises as Matthew 6:33. They think they will be ruined if they do not cheat their neighbours when they have an opportunity.
Read Charles John Ellicott on Proverbs 21 →CambridgeThe Cambridge Bible for Schools and Colleges15. destruction shall be] There is no necessity for inserting the words shall be. The subject may be continued from the preceding clause but it (sc. to do judgement) is a destruction to (in the estimation of) the workers of iniquity. It is the ruin, they think, of all their prospects. Comp. Proverbs 10:29.
Read Cambridge on Proverbs 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Joy… to do judgment — The proper administration of justice is a “joy,” or satisfaction, to the upright. Destruction — The workers of iniquity shall be visited with terror.
Read Daniel Denison Whedon on Proverbs 21 →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
Justice executed is a joy to the righteous, but a terror to the workers of iniquity.
It is joy to the righteous to do justice; but it is a destruction to the workers of iniquity.
Justice executed is a joy to the righteous, but a terror to the workers of iniquity.
Doing justice brings joy to the righteous and terror to those who do evil.
Tyndale line
It is joy to the just to do judgment: but destruction shall be to the workers of iniquity.
It is joy to the righteous to do justice; But it is a destruction to the workers of iniquity.
It is joy to the righteous to do judgment; but it is a destruction to the workers of iniquity.
It is joy to the just to do judgment: but destruction shall be to the workers of iniquity.
It is ioye to the iust to doe iudgement: but destruction shalbe to the workers of iniquitie.
Strictly literal
It is joy to a righteous [man] to do what is right; but it is ruin for the workers of iniquity.
To do justice [is] joy to the righteous, But ruin to workers of iniquity.
To do justice [is] joy to the righteous, || But ruin to workers of iniquity.
It is joy to the righteous to execute justice; but it is a terror to wrong-doers.
When justice is done, it brings joy to the righteous person, but it brings terror to evildoers.
From the Latin
It is joy to the just to do judgment: and dread to them that work iniquity.
Simplified
When justice is done, the good are happy, but it brings terror to those who do evil.
It is a joy to the good man to do right, but it is destruction to the workers 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 overall message of the verse, with five of the seven words matched. The Septuagint's phrasing differs in structure but preserves the essential meaning of justice bringing joy to the righteous and terror to the wicked.
שִׂמְחָ֣ה לַ֭צַּדִּיק עֲשׂ֣וֹת מִשְׁפָּ֑ט וּ֝מְחִתָּ֗ה לְפֹ֣עֲלֵי אָֽוֶן׃
5 of the 7 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 21:15
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.
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
N-fs — Noun common · feminine singular absoluteHNcfsa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
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
Prep | Adj — PrepositionHRd/Aamsa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-ms — Noun common · masculine singular absoluteHNcmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;
מְחִתָּה (mchittah) refers to concepts of terror, destruction, and ruin. It is derived from a root meaning dissolution, indicating both physical ruin and emotional dismay. The entries consistently highlight its association with fear and devastation.
מְחִתָּה n.f. terror, destruction, ruin
base
H4288 מְחִתָּה terror, destruction, ruin
4288 mchittah mekh-it-taw'
from 2846; properly, a dissolution; concretely, a ruin, or
(abstractly) consternation:--destruction, dismaying, ruin,
terror.
see HEBREW for 02846
מְחִתָּה (me.chit.tah) — terror.
1) destruction, ruin, terror, a breaking
1a) terror, dismay, object of terror
1b) ruin
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
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
Prep | V-Qal — Preposition · verb qal participle (active) masculine plural commonHR/Vqrmpc
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
N-ms — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…