Proverbs 22:3 — Word Study
WLCעָר֤וּם׀ רָאָ֣ה רָעָ֣ה וְנִסְתָּ֑ר וּ֝פְתָיִ֗ים עָבְר֥וּ וְֽנֶעֱנָֽשׁוּ׃
BSA◂The prudentʻârûwm [wise, discerning] seerâʼâh■ dangerraʻ [evil, moral harm] and take coverçâthar▸ [hide, conceal themselves] ◂but the simplepᵉthîy [naive, easily influenced] keep goingʻâbar■ [pass on, cross over] and suffer the consequencesʻânash■ [are punished, fined, face the penalty]
| Greek | English | Parsing |
|---|---|---|
| עָר֤וּם׀ | a sensible [person] | Adj |
| רָאָ֣ה | he sees | Verb, Qal, perfect third person masculine singular |
| רָעָ֣ה | trouble | Noun common, feminine singular absolute |
| וְנִסְתָּ֑ר | and he hides himself | Verb, Niphal, sequential perfect third person masculine singular |
| וּ֝פְתָיִ֗ים | and naive people | Conjunction, noun common masculine plural absolute |
| עָבְר֥וּ | they pass on | Verb, Qal, perfect third person common plural |
| וְֽנֶעֱנָֽשׁוּ׃ | and they are punished | Verb, Niphal, sequential perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The prudent see danger and take cover, but the simple keep going and suffer the consequences. |
| KJV | A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished. |
| ASV | A prudent man seeth the evil, and hideth himself; But the simple pass on, and suffer for it. |
| YLT | The prudent hath seen the evil, and is hidden, And the simple have passed on, and are punished. |
| WEB | A prudent man sees danger and hides himself; but the simple pass on, and suffer for it. |
| BBE | The sharp man sees the evil and takes cover: the simple go straight on and get into trouble. |
The translations agree on the meaning of the verse, emphasizing the contrast between the prudent and the simple.
The sentence is structured around two main clauses that highlight the contrast between the actions of the prudent and the simple.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָרוּם
verbרָאָה
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 22:3
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 in Proverbsgenerated
Proverbs 22:3 teaches that wise individuals can foresee danger and take action to protect themselves, while those who are naive continue on their path without caution and face the repercussions. This verse is situated within a broader discussion on the importance of wisdom and understanding in navigating life’s challenges, as seen in the surrounding verses that emphasize humility and the fear of the Lord.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 14:16 | A wise man fears and turns from evil, but a fool is careless and reckless. |
| 2 | Proverbs 27:12 | The prudent see danger and take cover; but the simple keep going and pay the penalty. |
| 3 | Exodus 9:20–21 | Those among Pharaoh’s officials who feared the word of the LORD hurried to bring their servants and livestock to shelter, |
| 4 | Isaiah 26:20–21 | Go, my people, enter your rooms and shut your doors behind you. Hide yourselves a little while until the wrath has passed. |
| 5 | Matthew 24:15–18 | So when you see standing in the holy place ‘the abomination of desolation,’ described by the prophet Daniel (let the reader understand), |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — עָרוּם, 'a.Rumgenerated
The word עָרוּם ('a.Rum) is an adjective that describes a person as prudent or wise, but it can also carry a negative connotation of being cunning. It is derived from a root that suggests cleverness and is often used in contexts that highlight the importance of discernment in decision-making.
In this verse, the prudent person is contrasted with the naive, illustrating the consequences of their choices. The parsing indicates that it is an adjective, describing a quality of the subject who sees danger and acts to avoid it.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse are consistent in conveying the contrast between the prudent and the simple.
Sentence Structuregenerated
The verse contains two main clauses, with the finite verbs being רָאָ֣ה (he sees) and עָבְר֥וּ (they pass on). The first clause describes the prudent person and their action of seeing danger and hiding, while the second clause describes the naive individuals who continue on their way.
The structure emphasizes the contrast between the two types of individuals and their responses to danger, with the prudent taking action and the simple facing penalties.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew עָרוּם is rendered as πανοῦργος (panourgós), which carries a similar meaning of being clever or shrewd, but can also imply a sense of craftiness. This choice reflects a nuanced understanding of the prudent person as not only wise but also capable of navigating complex situations.
The translation of רָעָה as πονηρὸν (ponērón) reinforces the concept of moral harm, indicating that the danger seen by the prudent is not just physical but also ethical in nature.
In plain words — the whole versegenerated
Proverbs 22:3 contrasts two types of people: the prudent, who see danger and take cover, and the simple, who continue on their path and suffer consequences. This verse teaches the importance of being wise and cautious in life.
Frequently Asked Questionsgenerated
Being prudent means having the ability to judge and act wisely, especially in avoiding danger or harm.
Naive individuals often lack the foresight to recognize danger, leading them to face negative outcomes as a result of their actions.
You can apply this verse by being aware of potential dangers in your decisions and taking steps to protect yourself from harm.
This verse teaches that wisdom involves not just knowledge but also the ability to foresee consequences and act accordingly.
Reflection Questionsgenerated
- In what areas of my life do I need to be more prudent and cautious?
- How can I develop the ability to see potential dangers before they arise?
- What are some examples of consequences I have faced due to a lack of wisdom?
- How can I help others to be more aware of dangers they might not see?
The early church on this verse — how the Fathers read it
Early commentators, such as Bede, reference this verse to illustrate the importance of prudence in faith and decision-making.
The prudent sees danger and hides himself, etc. Many of the leaders believed in the Lord, but because of the Pharisees, they did not confess, so as not to be expelled from the synagogue: for they were prudent,Early Church Fathers on Proverbs 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 22:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA prudent [man] foreseeth the evil, and hideth himself,.... A wise man, whose eyes are in his head, who looks about him and before him, and is cautious and careful of his conduct and behaviour; he
Read John Gill on Proverbs 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.
Read Robert Jamieson on Proverbs 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe evil; the calamity or judgment of God threatened and approaching. Hideth himself; retireth to his strong tower, mentioned ; by prayer and repentance putteth himself under the protection of the Almighty. Compare . Pass on in their former road and course of sin, carelessly and securely, as travellers do in a road where they apprehend no danger.
Read Matthew Poole on Proverbs 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 22:3 A prudent [man] foreseeth the evil, and hideth himself: but the simple pass on, and are punished.Ver. 3. A prudent man foreseeth an evil, &c.] Prevision is the best means of prevention. "A wise man’ s eyes are in his head," "his heart is also at his right hand." The Chinese say of themselves that all other nations of the world see but with one eye, they only with two. The Italians give out that they only do sapere ante factum, look before they leap, forecast an evil before it befall them. But these are praises proper to them that have learned holy and heavenly wisdom, that by certain sights and signs discern a tempest in the clouds, and seek seasonable shelter under the hollow…
Read John Trapp on Proverbs 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) A prudent man foreseeth the evil, and hideth himself, as the Israelites hid themselves within their houses from the destroying angel, Noah within the Ark, the Christians before the fall of Jerusalem (Luke 21:21) in Pella. (Comp. Isaiah 26:20.)
Read Charles John Ellicott on Proverbs 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. A prudent man foreseeth the evil] God in mercy has denied man the knowledge of futurity; but in its place he has given him hope and prudence. By hope he is continually expecting and anticipating good; by prudence he derives and employs means to secure it. His experience shows him that there are many natural evils in a current state, the course of which he can neither stem nor divert: prudence shows him beforehand the means he may use to step out of their way, and hide himself. The simple-the inexperienced, headstrong, giddy, and foolish - rush on in the career of hope, without prudence to regulate, chastise, and guide it; thus they commit many faults, make many miscarriages, and…
Read AdamClarke on Proverbs 22 →CambridgeThe Cambridge Bible for Schools and Colleges3. foreseeth] Rather, seeth. are punished] Rather, suffer for it., R.V. text. “Heb. are mulcted” R.V. marg.; ἐζημιώθησαν, LXX.; afflictus est damno, Vulg. The proverb occurs again Proverbs 27:12.
Read Cambridge on Proverbs 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Prudent — Here meaning, a sagacious, or farseeing man. Hideth himself — Namely, from the coming evil; he timely provides against it. The simple — Those who do not properly read the signs of the times.
Read Daniel Denison Whedon on Proverbs 22 →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 prudent see danger and take cover, but the simple keep going and suffer the consequences.
A prudent man sees danger and hides himself; but the simple pass on, and suffer for it.
The prudent see danger and take cover, but the simple keep going and suffer the consequences.
A shrewd person sees danger and hides himself, but the naive keep right on going and suffer for it.
Tyndale line
A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.
A prudent man seeth the evil, and hideth himself; But the simple pass on, and suffer for it.
A prudent man seeth the evil, and hideth himself: but the simple pass on, and suffer for it.
A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.
A prudent man seeth the plague, and hideth himselfe: but the foolish goe on still, and are punished.
Strictly literal
A prudent [man] seeth the evil, and hideth himself; but the simple pass on, and are punished.
The prudent hath seen the evil, and is hidden, And the simple have passed on, and are punished.
The prudent has seen the evil, and is hidden, || And the simple have passed on, and are punished.
The prudent foreseeth the evil, and hideth himself; but the simple pass on, and are punished.
A prudent man sees trouble and hides himself, but the naive go on and suffer because of it.
From the Latin
The prudent man saw the evil, and hid himself: the simple passed on, and suffered loss.
Simplified
If you're sensible you see danger coming and get out of the way; but stupid people just keep going and pay for it.
The sharp man sees the evil and takes cover: the simple go straight on and get into trouble.
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 agree in their word correspondence for this verse, indicating a consistent understanding of the text across these traditions. The Septuagint's translation aligns closely with the Hebrew, preserving the meaning and structure of the original.
עָר֤וּם׀ רָאָ֣ה רָעָ֣ה וְנִסְתָּ֑ר וּ֝פְתָיִ֗ים עָבְר֥וּ וְֽנֶעֱנָֽשׁוּ׃
7 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 22:3
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.
עָרוּם (aruwm) describes a quality of being crafty, shrewd, or sensible, often with a negative connotation of cunning. The term is derived from a passive form of another root, and it encompasses meanings like subtle and prudent. It appears in various contexts in the Old Testament, highlighting traits that can be both positive and negative.
עָרוּם adj. crafty, shrewd, sensible
base
H6175 עָרוּם crafty, shrewd, sensible
6175 `aruwm aw-room'
passive participle of 6191; cunning (usually in a bad
sense):--crafty, prudent, subtil.
see HEBREW for 06191
עָרוּם (a.rum) — prudent.
1) subtle, shrewd, crafty, sly, sensible
1a) crafty
1b) shrewd, sensible, prudent
Adj — AdjHAamsa
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs — Noun common · feminine singular absoluteHNcfsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
Conj | V-Niphal-Imperf-3ms — Verb · Niphal · sequential perfect third person masculine singularHc/VNq3ms
פֶּ֫תִי (pethiy) refers to a state of being simple or foolish, with implications of being open-minded or naive. It encompasses both an adjective describing a person as simple-minded and a noun indicating simplicity or lack of wisdom, as seen in Proverbs 1:22. The term is derived from a root meaning to be open or seducible.
פֶּ֫תִי adj. simple, poss. as open-minded
base
[פְּתִי] n.f. simplicity (i.e. lack of wisdom), Pr 1:22.
ref
H6612a פֶּ֫תִי simple, poss. as open-minded H6612b פְּתִי simplicity
6612 pthiy peth-ee'
or pethiy {peh'-thee}; or pthaeiy {peth-aw-ee'}; from 6601;
silly (i.e. seducible):--foolish, simple(-icity, one).
see HEBREW for 06601
פֶּ֫תִי (pe.ti) — simple.
adj
simple, foolish, open-minded
פְּתִי (pe.ti) — simplicity.
simplicity, naivete
Conj | Adj — Conjunction · noun common masculine plural absoluteHC/Ncmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
עָנַשׁ (anash) is a verb that primarily means to fine or impose a penalty. It can refer to punishing someone or being punished, with specific forms indicating the act of inflicting a fine. The entries suggest a focus on legal or punitive contexts, though they do not provide specific Old Testament references.
[עָנַשׁ] vb. denom. fine, mulct
Qal = punish
Niph. he shall be strictly fined
base
H6064 עָנַשׁ vb. denom. fine, mulct
6064 `anash aw-nash'
a primitive root; properly, to urge; by implication, to
inflict a penalty, specifically, to fine:--amerce, condemn,
punish, X surely.
עָנַשׁ (a.nash) — to fine.
1) to fine, amerce, punish, condemn, mulct
1a) (Qal) to fine, punish
1b) (Niphal) to be fined, be punished, be mulcted
Conj | V-Niphal-Perf-3cp — Verb · Niphal · sequential perfect third person common pluralHc/VNq3cp