Proverbs 28:12 — Word Study
WLCבַּעֲלֹ֣ץ צַ֭דִּיקִים רַבָּ֣ה תִפְאָ֑רֶת וּבְק֥וּם רְ֝שָׁעִ֗ים יְחֻפַּ֥שׂ אָדָֽם׃
BSAWhen the righteoustsaddîyq [just, morally upright] triumphʻâlats [rejoice, celebrate] there is greatrab [abundant, many] glorytiphʼârâh [beauty, honor] but when the wickedrâshâʻ [morally wrong, guilty] riseqûwm [come to power, stand up] menʼâdâm [people, humanity] hide themselveschâphas▸ [disguise, conceal]
| Greek | English | Parsing |
|---|---|---|
| בַּעֲלֹ֣ץ | when rejoice | Preposition, verb qal infinitive construct common |
| צַ֭דִּיקִים | righteous [people] | Adj |
| רַבָּ֣ה | great | Adj |
| תִפְאָ֑רֶת | glory | Noun common, feminine singular absolute |
| וּבְק֥וּם | and when arise | Conjunction, preposition, verb qal infinitive construct common |
| רְ֝שָׁעִ֗ים | wicked [people] | Noun common, masculine plural absolute |
| יְחֻפַּ֥שׂ | he is searched for | Verb, Pual, imperfect third person masculine singular |
| אָדָֽם׃ | everyone | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the righteous triumph, there is great glory, but when the wicked rise, men hide themselves. |
| KJV | When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden. |
| ASV | When the righteous triumph, there is great glory; But when the wicked rise, men hide themselves. |
| YLT | In the exulting of the righteous the glory [is] abundant, And in the rising of the wicked man is apprehensive. |
| WEB | When the righteous triumph, there is great glory; but when the wicked rise, men hide themselves. |
| BBE | When the upright do well, there is great glory; but when evil-doers are lifted up, men do not let themselves be seen. |
Where they part company is רַבָּ֣ה — see How Translations Differ.
The sentence has one main clause and three phrases that elaborate on the outcomes of the actions described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצַדִּיק
verbחָפַשׂ
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 28:12
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 — Observations on Righteousness and Wickednessgenerated
Proverbs 28:12 presents a clear dichotomy between the righteous and the wicked, emphasizing the outcomes of their actions. The verse suggests that the triumph of the righteous brings glory, while the rise of the wicked leads to fear and concealment among people. This reflects a broader theme in Proverbs regarding the moral order of the world, where righteousness is rewarded and wickedness leads to shame.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 28:28 | When the wicked come to power, people hide themselves; but when they perish, the righteous flourish. |
| 2 | Proverbs 11:10 | When the righteous thrive, the city rejoices, and when the wicked perish, there are shouts of joy. |
| 3 | Proverbs 29:2 | When the righteous flourish, the people rejoice, but when the wicked rule, the people groan. |
| 4 | 1 Chronicles 15:25–28 | So David, the elders of Israel, and the commanders of thousands went with rejoicing to bring the ark of the covenant of the LORD from the house of Obed-edom. |
| 5 | 1 Chronicles 16:7–36 | On that day David first committed to Asaph and his brothers this song of thanksgiving to the LORD: |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — עָלַץ, ba.'a.Lotzgenerated
The verb עָלַץ (alatz) is a primitive root meaning to rejoice or exult. It conveys a sense of jumping for joy or triumphing, primarily found in the Qal form. This word is used to express a strong feeling of happiness, as seen when the Psalmist rejoices in God's salvation in Psalm 13:5.
The joyful connotation of עָלַץ is significant in this verse, as it highlights the positive outcome of the righteous triumphing. The Septuagint translates it as βοήθειαν (G996), which implies a call for help or support, suggesting that the triumph of the righteous is a cause for celebration and divine assistance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has triumph, and so do the KJV and ASV: all three maintain the celebratory tone of עָלַץ.
Where others part company with the BSB lies in the rendering of רַבָּ֣ה. The BSB uses great, while the YLT opts for abundant, reflecting a nuance in the interpretation of the extent of glory.
Sentence Structuregenerated
The main verb of the verse is עָלַץ, to rejoice, which governs the subject צַ֭דִּיקִים, the righteous, and the predicate רַבָּ֣ה, great. The structure emphasizes the triumph of the righteous as the central action.
The verse contains two clauses: the first describes the triumph of the righteous, while the second contrasts it with the rise of the wicked, leading to the action of people hiding. This parallel structure reinforces the moral implications of the outcomes.
Septuagint Backgroundgenerated
The Septuagint translates עָלַץ as βοήθειαν (G996), which carries a sense of assistance or support. This choice indicates a broader understanding of the triumph of the righteous as not only a personal victory but one that invites divine aid and recognition.
The translation of תִפְאָ֑רֶת as δόχα (G1391) reflects a similar emphasis on the glory associated with the righteous, aligning with the Hebrew meaning of beauty and honor.
In plain words — the whole versegenerated
Proverbs 28:12 shows that when the righteous rejoice, there is great glory, but when the wicked rise, people hide. This verse highlights the contrasting outcomes of righteousness and wickedness, emphasizing the joy of the righteous and the fear caused by the wicked.
Frequently Asked Questionsgenerated
The triumph of the righteous refers to their success and joy in doing what is right, which brings glory and recognition.
People hide when the wicked rise because it often leads to fear and uncertainty, as wickedness can bring about oppression and danger.
Glory is related to righteousness as it signifies the honor and beauty that come from living a just and upright life, reflecting God's character.
This verse teaches that moral conduct has consequences; the actions of the righteous lead to positive outcomes, while the wicked bring fear and shame.
Reflection Questionsgenerated
- In what ways have I seen the triumph of righteousness in my own life or community?
- How can I encourage others to rejoice in their righteous actions?
- What steps can I take to stand against wickedness in my surroundings?
- How does this verse challenge me to reflect on my own moral choices?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting that the rise of the wicked leads to the downfall of the people, contrasting it with the glory that comes when the righteous rejoice.
When the wicked rule, the people fall. Just as many begin to give glory to God when they see the righteous rejoicing in the progress of virtues, so whenever the wicked hold power, they expose many as accomplices in their infidelity.Early Church Fathers on Proverbs 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 28:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen righteous [men] do rejoice, [there is] great glory,.... When it is well with them; when they are in prosperous circumstances; when they are countenanced and encouraged by the government under
Read John Gill on Proverbs 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden. When righteous men do rejoice (prosper), there is great glory.
Read Robert Jamieson on Proverbs 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen righteous men do rejoice, are encouraged and promoted to places of trust and power, there is great glory in that commonwealth. The state of that kingdom is honourable, and comfortable, and safe, so as good men can show their faces with courage and confidence. When the wicked rise, are advanced to honour and authority, a man is hidden; the state of that nation is so shameful and dangerous, that wise and good men, who only are worthy of the name of men, withdraw themselves, or run into corners and obscure places; partly out of grief and shame to behold the wickedness which is publicly and impudently committed; and partly to avoid the rage and injuries of wicked oppressors, and the…
Read Matthew Poole on Proverbs 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 28:12 When righteous [men] do rejoice, [there is] great glory: but when the wicked rise, a man is hidden.Ver. 12. When righteous men do rejoice, there is great glory.] That is, There is cause of common joy to all; for they have public spirits, and rectified judgments, neither can they be merry at heart when it goes ill with the Church. All comforts are but Ichabods to them, if the ark be taken; all places but Hadadrimmons, if the Church be in heaviness. Terentius, under Valens, the Arian emperor, asked nothing but that the Church might be freed from Arians, and when the emperor tore his petition, he said that he would never ask anything for himself if he might not prevail for the…
Read John Trapp on Proverbs 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) When righteous men do rejoice—i.e., prosper, or triumph. There is great glory.—Men rejoice, and array themselves in their gayest attire. A man is hidden.—Literally, is sought for. They hide themselves for fear (comp. Proverbs 28:28), and must be sought for, in order to be found.
Read Charles John Ellicott on Proverbs 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. When righteous men do rejoice] When true religion is no longer persecuted, and the word of God duly esteemed, there is great glory; for the word of the Lord has then free course, runs, and is glorified: but when the wicked rise-when they are elevated to places of trust, and put at the head of civil affairs, then the righteous man is obliged to hide himself; the word of the Lord becomes scarce, and there is no open vision. The first vas the case in this country, in the days of Edward VI.; the second in the days of his successor, MARY I. Popery, cruelty, and knavery, under her, nearly destroyed the Church and the State in these islands.
Read AdamClarke on Proverbs 28 →CambridgeThe Cambridge Bible for Schools and Colleges12. a man is hidden] Rather, men hide themselves, R.V. “Heb. must be searched for,” marg. Comp. Proverbs 28:28.
Read Cambridge on Proverbs 28 →Albert Barnes1798–1870Barnes' Notes on the BibleThere is great glory - Men array themselves in festive apparel, and show their joy conspicuously. A man is hidden - Better, men hide themselves, they shrink and cower for fear, and yet are hunted out.
Read Albert Barnes on Proverbs 28 →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
When the righteous triumph, there is great glory, but when the wicked rise, men hide themselves.
When the righteous triumph, there is great glory; but when the wicked rise, men hide themselves.
When the righteous triumph, there is great glory, but when the wicked rise, men hide themselves.
When the righteous rejoice, great is the glory, but when the wicked rise to power, people are sought out.
Tyndale line
When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden.
When the righteous triumph, there is great glory; But when the wicked rise, men hide themselves.
When the righteous triumph, there is great glory: but when the wicked rise, men hide themselves.
When righteous men rejoice, there is great glory: but when the wicked rise, a man is hidden.
When righteous men reioyce, there is great glory: but when the wicked come vp, the man is tried.
Strictly literal
When the righteous triumph, there is great glory; but when the wicked rise, men conceal themselves.
In the exulting of the righteous the glory [is] abundant, And in the rising of the wicked man is apprehensive.
In the exulting of the righteous the glory [is] abundant, || And in the rising of the wicked man is apprehensive.
When the righteous exult, there is great splendor; but when the wicked rise up, a man hath to be sought for.
When the righteous triumph, there is great glory; but when the wicked arise, people are sought out.
From the Latin
In the joy of the just there is great glory: when the wicked reign, men are ruined.
Simplified
When good people win, everyone celebrates, but when the wicked come to power, people hide.
When the upright do well, there is great glory; but when evil-doers are lifted up, men do not let themselves be seen.
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
The Masoretic Text states, "When the righteous triumph, there is great glory, but when the wicked rise, men hide themselves." The Septuagint agrees with the Masoretic Text in meaning, as all eight words correspond directly, though the word order and articles differ due to the nature of Greek syntax. There are no significant differences between the two in this verse. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this specific verse, so the agreement stands between the Masoretic Text and the Septuagint.
בַּעֲלֹ֣ץ צַ֭דִּיקִים רַבָּ֣ה תִפְאָ֑רֶת וּבְק֥וּם רְ֝שָׁעִ֗ים יְחֻפַּ֥שׂ אָדָֽם׃
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 28:12
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.
עָלַץ (alats) is a primitive root meaning to rejoice or exult. It conveys a sense of jumping for joy or triumphing, primarily found in the Qal form. The entries consistently emphasize its joyful connotation without notable disagreement.
עָלַץ vb. rejoice, exult
base
H5970 עָלַץ rejoice, exult
5970 `alats aw-lats'
a primitive root; to jump for joy, i.e. exult:--be joyful,
rejoice, triumph.
עָלַץ (a.lats) — to rejoice.
1) to rejoice, exult
1a) (Qal) to exult
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
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…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAafsa
תִּפְאָרָה (tiph'arah) refers to beauty and glory, encompassing both physical and abstract qualities. It can denote the beauty of garments and jewels, the glory associated with rank or God, and even the honor of Israel. The term is built from the root meaning 'ornament' and covers a range of meanings related to splendor and majesty.
תִּפְאָרָה n.f. beauty, glory
base
H8597 תִּפְאָרָה beauty, glory
8597 tiph'arah tif-aw-raw'
or tiphereth {tif-eh'-reth}; from 6286; ornament (abstractly
or concretely, literally or figuratively):--beauty(- iful),
bravery, comely, fair, glory(-ious), hono; ornament
(abstractly or concretely, literally or
figuratively):--beauty(-iful), bravery, comely, fair,
glory(-ious), honour, majesty.
see HEBREW for 06286
תִּפְאָרָה (tiph.a.rah) — beauty.
1) beauty, splendour, glory
1a) beauty, finery (of garments, jewels)
1b) glory
1b1) of rank, renown
1b2) as attribute of God
1c) honour (or nation Israel)
1d) glorying, boasting (of individual)
N-fs — Noun common · feminine singular absoluteHNcfsa
glo'-ri (substantive):
I. METHOD OF TREATMENT
II. GENERAL USE OF THE TERM
1. As Applied to External Things
2. As Applied to Yahweh
III. THE USES OF KABHODH
1. Material Wealth
2. Human Dignity and Majesty
3. "My Soul": the Self
4. Self-Manifestation of God (Yahweh)
(1) Exodus 23:18 ff
(2) Isaiah 6
(3) Psalms 19:1
(4) Sinai and the Temple
(5) Ezekiel's Visions
(6) Messianic Ideal
(7) Its Ethical Content
IV. IN THE APOCRYPHA AND THE NEW TESTAMENT
1. In the Apocrypha:
(1) As Applied to External Things
(2) As Applied to God
2. In the New Testament:
(1) As Applied to Men
(2) As Applied to God
(3) As Applied to the Saints
(4) As Applied to the Messianic Kingdom
3. Its Ethical Significance
LITERATURE
I. Method of Treatment.
Glory
(Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).
- God is, to his people
- Christ is, to his people
- The gospel ordained to be, to saints
- Of the gospel, exceeds that of the law
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
Conj | Prep | V-Qal-Inf-a — Conjunction · preposition · verb qal infinitive construct commonHC/R/Vqcc
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
חָפַשׂ (chaphas) is a Hebrew verb meaning to search or seek out. It can also imply disguising oneself or being searched for. The word has various forms, including Qal (to search), Niphal (to be searched out), and Hithpael (to disguise oneself). It encompasses a range of meanings related to searching, testing, and exposure.
[חָפַשׂ] vb. search
Qal search, search out
search for
= think out, devise
search = test
Niph. searched out = exposed and plundered
Pi.
search through
search for
Pu. be searched for = be hidden
Hithp. disguise oneself (lit. let oneself be searched for)
base
H2664 [חָפַשׂ] search
2664 chaphas khaw-fas'
a primitive root; to seek; causatively, to conceal oneself
(i.e. let be sought), or mask:--change, (make) diligent
(search), disquise self, hide, search (for, out).
חָפַשׂ (cha.pha.s) — to search.
1) to search, search for, to search out, disguise oneself
1a) (Qal)
1a1) to search for
1a2) to think out, devise
1a3) to search, test
1b) (Niphal) to be searched out, be exposed
1c) (Piel) to search, search through, search for
1d) (Pual) to be searched for, be sought out
1e) (Hithpael)
1e1) to disguise oneself
1e2) to let oneself be searched for
V-Pual-Imperf-3ms — Verb · Pual · imperfect third person masculine singularHVPi3ms
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa