Proverbs 28:13 — Word Study
WLCמְכַסֶּ֣ה פְ֭שָׁעָיו לֹ֣א יַצְלִ֑יחַ וּמוֹדֶ֖ה וְעֹזֵ֣ב יְרֻחָֽם׃
BSAHe who concealskâçâh [hides, covers up] his sinspeshaʻ [transgressions, rebellions against God] will notlôʼ [ever] prospertsâlach▸ [succeed, experience success] but whoever confessesyâdâh [freely, openly, acknowledges, admits guilt] and renounces themʻâzab [forsakes, turns away from] will find mercyrâcham▸ [receive, obtain, compassion, loving-kindness]
| Greek | English | Parsing |
|---|---|---|
| מְכַסֶּ֣ה | [one who] conceals | Verb, Piel, participle (active) masculine singular |
| פְ֭שָׁעָיו | transgressions his | Noun common masculine plural construct, suffix |
| לֹ֣א | not | Particle |
| יַצְלִ֑יחַ | he will prosper | Verb, Hiphil, imperfect third person masculine singular |
| וּמוֹדֶ֖ה | and [one who] confesses | Conjunction, verb hiphil participle (active) masculine singular |
| וְעֹזֵ֣ב | and [one who] forsakes [them] | Conjunction, verb qal participle (active) masculine singular |
| יְרֻחָֽם׃ | he will be shown mercy | Verb, Pual, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who conceals his sins will not prosper, but whoever confesses and renounces them will find mercy. |
| KJV | He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy. |
| ASV | He that covereth his transgressions shall not prosper; But whoso confesseth and forsaketh them shall obtain mercy. |
| YLT | Whoso is covering his transgressions prospereth not, And he who is confessing and forsaking hath mercy. |
| WEB | He who conceals his sins doesn’t prosper, but whoever confesses and renounces them finds mercy. |
| BBE | He who keeps his sins secret will not do well; but one who is open about them, and gives them up, will get mercy. |
All translations agree on the core message of this verse.
The verse consists of two main clauses connected by a conjunction, presenting a clear contrast between the outcomes of concealing versus confessing sins.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּסָה
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 28:13
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 Righteousness and Singenerated
Proverbs 28:13 teaches that hiding one's sins results in failure, while confessing and renouncing them leads to mercy. This reflects a broader theme in Proverbs about the importance of honesty and integrity in one's relationship with God and others. The surrounding verses emphasize the contrast between the righteous and the wicked, illustrating the consequences of their actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:12 | Hatred stirs up dissension, but love covers all transgressions. |
| 2 | Proverbs 17:9 | Whoever conceals an offense promotes love, but he who brings it up separates friends. |
| 3 | Genesis 3:12–13 | And the man answered, “The woman whom You gave me, she gave me fruit from the tree, and I ate it.” |
| 4 | Genesis 4:9 | And the LORD said to Cain, “Where is your brother Abel?” “I do not know!” he answered. “Am I my brother’s keeper?” |
| 5 | 1 Samuel 15:13–24 | When Samuel reached him, Saul said to him, “May the LORD bless you. I have carried out the LORD’s instructions.” |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — מְכַסֶּ֣ה, me.kha.Sehgenerated
The word כָּסָה (*kacah*) is a Piel participle, meaning 'to cover' or 'to conceal.' It implies an active role in hiding something, often to protect oneself from consequences. In this verse, it describes a person who actively chooses to hide their transgressions, leading to negative outcomes.
This verb appears frequently in the Hebrew Bible, often in contexts where covering is associated with protection or concealment. The act of hiding sins suggests a refusal to acknowledge wrongdoing, which contrasts sharply with the call to confession and repentance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse are consistent in conveying the central message.
Sentence Structuregenerated
The verse contains two main clauses connected by a conjunction: the first clause focuses on the act of concealing sins, while the second contrasts this with the act of confessing and renouncing them. The finite verbs are מְכַסֶּ֣ה and יְרֻחָֽם, indicating the actions of the subjects.
The structure highlights a clear dichotomy: the consequences of hiding versus the benefits of confession. The Hebrew word order emphasizes the actions taken by the subjects, drawing attention to the outcomes of each behavior.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew term מְכַסֶּ֣ה is rendered as ἀσέβειαν (asébeian), which translates to 'ungodliness' or 'wickedness.' This choice reflects a broader interpretation of the act of concealing sins as not just a personal failing but a moral and spiritual rebellion against God.
This rendering emphasizes the severity of the act of hiding one's sins, aligning it with a lack of reverence for God, which deepens the understanding of the consequences outlined in the verse.
In plain words — the whole versegenerated
Proverbs 28:13 teaches that hiding one's sins will lead to failure, but those who confess and turn away from their wrongdoings will receive mercy. This verse emphasizes the importance of honesty and repentance in our relationship with God.
Frequently Asked Questionsgenerated
To conceal sins means to hide or cover up wrongdoing instead of acknowledging it, which ultimately leads to negative consequences.
Confession is important because it allows individuals to acknowledge their wrongs, seek forgiveness, and receive mercy from God.
When someone hides their sins, they will not prosper, as they are avoiding the truth and the consequences of their actions.
One can find mercy by openly confessing their sins and renouncing them, which aligns with God's desire for repentance and forgiveness.
Reflection Questionsgenerated
- In what ways do I try to conceal my mistakes instead of confessing them?
- How can I practice honesty in my relationships with others and with God?
- What steps can I take to renounce behaviors that lead me away from God?
- How does understanding God's mercy impact my willingness to confess my sins?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, highlighting the significance of confession and the healing it brings.
I address you too, the penitents. You should not keep back from yourselves this means of healing [confession] that has been given you.Early Church Fathers on Proverbs 28 →
“As confession and beauty are in the sight of God,” so a sinner who confesses his sins and says, “My wounds stink and are corrupt because of my foolishness” loses his foul wounds and is made whole and clean.Early Church Fathers on Proverbs 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 28:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that covereth his sins shall not prosper,.... God may cover a man's sins, and it is an instance of his grace, and it is the glory of it to do it, but a man may not cover his own: it is right in
Read John Gill on Proverbs 28 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy. He that covereth his sins (by denying or extenuating them, 1 Samuel 15:20-21) shall not prosper.
Read Robert Jamieson on Proverbs 28 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat covereth his sins; that doth not confess them (as appears by the opposite clause) to God, and to men too, when occasion requires it; that being convinced or admonished of his sins, either justifieth, or denieth, or excuseth them. Shall not prosper; shall not succeed in his design of avoiding punishment by the concealment of his sins; shall not find mercy, as is implied from the next clause. Whoso confesseth and forsaketh them, by hearty dislike and hatred of all his sins, and by a resolved cessation from a sinful course of life. This is added, to show, that although the dissembling or hiding one’ s sins is sufficient for his damnation, yet mere confession without forsaking of sin is…
Read Matthew Poole on Proverbs 28 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 28:13 He that covereth his sins shall not prosper: but whoso confesseth and forsaketh [them] shall have mercy.Ver. 13. He that covereth his sins shall not prosper.] Sin is a traitor and must not be hid; for if so, now it sucks a man’ s breast, shortly it will suck his blood. Sin is a sore and must be opened, a sickness, and must be declared to the physician; the concealing of one circumstance may endanger all. Sin is a deformity that must be uncovered, or God will never cover it: see it we must to confession, or see it we shall to our confusion. If Job had covered his transgression as Adam - or "after the manner of men" - he had undone himself. It is the manner of men - and they…
Read John Trapp on Proverbs 28 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) He that covereth his sins.—As Adam and Eve did, when they had transgressed (Genesis 3:8), as David did to his own loss (Psalms 32:3.) Whoso confesseth and forsaketh them shall have mercy, and be at once completely forgiven; though he must still suffer the punishment due for his offences (2 Samuel 12:14, sqq.), and will, for having yielded to temptation, be the less able to resist it when next assailed by it.
Read Charles John Ellicott on Proverbs 28 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. He that covereth his sins] Here is a general direction relative to conversion. 1. If the sinner do not acknowledge his sins; if he cover and excuse them, and refuse to come to the light of God's word and Spirit, lest his deeds should be reproved, he shall find no salvation. God will never admit a sinful, unhumbled soul, into his kingdom. 2. But if he confess his sin, with a penitent and broken heart, and, by forsaking every evil way, give this proof that he feels his own sore, and the plague of his heart, then he shall have mercy. Here is a doctrine of vital importance to the salvation of the soul, which the weakest may understand.
Read AdamClarke on Proverbs 28 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe conditions of freedom are confession and amendment, confession to God of sins against Him, to men of sins against them.
Read Albert Barnes on Proverbs 28 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Covereth… not prosper — See this proverb illustrated in Psalms 32:1-5; 1 John 1:9-10.
Read Daniel Denison Whedon 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
He who conceals his sins will not prosper, but whoever confesses and renounces them will find mercy.
He who conceals his sins doesn’t prosper, but whoever confesses and renounces them finds mercy.
He who conceals his sins will not prosper, but whoever confesses and renounces them will find mercy.
The one who covers his transgressions will not prosper, but whoever confesses them and forsakes them will find mercy.
Tyndale line
He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.
He that covereth his transgressions shall not prosper; But whoso confesseth and forsaketh them shall obtain mercy.
He that covereth his transgressions shall not prosper: but whoso confesseth and forsaketh them shall obtain mercy.
He that covereth his sins shall not prosper: but he who confesseth and forsaketh them shall have mercy.
He that hideth his sinnes, shall not prosper: but he that confesseth, and forsaketh them, shall haue mercy.
Strictly literal
He that covereth his transgressions shall not prosper; but whoso confesseth and forsaketh [them] shall obtain mercy.
Whoso is covering his transgressions prospereth not, And he who is confessing and forsaking hath mercy.
Whoever is covering his transgressions does not prosper, || And he who is confessing and forsaking has mercy.
He that concealeth his transgressions will not prosper; but whoso confesseth and forsaketh them will obtain mercy.
The one who hides his sins will not prosper, but the one who confesses them and forsakes them will be shown mercy.
From the Latin
He that hideth his sins, shall not prosper: but he that shall confess, and forsake them, shall obtain mercy.
Simplified
People who hide their sins won't succeed, but those who confess and renounce their sins will be shown kindness.
He who keeps his sins secret will not do well; but one who is open about them, and gives them up, will get mercy.
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 largely agree in their wording, with six of the seven words matching. This consistency suggests a stable transmission of the text, reinforcing the message about the consequences of sin and the importance of confession.
מְכַסֶּ֣ה פְ֭שָׁעָיו לֹ֣א יַצְלִ֑יחַ וּמוֹדֶ֖ה וְעֹזֵ֣ב יְרֻחָֽם׃
6 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 28:13
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.
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
צָלַח (tsalach) is a Hebrew verb meaning to rush or advance, with a focus on prospering or succeeding. It can refer to both literal and figurative progress, and can be used transitively or intransitively. The entries highlight its use in various contexts, including causing prosperity. There is an Aramaic equivalent, צְלַח (tse.lach), which also means to prosper.
[צָלַח] vb. rush
base
[צָלֵחַ, צָלַח] vb. advance, prosper
Qal prosper
Hiph.
make prosperous, bring to successful issue
shew, experience, prosperity
base
H6743a צָלַח rush H6743b צָלֵחַ, צָלַח advance, prosper
6743 tsalach tsaw-lakh'
or tsaleach {tsaw-lay'-akh}; a primitive root; to push
forward, in various senses (literal or figurative, transitive
or intransitive):--break out, come (mightily), go over, be
good, be meet, be profitable, (cause to, effect, make to,
send) prosper(-ity, -ous, - ously).
צָלַח (tsa.lach) — to rush.
(Qal) to rush
צָלֵחַ (tsa.lech) — to prosper.
1) to advance, prosper, make progress, succeed, be profitable
1a) (Qal) to prosper
1b) (Hiphil)
1b1) to make prosperous, bring to successful issue, cause to prosper
1b2) to show or experience prosperity, prosper
Aramaic equivalent: tse.lach (צְלַח "to prosper" H6744)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine singularHC/Vhrmsa
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
רָחַם (racham) is a Hebrew verb meaning to love or have compassion. It conveys a sense of deep affection and mercy, applicable to both God and humans. The root emphasizes tenderness and pity, with forms indicating active compassion (Piel) and being shown compassion (Pual). The entries consistently highlight its emotional depth and relational aspect.
[רָחַם] vb. denom. love. Pi. have compassion
Qal I love thee
Pi. have compassion, compassionate
Pu. be shewn compassion, compassionated
base
H7355 רָחַם vb. denom. love. Pi. have compassion
7355 racham raw-kham'
a primitive root; to fondle; by implication, to love,
especially to compassionate:--have compassion (on, upon),
love, (find, have, obtain, shew) mercy(-iful, on, upon),
(have) pity, Ruhamah, X surely.
רָחַם (ra.cham) — to have compassion.
1) to love, love deeply, have mercy, be compassionate, have tender affection, have compassion
1a) (Qal) to love
1b) (Piel)
1b1) to have compassion, be compassionate
1b1a) of God, man
1c) (Pual) to be shown compassion, be compassionate
V-Pual-Imperf-3ms — Verb · Pual · imperfect third person masculine singularHVPi3ms
Mercy
Compassion for the miserable. Its object is misery. By the atoning sacrifice of Christ a way is open for the exercise of mercy towards the sons of men, in harmony with the demands of truth and righteousness (Gen. 19:19; Ex. 20:6; 34:6, 7; Ps. 85:10; 86:15, 16). In Christ mercy and truth meet together. Mercy is also a Christian grace (Matt. 5:7; 18:33-35).
The divine goodness exercised towards the wretched and the guilty, in harmony with truth and justice, Ps 85:10. The plan by which God is enabled to show saving mercy to men, for Christ’s sake, is the most consummate work of infinite wisdom and love. The soul that has truly experienced the mercy of God will be merciful like him, Lu 6:36, compassionate to the wretched, Ps 41:1,2, and forgiving towards all, Mt 5:7 18:33.
