Proverbs 3:33 — Word Study
WLCמְאֵרַ֣ת יְ֭הוָה בְּבֵ֣ית רָשָׁ֑ע וּנְוֵ֖ה צַדִּיקִ֣ים יְבָרֵֽךְ׃
BSAThe cursemᵉʼêrâh [execration, condemnation] of the LORDYᵉhôvâh [Yehovah] is on the housebayith [dwelling place, family] of the wickedrâshâʻ [morally wrong, guilty] but He blessesbârak▸ [praises, honors] the homenâveh [habitation, pasture] of the righteoustsaddîyq [just, upright, having God's nature]
| Greek | English | Parsing |
|---|---|---|
| מְאֵרַ֣ת | [the] curse of | Noun common, feminine singular construct |
| יְ֭הוָה | Yahweh | Noun proper |
| בְּבֵ֣ית | [is] on [the] house of | Preposition, noun common masculine singular construct |
| רָשָׁ֑ע | [the] wicked | Noun common, masculine singular absolute |
| וּנְוֵ֖ה | and [the] habitation of | Conjunction, noun common masculine singular construct |
| צַדִּיקִ֣ים | righteous [people] | Adj |
| יְבָרֵֽךְ׃ | he blesses | Verb, Piel, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The curse of the LORD is on the house of the wicked, but He blesses the home of the righteous. |
| KJV | ¶ The curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just. |
| ASV | The curse of Jehovah is in the house of the wicked; But he blesseth the habitation of the righteous. |
| YLT | The curse of Jehovah [is] in the house of the wicked. And the habitation of the righteous He blesseth. |
| WEB | Yahweh’s curse is in the house of the wicked, but he blesses the habitation of the righteous. |
| BBE | The curse of the Lord is on the house of the evil-doer, but his blessing is on the tent of the upright. |
Where they part company is צַדִּיקִ֣ים — see How Translations Differ.
The sentence consists of two main clauses connected by a conjunction, presenting a clear contrast between the wicked and the righteous.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּרַךְ
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 3:33
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 — Consequences of Righteousness and Wickednessgenerated
Proverbs 3:33 presents a clear distinction between the outcomes for the wicked and the righteous. The verse emphasizes that the Lord's curse affects the wicked's dwelling, while His blessings enrich the homes of the righteous. This theme aligns with the broader context of Proverbs, which frequently contrasts the paths of the just and the unjust, as seen in surrounding verses like Proverbs 3:32 and Proverbs 3:34.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 21:12 | The Righteous One considers the house of the wicked and brings the wicked to ruin. |
| 2 | Leviticus 26:14–46 | If, however, you fail to obey Me and to carry out all these commandments, |
| 3 | Deuteronomy 7:26 | And you must not bring any detestable thing into your house, or you, like it, will be set apart for destruction. You are to utterly detest and abhor it, because it is set apart for destruction. |
| 4 | Deuteronomy 28:15–68 | If, however, you do not obey the LORD your God by carefully following all His commandments and statutes I am giving you today, all these curses will come upon you and overtake you: |
| 5 | Deuteronomy 29:19–29 | because when such a person hears the words of this oath, he invokes a blessing on himself, saying, ‘I will have peace, even though I walk in the stubbornness of my own heart.’ This will bring disaster on the watered land as well as the dry. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — מְאֵרָה, me.'e.Ratgenerated
The word מְאֵרָה (*me'erah*) is a feminine singular noun meaning 'curse.' It is derived from the root מְאֵר (*me'ar*), which relates to the concept of execration. In this verse, it signifies a negative consequence that the Lord imposes on the wicked.
This curse is not merely a word but a divine decree that brings about real effects in the lives of the wicked. The use of this term highlights the seriousness of moral failure and the judgment that follows.
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 uses the curse of the LORD and He blesses, which are consistent with the KJV and ASV.
Where translations differ is in the rendering of צַדִּיקִ֣ים. The KJV and DRA use just, while the BBE opts for upright. This reflects different emphases on the nature of righteousness.
Sentence Structuregenerated
The main verb of the verse is יְבָרֵֽךְ, he blesses, which governs the entire sentence. It is complemented by two noun phrases: the subject בְּבֵ֣ית רָשָׁ֑ע and the object וּנְוֵ֖ה צַדִּיקִ֣ים.
The structure emphasizes the contrast between the two groups — the wicked and the righteous — with the verb blesses standing out as the focal point of divine action.
Septuagint Backgroundgenerated
In the Septuagint, מְאֵרָה is rendered as κατάρα (*katara*), which also means 'curse.' This choice reflects a direct translation of the Hebrew concept, maintaining the negative connotation associated with the wicked.
The term used for the righteous, δικαίων (*dikaiōn*), aligns with the Hebrew צַדִּיקִ֣ים, emphasizing the moral integrity of those who are blessed.
In plain words — the whole versegenerated
Proverbs 3:33 explains that the Lord places a curse on the homes of wicked people, while He blesses the homes of those who are righteous. This verse highlights the consequences of moral choices and the differing outcomes for the wicked and the just.
Frequently Asked Questionsgenerated
It means that the Lord's judgment and condemnation are directed toward those who act immorally, resulting in negative consequences for their lives and homes.
The Lord blesses the home of the righteous by providing favor, prosperity, and peace, reflecting His approval of their moral conduct.
The contrast serves to illustrate the moral order established by God, where righteousness leads to blessings and wickedness results in curses.
Yes, the blessings of the Lord can manifest in various forms, such as peace in the home, success in endeavors, and a sense of fulfillment in life.
Reflection Questionsgenerated
- What are some examples of how I have seen the consequences of wickedness in my life or in others?
- In what ways can I seek to live righteously to experience the blessings of the Lord?
- How can I encourage others to turn away from wickedness and pursue righteousness?
- What practical steps can I take to cultivate a home environment that reflects God's blessings?
The early church on this verse — how the Fathers read it
Early commentators like Bede reference this verse to illustrate the consequences of moral behavior, emphasizing the blessings for the righteous and the curses for the wicked.
“The curse of the Lord is on the house of the wicked,” etc. According to the example of the rich man clothed in purple, who in this life lacked spiritual goods,Early Church Fathers on Proverbs 3 →
“The tents of the righteous will be blessed.” As the apostle says to the faithful, speaking of God: “Who has blessed us in Christ with every spiritual blessing in the heavenly places” (Ephesians 1).Early Church Fathers on Proverbs 3 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 3:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe curse of the Lord is in the house of the wicked,.... The wicked man, being a transgressor of the law, is under the curse of it; and all that he has, his house, his substance, his very blessings
Read John Gill on Proverbs 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just.
Read Robert Jamieson on Proverbs 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the house of the wicked; not only upon his own person, but also upon his posterity, and upon all his domestical concerns.
Read Matthew Poole on Proverbs 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 3:33 The curse of the LORD [is] in the house of the wicked: but he blesseth the habitation of the just.Ver. 33. In the house of the wicked.] His wife, children, family, possessions, all are accursed; his fine clothes have the plague in them: or his house, which is his castle, the flying roll of curses - that is, ten yards long and five yards broad - shall remain in the midst of it, and consume it. But he blesseth the habitation of the just.] "Kabvenaki," casam exponit et tuguriolum egregio sensu, saith Mercer. The poor little cottage or tenement of the righteous, there is a blessing in it, there is contented godliness, which is greatest gain; the blessing of God which maketh rich.…
Read John Trapp on Proverbs 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) He blesseth the habitation of the just.—The word rendered “habitation” often signifies “pasture,” “sheepfold,” and this is a relic of the time when the Israelites led a nomad life and had no fixed habitations; so the cry, “To your tents, O Israel!” (1 Kings 12:16) was still in use long after the settlement in Canaan. By some there is thought to be a distinction intended between the well-built “house” of the wicked and the slightly constructed cottage of the humble just man, no better than a shepherd’s hut.
Read Charles John Ellicott on Proverbs 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. The curse of the Lord] No godly people meet in such a house; nor is God ever an inmate there. But he blesseth the habitation of the just.] He considers it as his own temple. There he is worshipped in spirit and in truth; and hence God makes it his dwelling-place.
Read AdamClarke on Proverbs 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleOF GOD, Proverbs 3:33-35. 33. Curse of… Lord, etc. — A continuation of the preceding thought, though couched in stronger terms, and carrying it out to its consequences.
Read Daniel Denison Whedon on Proverbs 3 →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 curse of the LORD is on the house of the wicked, but He blesses the home of the righteous.
Yahweh’s curse is in the house of the wicked, but he blesses the habitation of the righteous.
The curse of the LORD is on the house of the wicked, but He blesses the home of the righteous.
The Lord’s curse is on the household of the wicked, but he blesses the home of the righteous.
Tyndale line
¶ The curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just.
The curse of Jehovah is in the house of the wicked; But he blesseth the habitation of the righteous.
The curse of the LORD is in the house of the wicked; but he blesseth the habitation of the righteous.
The curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just.
The curse of the Lord is in the house of the wicked: but he blesseth the habitation of the righteous.
Strictly literal
The curse of Jehovah is in the house of the wicked; but he blesseth the habitation of the righteous.
The curse of Jehovah [is] in the house of the wicked. And the habitation of the righteous He blesseth.
The curse of YHWH [is] in the house of the wicked. And He blesses the habitation of the righteous.
The curse of the Lord is in the house of the wicked; but the habitation of the righteous will he bless.
The curse of Yahweh is on the house of the wicked person, but he blesses the home of righteous people.
From the Latin
Want is from the Lord in the house of the wicked: but the habitations of the just shall be blessed.
Simplified
The houses of the wicked are cursed by the Lord, but he blesses the homes of those who live right.
The curse of the Lord is on the house of the evil-doer, but his blessing is on the tent of the upright.
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, 'מְאֵרַ֣ת יְ֭הוָה בְּבֵ֣ית רָשָׁ֑ע וּנְוֵ֖ה צַדִּיקִ֣ים יְבָרֵֽךְ׃', which translates to 'The curse of the LORD is on the house of the wicked, but He blesses the home of the righteous.' The Septuagint agrees with the Masoretic Text in terms of meaning, as all seven words correspond directly, though the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, thus supporting the reading found in the Masoretic Text and the Septuagint.
מְאֵרַ֣ת יְ֭הוָה בְּבֵ֣ית רָשָׁ֑ע וּנְוֵ֖ה צַדִּיקִ֣ים יְבָרֵֽךְ׃
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 3:33
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 מְאֵרָה (*me'erah*) means 'a curse.' It is derived from the root word מְאֵר (*me'ar*), which relates to the concept of execration. The entries consistently define it as a curse without significant variation.
מְאֵרָה n.f. a curse
base
H3994 מְאֵרָה a curse
3994 merah meh-ay-raw'
from 779; an execration:--curse.
see HEBREW for 0779
מְאֵרָה (me.e.rah) — curse.
curse
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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 singular absoluteHNcmsa
נָוֶה (naveh) refers to a place of dwelling, often associated with shepherds and flocks, such as a pasture or meadow. It can denote a home or habitation, including divine spaces like temples. The term conveys a sense of comfort and beauty, suggesting a pleasant living environment. There is some overlap in the definitions provided, but all entries emphasize its pastoral and residential qualities.
נָוֶה n.m. abode of shepherd, or flocks, poet. habitation
abode, of sheep
abode of shepherds
= meadow
habitation, usu. of country, or of domains in the country (chiefly poet.)
base
[נָוֶה] adj. dwelling, abiding
base
H5116a נָוֶה abode of shepherd, or flocks, poet. habitation . . abode, of sheep
. abode of shepherds
. = meadow
. habitation, usu. of country, or of domains in the country (chiefly poet.)
H5116b נָוֶה dwelling, abiding
5116 naveh naw-veh'
or (feminine) navah {naw-vaw'}; from 5115; (adjectively) at
home; hence (by implication of satisfaction) lovely; also
(noun) a home, of God (temple), men (residence), flocks
(pasture), or wild animals (den):--comely, dwelling (place),
fold, habitation, pleasant place, sheepcote, stable, tarried.
see HEBREW for 05115
נָוֶה (na.veh) — pasture.
1) abode, habitation, abode of shepherds or flocks, pasture
1a) abode (of sheep)
1b) abode (of shepherds)
1c) meadow
1d) habitation
נָוֶה (na.veh) — dwelling.
adj
dwelling, abiding
Conj | N-cs — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms