Proverbs 3:7 — Word Study
WLCאַל־ תְּהִ֣י חָכָ֣ם בְּעֵינֶ֑יךָ יְרָ֥א אֶת־ יְ֝הוָ֗ה וְס֣וּר מֵרָֽע׃
BSABehâyâh▸ notʼal [completely] wisechâkâm in your own eyesʻayin [relying on self] fearyârêʼ [reverence, stand in awe of] the LORDYᵉhôvâh [Yehovah, the one true God] and turn awayçûwr [depart, remove yourself] from evilraʻ [bad, morally wrong]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תְּהִ֣י | you be | Verb, Qal, jussive second person masculine singular |
| חָכָ֣ם | wise | Adj |
| בְּעֵינֶ֑יךָ | in own eyes your | Preposition, noun common feminine dual construct, suffix |
| יְרָ֥א | fear | Verb, Qal, imperative second person masculine singular |
| אֶת־ | the object marker | Particle |
| יְ֝הוָ֗ה | Yahweh | Noun proper |
| וְס֣וּר | and turn aside | Conjunction, verb qal imperative second person masculine singular |
| מֵרָֽע׃ | from evil | Preposition |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Be not wise in your own eyes; fear the LORD and turn away from evil. |
| KJV | ¶ Be not wise in thine own eyes: fear the LORD, and depart from evil. |
| ASV | Be not wise in thine own eyes; Fear Jehovah, and depart from evil: |
| YLT | Be not wise in thine own eyes, Fear Jehovah, and turn aside from evil. |
| WEB | Don’t be wise in your own eyes. Fear Yahweh, and depart from evil. |
| BBE | Put no high value on your wisdom: let the fear of the Lord be before you, and keep yourself from evil: |
The translations agree on the key concepts in this verse, emphasizing the importance of humility before God.
The verse consists of one main command followed by two imperative actions, creating a clear structure of instruction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 3:7
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 — Instructions for a Wise Lifegenerated
Proverbs 3:7 is part of a larger passage that emphasizes the importance of trusting in the LORD and seeking His guidance in all aspects of life. This verse specifically warns against the danger of relying solely on one's own understanding, which can lead to misguided choices. The surrounding verses highlight the benefits of acknowledging God and the consequences of following one's own wisdom without His counsel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 26:12 | Do you see a man who is wise in his own eyes? There is more hope for a fool than for him. |
| 2 | Isaiah 5:21 | Woe to those who are wise in their own eyes and clever in their own sight. |
| 3 | Romans 11:25 | I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in. |
| 4 | Romans 12:16 | Live in harmony with one another. Do not be proud, but enjoy the company of the lowly. Do not be conceited. |
| 5 | Proverbs 14:27 | The fear of the LORD is a fountain of life, turning a man from the snares of death. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — חָכָ֣ם, cha.Khamgenerated
The Hebrew word חָכָם (chakam) means 'wise' and describes a person who possesses skill, intelligence, and ethical understanding. It encompasses various aspects of wisdom, including practical knowledge and moral discernment. The parsing indicates that it is an adjective, used here to describe a state of being wise.
This term is often associated with learned individuals, such as those who provide counsel or guidance. In this context, it serves as a warning against the arrogance of self-perceived wisdom, emphasizing that true wisdom is rooted in a proper relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, emphasizing the importance of not being wise in one's own eyes and the need to fear the LORD and turn away from evil.
Sentence Structuregenerated
The finite verb תְּהִ֣י, you be, governs the entire verse, with several phrases describing the actions to take. The structure emphasizes the imperative nature of the commands given.
The main clause is followed by three key actions: not being wise in one's own eyes, fearing the LORD, and turning away from evil. This arrangement highlights the progression from self-reliance to reverence for God and moral integrity.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew term חָכָם is rendered as φρόνιμος, which conveys a sense of prudence and discernment. This choice aligns with the overall theme of wisdom in the text.
The use of ἴσθι for the imperative 'you be' indicates a direct instruction, reinforcing the urgency of the command to avoid self-reliance.
In plain words — the whole versegenerated
Proverbs 3:7 advises against being wise in your own eyes and encourages a respectful fear of the LORD while turning away from evil. This guidance is part of a broader teaching on living wisely and trusting in God's direction.
Frequently Asked Questionsgenerated
It means to avoid relying solely on your own understanding or judgment, recognizing that true wisdom comes from God.
Fearing the LORD involves showing reverence and awe for Him, acknowledging His authority and power in your life.
Turning away from evil means to depart from actions or thoughts that are morally wrong or harmful.
Fearing the LORD is essential for gaining wisdom and understanding, as it aligns one's heart with God's will.
Reflection Questionsgenerated
- In what areas of my life do I tend to rely on my own wisdom instead of seeking God's guidance?
- How can I cultivate a deeper reverence for the LORD in my daily life?
- What specific actions can I take to turn away from evil and align my choices with God's values?
- How does acknowledging God in all my ways affect the direction of my life?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the wisdom of this verse, often linking it to the importance of humility and reliance on God.
Ignorance is constantly, so to speak, accompanied by rashness and leads people on to attach great importance to their wretched fancies.Early Church Fathers on Proverbs 3 →
If there are any who are even in the catholic church and live evil lives, before they finish this life, let them hasten to give up the evil life, and let them not think that the catholic name is enough for salvation,Early Church Fathers on Proverbs 3 →
Do not be wise in your own eyes. Perhaps someone may think this command is the same as the one previously given, And do not rely on your own understanding;Early Church Fathers on Proverbs 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 3:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe not wise in thine own eyes,.... So as to act independently of God; not to trust in him, nor acknowledge him, nor seek to him for help and direction; nor ask nor take the advice of others; but,
Read John Gill on Proverbs 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe not wise in thine own eyes: fear the LORD, and depart from evil. Be not wise in thine own eyes (Romans 12:16): fear the Lord, and depart from evil.
Read Robert Jamieson on Proverbs 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe not wise in thine own eyes; be not puffed up with vain conceit of thine own wisdom, as if that were sufficient for the conduct of all thine affairs without direction or assistance from God, or without the advice of others. Fear the Lord: this he adds, because the reverence and dread of the Divine Majesty will make a man, when he compareth himself with God, little and vile in his own eyes. Reverence God’ s wisdom, and thou wilt despise thine own.
Read Matthew Poole on Proverbs 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 3:7 Be not wise in thine own eyes: fear the LORD, and depart from evil.Ver. 7. Be not wise in thine own eyes.] Bis desipit qui sibi sapit. He is two fools that is wise in his own eyes. This δοκησισοφια mars all. Socrates’ s Hoc scio quod nihil scio, got him the name of the wisest among men. Consilii satis in me mihi is the proud man’ s posy. "He that would be wise, must be a fool, that he may be wise." Intus existens prohibet alienum. A conceit of wisdom bars out wisdom. Fear the Lord.] This makes a modest opinion of a man’ s self. Joseph, a man famous for the fear of God, when Pharaoh expected from him an interpretation of his dream, as having heard much of his skill, "It is not…
Read John Trapp on Proverbs 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Fear the Lord, and depart from evil.—The same result is reached by Job also (Proverbs 28:28) in his inquiry after wisdom.
Read Charles John Ellicott on Proverbs 3 →CambridgeThe Cambridge Bible for Schools and Colleges7. The first clause of this verse in the rendering of the LXX., φρόνιμοςπαρὰσεαυτῷ, is quoted by St Paul, Romans 12:16.
Read Cambridge on Proverbs 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThe great hindrance to all true wisdom is the thought that we have already attained it.
Read Albert Barnes on Proverbs 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. This is in substance a repetition of the fifth verse, with members transposed, thus giving the sentiment emphasis. Compare Romans 12:16, last clause.
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
Be not wise in your own eyes; fear the LORD and turn away from evil.
Don’t be wise in your own eyes. Fear Yahweh, and depart from evil.
Be not wise in your own eyes; fear the LORD and turn away from evil.
Do not be wise in your own estimation; fear the Lord and turn away from evil.
Tyndale line
¶ Be not wise in thine own eyes: fear the LORD, and depart from evil.
Be not wise in thine own eyes; Fear Jehovah, and depart from evil:
Be not wise in thine own eyes; fear the LORD, and depart from evil:
Be not wise in thy own eyes: fear the LORD, and depart from evil.
Be not wise in thine owne eyes: but feare the Lord, and depart from euill.
Strictly literal
Be not wise in thine own eyes; fear Jehovah, and depart from evil:
Be not wise in thine own eyes, Fear Jehovah, and turn aside from evil.
Do not be wise in your own eyes, || Fear YHWH, and turn aside from evil.
Be not wise in thy own eyes: fear the Lord, and depart from evil.
Do not be wise in your own eyes; fear Yahweh and turn away from evil.
From the Latin
I Be not wise in thy own conceit: fear God, and depart from evil:
Simplified
Don't think you're wise—respect God and avoid evil.
Put no high value on your wisdom: let the fear of the Lord be before you, and keep yourself from evil:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Proverbs 3:7 states, "אַל־ תְּהִ֣י חָכָ֣ם בְּעֵינֶ֑יךָ יְרָ֥א אֶת־ יְ֝הוָ֗ה וְס֣וּר מֵרָֽע׃" which translates to "Be not wise in your own eyes; fear the LORD and turn away from evil." The Septuagint, while it has a different word order and structure, matches 7 of the 9 words found in the Masoretic Text, indicating a strong agreement in the core message. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional differing readings for this verse, thus reinforcing the consistency of the Masoretic Text across these ancient witnesses.
אַל־ תְּהִ֣י חָכָ֣ם בְּעֵינֶ֑יךָ יְרָ֥א אֶת־ יְ֝הוָ֗ה וְס֣וּר מֵרָֽע׃
7 of the 9 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 3:7
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAamsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp2ms
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
Conj | V-Qal-Impv-2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
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
Prep | Adj — PrepositionHR/Aamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23