Proverbs 4:14 — Word Study
WLCבְּאֹ֣רַח רְ֭שָׁעִים אַל־ תָּבֹ֑א וְאַל־ תְּ֝אַשֵּׁ֗ר בְּדֶ֣רֶךְ רָעִֽים׃
BSADo notʼal [enter into, go along with] set footbôwʼ▸ on the pathʼôrach [way, road, or journey] of the wickedrâshâʻ [morally wrong, guilty of sin] [or]ʼal walkʼâshar▸ [follow, proceed] in the wayderek [manner of life, or course of action] of evildoersraʻ [those who do evil, or cause harm]
| Greek | English | Parsing |
|---|---|---|
| בְּאֹ֣רַח | in [the] path of | Preposition, noun common masculine singular construct |
| רְ֭שָׁעִים | wicked [people] | Noun common, masculine plural absolute |
| אַל־ | may not | Particle |
| תָּבֹ֑א | you go | Verb, Qal, jussive second person masculine singular |
| וְאַל־ | and may not | Conjunction, particle |
| תְּ֝אַשֵּׁ֗ר | you advance | Verb, Piel, jussive second person masculine singular |
| בְּדֶ֣רֶךְ | in [the] way of | Preposition, noun common both singular construct |
| רָעִֽים׃ | evil [people] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not set foot on the path of the wicked or walk in the way of evildoers. |
| KJV | ¶ Enter not into the path of the wicked, and go not in the way of evil men. |
| ASV | Enter not into the path of the wicked, And walk not in the way of evil men. |
| YLT | Into the path of the wicked enter not, And be not happy in a way of evil doers. |
| WEB | Don’t enter into the path of the wicked. Don’t walk in the way of evil men. |
| BBE | Do not go in the road of sinners, or be walking in the way of evil men. |
The translations agree on the meaning of the verse.
The sentence consists of one main clause with two subordinate phrases that elaborate on the prohibitions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 4:14
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 Conductgenerated
Proverbs 4:14 is part of a larger discourse on the importance of wisdom and instruction. The writer warns against the dangers of associating with the wicked and evildoers, emphasizing that such paths lead to harm. The surrounding verses encourage the reader to hold on to wisdom and to guard it as essential for life, as seen in Proverbs 4:13 and Proverbs 4:15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:10–15 | My son, if sinners entice you, do not yield to them. |
| 2 | Proverbs 2:11–12 | Discretion will watch over you, and understanding will guard you, |
| 3 | Proverbs 9:6 | Leave your folly behind, and you will live; walk in the way of understanding.” |
| 4 | Proverbs 13:20 | He who walks with the wise will become wise, but the companion of fools will be destroyed. |
| 5 | Psalm 1:1 | Blessed is the man who does not walk in the counsel of the wicked, or set foot on the path of sinners, or sit in the seat of mockers. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֹרַח, be.'O.rachgenerated
The word אֹרַח (orach) refers to a way or path, encompassing both physical routes and metaphorical journeys in life. It signifies direction and the manner of living, often found in wisdom literature to describe one's moral and ethical choices.
The parsing as a noun in the construct form indicates that it is closely linked to the following word, forming a phrase that conveys a specific path or way of life. The term is often used to illustrate the journey one takes in life, particularly in relation to righteousness or wickedness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main clause is governed by the verb תָּבֹ֑א, you go, which is jussive and indicates a prohibition. It is followed by two prepositional phrases: one describing the path of the wicked and the other describing the way of evildoers.
The structure emphasizes a clear directive against engaging with those who do evil, with the negative particle אַל used to reinforce the prohibition.
Septuagint Backgroundgenerated
The Septuagint translates אֹרַח as ὁδοὺς (hodous), meaning 'ways.' This choice aligns closely with the Hebrew, indicating a direct path or manner of living.
The Greek term ἀσεβῶν (asebōn) for 'wicked' reflects a similar moral condemnation as the Hebrew, emphasizing the nature of the individuals being warned against.
In plain words — the whole versegenerated
Proverbs 4:14 warns us not to follow the path of wicked people or engage with those who do evil. The surrounding verses emphasize the importance of holding on to wisdom and avoiding harmful influences.
Frequently Asked Questionsgenerated
It means to avoid engaging in the actions or lifestyle of those who are morally wrong.
Avoiding evildoers protects one from harmful influences and promotes a life aligned with wisdom.
The path of the wicked is characterized by actions that go against moral and ethical standards, often leading to harm.
Staying on the right path involves seeking wisdom, surrounding oneself with good influences, and making choices that align with moral values.
Reflection Questionsgenerated
- In what ways can I ensure I am not influenced by the wicked in my life?
- How can I actively seek wisdom and instruction in my daily decisions?
- What steps can I take to support others in avoiding harmful paths?
- How do I discern between good and evil in the choices I face?
The early church on this verse — how the Fathers read it
The early church father Hippolytus of Rome comments on this verse, indicating that it serves as a warning against the ways of the wicked and evildoers.
The heterodox are the "wicked," and the transgressors of the law are "evil men," whose "ways"-that is to say, their deeds-he bids us not enter.Early Church Fathers on Proverbs 4 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 4:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEnter not into the path of the wicked,.... Which leads to eternal death; join not with them in their wicked ways and practices; have no fellowship, keep no company, with them; do not set one foot in
Read John Gill on Proverbs 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEnter not into the path of the wicked, and go not in the way of evil men. Enter not into the path of the wicked, and go not in the way of evil men. "Enter not" forbids the first step toward union with the wicked in their ways.
Read Robert Jamieson on Proverbs 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEnter not into the path of the wicked; avoid their courses and company. Go not; do not proceed further. If thou hast unadvisedly entered into it, do not persist in it, but get thee speedily out of it.
Read Matthew Poole on Proverbs 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 4:14 Enter not into the path of the wicked, and go not in the way of evil [men].Ver. 14. Enter not into the path of the wicked.] Qui male vivunt, et peius credunt, saith one, which live ill, and believe worse. Qui aequo animo malis immiscetur, malus est, saith another. He that is well content to keep company with those that are naught, is himself naught. The river Dee, in Merionethshire, running through Pimblemeer, remains entire, and mingles not her streams with the waters of the lake. See 1 Corinthians 5:9-11. And go not in the way.] Ne tibi placeat via malorum; so the Vulgate. Think not thyself happy in their company, applaud not their way. Verbum eundi significationem…
Read John Trapp on Proverbs 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Enter not into the path of the wicked] Never associate with those whose life is irregular and sinful; never accompany them in any of their acts of transgression.
Read AdamClarke on Proverbs 4 →CambridgeThe Cambridge Bible for Schools and Colleges14. The earnest warning of this and the following verses recalls the similar warnings of Pro 1:19 ff.; Proverbs 2:12 ff.; Proverbs 3:31 ff.
Read Cambridge on Proverbs 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Enter not… wicked — Here begins a dissuasive from evil association, that fruitful source of mischief to all classes, especially to the young, who are the more imitative, and their habits not yet fixed.
Read Daniel Denison Whedon on Proverbs 4 →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
Do not set foot on the path of the wicked or walk in the way of evildoers.
Don’t enter into the path of the wicked. Don’t walk in the way of evil men.
Do not set foot on the path of the wicked or walk in the way of evildoers.
Do not enter the path of the wicked or walk in the way of those who are evil.
Tyndale line
¶ Enter not into the path of the wicked, and go not in the way of evil men.
Enter not into the path of the wicked, And walk not in the way of evil men.
Enter not into the path of the wicked, and walk not in the way of evil men.
Enter not into the path of the wicked, and go not in the way of evil men .
Enter not into the way of the wicked, and walke not in the way of euill men.
Strictly literal
Enter not into the path of the wicked, and go not in the way of evil [men]:
Into the path of the wicked enter not, And be not happy in a way of evil doers.
Do not enter into the path of the wicked, || And do not be blessed in a way of evildoers.
Enter not into the path of the wicked, and step not on the way of the bad.
Do not follow the path of the wicked and do not go along the way of those who do evil.
From the Latin
Be not delighted in the paths of the wicked, neither let the way of evil men please thee.
Simplified
Don't go the way of the wicked or follow the example of those who do evil.
Do not go in the road of sinners, or be walking in the way of evil men.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with all words matched. The Septuagint's translation maintains the same meaning as the Hebrew text, confirming the consistency of the message across these ancient witnesses.
בְּאֹ֣רַח רְ֭שָׁעִים אַל־ תָּבֹ֑א וְאַל־ תְּ֝אַשֵּׁ֗ר בְּדֶ֣רֶךְ רָעִֽים׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 4:14
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.
אֹ֫רַח (orach) means 'way' or 'path,' and can refer to both literal and figurative routes in life, including one's manner of living or character. It also denotes a traveler or wayfarer. The word is derived from a root meaning a well-trodden road, and it encompasses various aspects of life’s journey.
אֹ֫רַח n.m. way, path
lit.
fig. path, way, of course & fortunes of life
fig. way, of mode of living, or character
by meton. traveller, wayfarer
base
H734 אֹ֫רַח way, path . lit.
. fig. path, way, of course & fortunes of life
. fig. way, of mode of living, or character
. by meton. traveller, wayfarer
734 'orach o'-rakh
from 732; a well-trodden road (literally or figuratively);
also a caravan:--manner, path, race, rank, traveller, troop,
(by-, high-)way.
see HEBREW for 0732
אֹ֫רַח (o.rach) — way.
1) way, path
1a) path, road
1b) the path, way, passing of life (fig.)
1c) way of living (fig.)
1d) traveller, wayfarer (meton)
Aramaic equivalent: o.rach (אֹ֫רַח "way" H0735)
Prep | N-cs — 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 plural absoluteHNcmpa
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
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
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)
Conj | Part — Conjunction · particleHC/Tn
אָשַׁר (ashar) is a Hebrew verb meaning to go straight or advance, with a range of meanings including to lead, bless, or make happy. It is used in various forms, such as Qal (to go straight), Piel (to lead on), and Pual (to be made happy). The entries emphasize its figurative sense of progress and righteousness.
[אָשַׁר] vb. go straight, go on, advance
Qal go straight on in the way of understanding
Pi.
intensive go straight on, advance
causative lead on
set right, righten
pronounce happy, call blessed
Pu.
be led on
be made happy, blessed
base
H833 אָשַׁר go straight, go on, advance
833 'ashar aw-shar'
or rasher {aw-share'}; a primitive root; to be straight (used
in the widest sense, especially to be level, right, happy);
figuratively, to go forward, be honest, proper:--(call, be)
bless(-ed, happy), go, guide, lead, relieve.
אָשַׁר (a.shar) — to bless.
1) to go straight, walk, go on, advance, make progress
1a)(Qal) to go straight on, make progress
1b) (Piel)
1b1) to go straight on, advance
1b2) to lead on (causative)
1b3) to set right, righten
1b4) to pronounce happy, call blessed
1c) (Pual)
1c1) to be advanced, be led on
1c2) to be made happy, be blessed
V-Piel-Juss-2ms — Verb · Piel · jussive second person masculine singularHVpj2ms
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
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
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…