Psalms 112:10 — Word Study
WLCרָ֘שָׁ֤ע יִרְאֶ֨ה׀ וְכָעָ֗ס שִׁנָּ֣יו יַחֲרֹ֣ק וְנָמָ֑ס תַּאֲוַ֖ת רְשָׁעִ֣ים תֹּאבֵֽד׃
BSA◂The wicked manrâshâʻ [morally wrong, guilty of sin] will seerâʼâh▸ [behold, perceive] and be grievedkaʻaç [angry, provoked] he will gnashchâraq▸ [rub together in anger] his teethshên and waste awaymâçaç [melt, disappear] the desirestaʼăvâh [longings, yearnings] ◂of the wickedrâshâʻ [bad, evil-doers] will perishʼâbad▸ [be destroyed, lost]
| Greek | English | Parsing |
|---|---|---|
| רָ֘שָׁ֤ע | a wicked [person] | Noun common, masculine singular absolute |
| יִרְאֶ֨ה׀ | he will see | Verb, Qal, imperfect third person masculine singular |
| וְכָעָ֗ס | and he will be angry | Verb, Qal, sequential perfect third person masculine singular |
| שִׁנָּ֣יו | teeth his | Noun common feminine dual construct, suffix |
| יַחֲרֹ֣ק | he will gnash | Verb, Qal, imperfect third person masculine singular |
| וְנָמָ֑ס | and he will melt away | Verb, Niphal, sequential perfect third person masculine singular |
| תַּאֲוַ֖ת | [the] desire of | Noun common, feminine singular construct |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| תֹּאבֵֽד׃ | it will perish | Verb, Qal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The wicked man will see and be grieved; he will gnash his teeth and waste away; the desires of the wicked will perish. |
| KJV | The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish. |
| ASV | The wicked shall see it, and be grieved; He shall gnash with his teeth, and melt away: The desire of the wicked shall perish. |
| YLT | The wicked seeth, and hath been angry, His teeth he gnasheth, and hath melted, The desire of the wicked doth perish! |
| WEB | The wicked will see it, and be grieved. He shall gnash with his teeth, and melt away. The desire of the wicked will perish. |
| BBE | The sinner will see it with grief; he will be wasted away with envy; the desire of the evil-doers will come to nothing. |
All translations agree on the core message of the verse.
The sentence is structured around the main action of seeing, with subsequent clauses detailing the emotional and physical reactions of the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָשָׁע
verbרָאָה
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 — Psalms 112:10
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 — The Fate of the Wickedgenerated
Psalms 112:10 presents a stark contrast between the righteous and the wicked. The righteous person is described as steadfast and generous, while the wicked will experience grief and the ultimate failure of their desires. This verse captures the emotional turmoil of the wicked as they face the consequences of their actions, reflecting a common theme in the wisdom literature of the Bible.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Esther 6:11–12 | So Haman took the robe and the horse, arrayed Mordecai, and paraded him through the city square, crying out before him, “This is what is done for the man whom the king is delighted to honor!” |
| 2 | Isaiah 65:13–14 | Therefore this is what the Lord GOD says: “My servants will eat, but you will go hungry; My servants will drink, but you will go thirsty; My servants will rejoice, but you will be put to shame. |
| 3 | Luke 13:28 | There will be weeping and gnashing of teeth when you see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God, but you yourselves are thrown out. |
| 4 | Luke 16:23 | In Hades, where he was in torment, he looked up and saw Abraham from afar, with Lazarus by his side. |
| 5 | Psalm 37:12 | The wicked scheme against the righteous and gnash their teeth at them, |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — רָשָׁע, ra.Sha'generated
The word רָשָׁע (ra'sha') is a noun that describes a wicked person, someone morally wrong or guilty of sin. It is derived from a root that implies moral wrongdoing and is used to denote individuals who oppose God or commit crimes against others.
In this verse, the wicked man is the subject who will see his fate and respond with anger and grief. This highlights the emotional state of the wicked as they confront the reality of their actions and their consequences.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse, with all versions capturing the essence of the wicked's grief and the futility of their desires.
Sentence Structuregenerated
The main verb in this verse is יִרְאֶ֨ה (yir'eh), meaning 'he will see,' which governs the actions that follow. The structure emphasizes the sequential nature of the wicked's experience: seeing, being angry, gnashing teeth, and ultimately perishing.
The sentence unfolds with a series of clauses that describe the wicked man's emotional and physical responses, illustrating a clear progression from perception to reaction.
Septuagint Backgroundgenerated
The Septuagint translates רָשָׁע as ἁμαρτωλὸς (hamartōlos), meaning 'sinner.' This choice highlights the moral implications of wickedness, framing the wicked as those who have deviated from God's path.
The Greek translation captures the essence of the Hebrew text, emphasizing the consequences of sin and the emotional turmoil that accompanies it.
In plain words — the whole versegenerated
Psalms 112:10 explains that the wicked will see their fate and feel angry and grieved. They will gnash their teeth in frustration, and their desires will ultimately come to nothing. This verse serves as a reminder of the consequences of wickedness.
Frequently Asked Questionsgenerated
It means they will perceive their fate and the consequences of their actions, leading to grief and anger.
Gnashing teeth symbolizes anger and frustration, reflecting their emotional response to their situation.
The desires of the wicked will perish, indicating that their longings and ambitions will ultimately fail.
This verse contrasts the fate of the wicked with the blessings of the righteous, reinforcing the theme of divine justice.
Reflection Questionsgenerated
- In what ways do I see the consequences of wickedness in the world around me?
- How can I ensure that my desires align with what is good and righteous?
- What emotions do I experience when I witness injustice or wrongdoing?
- How can I encourage others to pursue righteousness instead of wickedness?
The early church on this verse — how the Fathers read it
Early Church Fathers like Augustine of Hippo reference this verse to discuss themes of repentance and the fate of the ungodly.
"The ungodly shall see it, and he shall be angered" [Psalms 112:10]: this is that late and fruitless repentance.Early Church Fathers on Psalms 112 →
Dearly beloved, whether the Jews receive these divine testimonies with joy or with indignation, nevertheless, when we can, let us proclaim them with great love for the Jews.Early Church Fathers on Psalms 112 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 112:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wicked shall see it,.... The glory and happiness of the upright man: so when the witnesses shall ascend to heaven, a phrase expressive of a more glorious state of the church, their enemies shall behold them, Revelation 11:12.
Read John Gill on Psalms 112 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish. The wicked shall see it, and be grieved.
Read Robert Jamieson on Psalms 112 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe grieved at the felicity of good men, partly, from envy at the happiness of others; partly, from his peculiar hatred of all godly men; and partly, because it is a plain testimony of God’ s justice and providence, and therefore a certain presage of his own ruin. The desire; his desire either of the misery of good men, or of his own constant prosperity and happiness in the world.
Read Matthew Poole on Psalms 112 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 112:10 The wicked shall see [it], and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.Ver. 10. The wicked shall see it] Vir improbus et reprobus; the covetous wretch who sat a brood upon his bags, and befooled the bountiful man, shall himself come to beggary, which he so much feared, and be ready to eat his own nails through envy at the other’ s prosperity; and because he cannot come at his heart, he feeds upon his own, yea, puts himself into a hell above ground, both for pain of loss and pain of sense, as here.
Read John Trapp on Psalms 112 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Gnash.—See Psalms 35:16. Melt away.—As we say, “Consume with vexation.”
Read Charles John Ellicott on Psalms 112 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. The wicked shall see it] רשע rasha, the wicked one. Some think Satan is meant. It is distinguished from reshaim, wicked men, in the conclusion of the verse. Shall gnash with his teeth] Through spite and ill will. And melt away] Through envy and hopeless expectation of similar good; for his desire in reference to himself, and in reference to him who is the object of his envy, shall perish - shall come to nothing. ANALYSIS OF THE HUNDRED AND TWELFTH PSALM The psalmist, having put it down for an infallible maxim, in the close of the former Psalm, "that the fear of the Lord is the beginning of wisdom," in this sets down the felicity of that man who fears God, in several particulars.…
Read AdamClarke on Psalms 112 →CambridgeThe Cambridge Bible for Schools and Colleges10. The wicked looks on in impotent rage and is consumed with vexation. While “the desire of the righteous is granted” (Proverbs 10:24), his desire comes to nought. The end of the Psalm, like the beginning, is an echo of Psalms 1.
Read Cambridge on Psalms 112 →Albert Barnes1798–1870Barnes' Notes on the BibleThe wicked shall see it, and be grieved - They shall see his prosperity; shall see the evidence that God approves his character and his conduct. The word rendered “grieved” means rather to be angry or enraged.
Read Albert Barnes on Psalms 112 →The verse in English, compared — 16 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 wicked man will see and be grieved; he will gnash his teeth and waste away; the desires of the wicked will perish.
The wicked will see it, and be grieved. He shall gnash with his teeth, and melt away. The desire of the wicked will perish.
The wicked man will see and be grieved; he will gnash his teeth and waste away; the desires of the wicked will perish.
When the wicked see this, they will worry; they will grind their teeth in frustration and melt away; the desire of the wicked will perish.
Tyndale line
The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.
The wicked shall see it, and be grieved; He shall gnash with his teeth, and melt away: The desire of the wicked shall perish.
The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.
The wicked shall see it , and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.
The wicked shall see it and be angrie: he shall gnash with his teeth, and consume away: the desire of the wicked shall perish.
Strictly literal
The wicked [man] shall see [it] and be vexed; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.
The wicked seeth, and hath been angry, His teeth he gnasheth, and hath melted, The desire of the wicked doth perish!
The wicked sees, and has been angry, || He gnashes his teeth, and has melted, || The desire of the wicked perishes!
The wicked shall see it, and be vexed; he will gnash with his teeth, and melt away: the longing of the wicked shall perish.
The wicked person will see this and be angry; he will grind his teeth in rage and he will melt away; the desire of the wicked people will perish.
Simplified
The wicked observe all this and are mad; they gnash their teeth in anger. They waste away, and all that they hoped for comes to nothing.
The sinner will see it with grief; he will be wasted away with envy; the desire of the evil-doers will come to nothing.
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 closely in their wording, with 9 out of 9 words matched. This consistency indicates a shared understanding of the text's meaning across these traditions.
רָ֘שָׁ֤ע יִרְאֶ֨ה׀ וְכָעָ֗ס שִׁנָּ֣יו יַחֲרֹ֣ק וְנָמָ֑ס תַּאֲוַ֖ת רְשָׁעִ֣ים תֹּאבֵֽד׃
9 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 Psalms 112:10
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.
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
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
כָּעַס (ka`as) is a Hebrew verb that conveys a range of emotions related to anger and vexation. It can mean to be angry, vexed, or indignant, and can also imply provoking someone to anger. The word has different forms, including Qal (to be angry), Piel (to provoke to anger), and Hiphil (to vex).
כָּעַס vb. be vexed, angry
Qal
be vexed, indignant
be angry
Piel. provoke to anger
Hiph.
vex
vex, provoke to anger
base
H3707 כָּעַס be vexed, angry
3707 ka`ac kaw-as'
a primitive root; to trouble; by implication, to grieve,
rage, be indignant:--be angry, be grieved, take indignation,
provoke (to anger, unto wrath), have sorrow, vex, be wroth.
כָּעַס (ka.as) — to provoke.
1) to be angry, be vexed, be indignant, be wroth, be grieved, provoke to anger and wrath
1a) (Qal)
1a1) to be vexed, be indignant
1a2) to be angry
1b) (Piel) to provoke to anger
1c) (Hiphil)
1c1) to vex
1c2) to vex, provoke to anger
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
The Hebrew word שֵׁן (shen) primarily means 'tooth' and can also refer to 'ivory.' It is derived from the root associated with sharpness, and it can figuratively denote a cliff or crag. The entries highlight various contexts, including its use in legal terms (lex talionis) and as a material in commerce.
שֵׁן n.f. tooth, ivory
base
H8127 שֵׁן tooth, ivory
8127 shen shane
from 8150; a tooth (as sharp); specifically (for 8143) ivory;
figuratively, a cliff:--crag, X forefront, ivory, X sharp,
tooth.
see HEBREW for 08150
see HEBREW for 08143
שֵׁן (shen) — tooth.
: tooth
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: ivory.
: ivory
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: crag.
: crag
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: prong.
: prong
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
The Hebrew word חָרַק (*charaq*) is a primitive root meaning to gnash or grind the teeth, primarily found in poetic contexts. The entries consistently emphasize its association with the act of grinding, particularly in relation to teeth.
חָרַק vb. gnash or grind the teeth, only poet.
base
H2786 חָרַק gnash or grind the teeth, only poet.
2786 charaq khaw-rak'
a primitive root; to grate the teeth:--gnash.
חָרַק (cha.raq) — to grind.
(Qal) to gnash, grind (the teeth)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
nash (charaq; brugmos): "Gnash" is used of grinding or striking together the teeth in rage, pain or misery of disappointment. In the Old Testament it is the translation of charak, a mimetic word, and represents for the most part rage, anger, hatred (Job 16:9, "He gnasheth upon me with his teeth," the Revised Version (British and American) "hath gnashed upon me"; Ps 35:16; 37:12; 112:10, grief; La 2:16, contempt or derision); brucho, "to gnash the teeth in rage," indicates anger, rage, Septuagint for charaq (Ac 7:54, of Stephen, "They gnashed on him with their teeth"). The several instances of brugmos, "gnashing," in the Gospels seem to express disappointment rather than…
Gnash
Heb. harak, meaning “to grate the teeth”, (Job 16:9; Ps. 112:10; Lam. 2:16), denotes rage or sorrow. (See also Acts 7:54; Mark 9:18.)
מָסַס (ma.sas) is a Hebrew verb meaning to dissolve or melt. It can refer to physical melting or be used figuratively to describe feelings of fear or faintness. The entries indicate various forms, including causing something to melt or waste away, and suggest a connection to feelings of discouragement or worthlessness.
[מָסַס] vb. dissolve, melt, intr.
Qal Inf. cstr. like the melting
Niph.
melt (intr.)
most oft. fig. of heart = faint, grow fearful
Pt. = wasted, consumptive (?)
Hiph Pf. cause to melt (= intimidate)
base
H4549 מָסַס dissolve, melt, intr. .Inf. cstr. like the melting
. . melt (intr.)
. most oft. fig. of heart = faint, grow fearful
. Pt. = wasted, consumptive (?)
.Pf. cause to melt (= intimidate)
4549 macac maw-sas'
a primitive root; to liquefy; figuratively, to waste (with
disease), to faint (with fatigue, fear or
grief):--discourage, faint, be loosed, melt (away), refuse, X
utterly.
מָסַס (ma.sas) — to melt.
1) to dissolve, melt
1a) (Qal) to waste away
1b) (Niphal)
1b1) to melt, vanish, drop off, melt away
1b2) to faint, grow fearful (fig.)
1b3) wasted, worthless (participle)
1c) (Hiphil) to cause to melt
Conj | V-Niphal-3ms — Verb · Niphal · sequential perfect third person masculine singularHc/VNq3ms
תַּאֲוָה (ta'avah) means 'desire' and encompasses a range of meanings including longing, appetite, and covetousness. It can refer to both a subjective feeling of satisfaction and an objective charm or delight. The term is used in various contexts, sometimes with negative connotations such as lust or greed.
תַּאֲוָה n.f. desire
thing desired
base
H8378 תַּאֲוָה desire
8378 ta'avah tah-av-aw'
from 183 (abbreviated); a longing; by implication, a delight
(subjectively, satisfaction, objectively, a charm):--dainty,
desire, X exceedingly, X greedily, lust(ing), pleasant. See
also 6914.
see HEBREW for 0183
see HEBREW for 06914
תַּאֲוָה (ta.a.vah) — desire.
1) desire
1a) desire, wish, longings of one's heart
1a1) lust, appetite, covetousness (bad sense)
1b) thing desired, object of desire
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…
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
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs