Psalms 37:8 — Word Study
WLCהֶ֣רֶף מֵ֭אַף וַעֲזֹ֣ב חֵמָ֑ה אַל־ תִּ֝תְחַ֗ר אַךְ־ לְהָרֵֽעַ׃
BSARefrainrâphâh [cease, desist] from angerʼaph [intense rage, wrath] and abandonʻâzab [forsake, loosen] wrathchêmâh [burning fury, intense anger] do notʼal [certainly not] fretchârâh▸ [be incensed, get mad] it can onlyʼak [surely, undoubtedly] bring harmrâʻaʻ [lead to, result in, evil, evil-doing]
| Greek | English | Parsing |
|---|---|---|
| הֶ֣רֶף | refrain | Verb, Hiphil, imperative second person masculine singular |
| מֵ֭אַף | from anger | Preposition, noun common masculine singular absolute |
| וַעֲזֹ֣ב | and forsake | Conjunction, verb qal imperative second person masculine singular |
| חֵמָ֑ה | rage | Noun common, feminine singular absolute |
| אַל־ | may not | Particle |
| תִּ֝תְחַ֗ר | you fret yourself | Verb, Hithpael, jussive second person masculine singular |
| אַךְ־ | only | Adverb |
| לְהָרֵֽעַ׃ | to do evil | Preposition, verb hiphil infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Refrain from anger and abandon wrath; do not fret—it can only bring harm. |
| KJV | Cease from anger, and forsake wrath: fret not thyself in any wise to do evil. |
| ASV | Cease from anger, and forsake wrath: Fret not thyself, it tendeth only to evil-doing. |
| YLT | Desist from anger, and forsake fury, Fret not thyself only to do evil. |
| WEB | Cease from anger, and forsake wrath. Don’t fret; it leads only to evildoing. |
| BBE | Put an end to your wrath and be no longer bitter; do not give way to angry feeling which is a cause of sin. |
The translations agree on the interpretation of the key terms in this verse.
The sentence is structured around a main command, with supporting phrases that emphasize the consequences of anger and worry.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָפָה
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 37:8
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 Restraint from Psalm 37generated
Psalm 37:8 advises the reader to refrain from anger and abandon wrath, suggesting that such emotions lead to harm. This verse is part of a broader message in Psalm 37, which encourages patience and trust in the Lord, especially in the face of wickedness. The surrounding verses highlight the futility of fretting over the success of evildoers, reminding the faithful of their ultimate inheritance in God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 5:2 | For resentment kills a fool, and envy slays the simple. |
| 2 | Job 18:4 | You who tear yourself in anger— should the earth be forsaken on your account, or the rocks be moved from their place? |
| 3 | Proverbs 14:29 | A patient man has great understanding, but a quick-tempered man promotes folly. |
| 4 | Proverbs 16:32 | He who is slow to anger is better than a warrior, and he who controls his temper is greater than one who captures a city. |
| 5 | Ephesians 4:26–31 | “Be angry, yet do not sin.” Do not let the sun set upon your anger, |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — הֶ֣רֶף, He.refgenerated
The word הֶ֣רֶף (He.ref) is a Hiphil imperative verb meaning to refrain or cease from action. It implies a deliberate choice to relax or let go of a strong emotion, particularly anger. The parsing as a second person masculine singular command indicates it is directed personally to the reader.
This term is used in various contexts throughout the Old Testament, often relating to emotional states. It emphasizes the importance of controlling one's feelings, especially in situations that provoke intense reactions.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of הֶ֣רֶף as 'refrain' or 'cease' in the context of anger.
Sentence Structuregenerated
The verse contains multiple clauses, with the main verb הֶ֣רֶף (refrain) governing the structure. The first clause commands the action of refraining from anger, while subsequent clauses provide additional imperatives and consequences.
The sentence structure emphasizes the commands given, with the main verb leading the thought and the additional phrases detailing the actions to avoid and their implications.
Septuagint Backgroundgenerated
The Septuagint translates הֶ֣רֶף as παῦσαι, which also means to cease or stop. This choice reflects a similar understanding of the need to halt negative emotions.
The use of ἐγκατάλιπε for וַעֲזֹ֣ב indicates a focus on forsaking or leaving behind anger, aligning with the Hebrew intent to abandon harmful feelings.
In plain words — the whole versegenerated
Psalm 37:8 tells us to stop being angry and to let go of our wrath because worrying only leads to harm. The psalm encourages us to trust in God instead of getting upset about the actions of others.
Frequently Asked Questionsgenerated
To refrain from anger means to consciously choose not to let anger control your actions or thoughts.
Abandoning wrath is important because it prevents destructive emotions from leading to harmful actions.
The verse warns that fretting can only bring harm, indicating that worry is unproductive.
You can apply this verse by practicing patience and seeking peaceful responses instead of reacting in anger.
Reflection Questionsgenerated
- In what situations do I find it hardest to refrain from anger?
- How can I remind myself to trust in God instead of worrying about others?
- What steps can I take to let go of wrath when I feel it rising?
- How does this verse challenge my current emotional responses?
The early church on this verse — how the Fathers read it
Early church fathers have commented on the dangers of anger, drawing from this verse to illustrate the need for emotional restraint.
If, by the prudent use of reason, you could cut away the bitter root of indignation, you would remove many other vices along with this, their source.Early Church Fathers on Psalms 37 →
Anger destroys not just the ordinary run of people, but even the wise. David warns the wise, saying to them, “Cease from anger,” for once that fire is set alight it will not cease until its flames have consumed you.Early Church Fathers on Psalms 37 →
. If you have overcome the previous passions, anger follows; and therefore Scripture says to you: Cease from anger, and forsake indignation. There are many vices that creep in upon the foolish.Early Church Fathers on Psalms 37 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 37:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCease from anger,.... Either at these wicked men who are so prosperous, or at God, who for the present suffers it; see Jonah 4:9 Proverbs 19:3; and forsake wrath; which is anger wrought up to a
Read John Gill on Psalms 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCease from anger, and forsake wrath: fret not thyself in any wise to do evil. Fret not thyself ... to do evil. The Hebrew [ 'ak (H389)] is, 'inflame not thyself ... ONLY for evil' - i:e., which can have no other result but evil.
Read Robert Jamieson on Psalms 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCease from anger; either against the sinner for his success; or against God for so disposing of things, as Jonah Was, . To do evil; or, at least so far as to do evil. If any such anger or grief do secretly arise in thee, take care that it do not transport thee, either to reproach or distrust God’ s providence, or to the dislike of his ways, or to an approbation or imitation of the wicked practices of those men in hopes of the same success.
Read Matthew Poole on Psalms 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 37:8 Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.Ver. 8. Cease from anger, and forsake wrath] Repetitio est, ut magis iuculcet, saith Vatablus; This precept is doubled and redoubled, that we may the better retain and practise it. Angry a man may be, and must be at evildoers, inasmuch as they break God’ s law, Psalms 119:134, pollute his name, Ezekiel 36:20; Ezekiel 36:23 Romans 2:23-24; procure the judgments of God upon others also, Joshua 22:18; pull down swift destruction upon themselves, 2 Peter 2:1 Romans 2:5. Thus Moses was angry, Exodus 32:19; and our Saviour, Mark 3:5; yet not so angry but that they could at some time pity those they were…
Read John Trapp on Psalms 37 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) In any wise to do evil . . .—Better, only to do evil, i.e., only evil can come of it. Comp. Proverbs 14:23, “tendeth only to penury.”
Read Charles John Ellicott on Psalms 37 →CambridgeThe Cambridge Bible for Schools and Colleges1–11. Warnings and counsels for times of temptation.
Read Cambridge on Psalms 37 →Albert Barnes1798–1870Barnes' Notes on the BibleCease from anger - That is, in reference to the fact that there are wicked people, and that they are permitted to carry out their plans.
Read Albert Barnes on Psalms 37 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Cease from anger—See on this rebuke of the avenging passions of men, James 1:20, and Romans 12:19. The phrase is to the same effect as “fret not thyself,” Psalms 37:1, and in the second member of this verse.
Read Daniel Denison Whedon on Psalms 37 →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
Refrain from anger and abandon wrath; do not fret—it can only bring harm.
Cease from anger, and forsake wrath. Don’t fret; it leads only to evildoing.
Refrain from anger and abandon wrath; do not fret—it can only bring harm.
Do not be angry and frustrated! Do not fret! That only leads to trouble!
Tyndale line
Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.
Cease from anger, and forsake wrath: Fret not thyself, it tendeth only to evil-doing.
Cease from anger, and forsake wrath: fret not thyself, it tendeth only to evil-doing.
Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.
Cease from anger, and leaue off wrath: fret not thy selfe also to doe euill.
Strictly literal
Cease from anger, and forsake wrath; fret not thyself: it [would be] only to do evil.
Desist from anger, and forsake fury, Fret not thyself only to do evil.
Desist from anger, and forsake fury, || Do not fret yourself to only do evil.
Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.
Do not be angry and frustrated. Do not worry. This only makes trouble.
From the Latin
For my loins are filled with illusions; and there is no health in my flesh.
Simplified
Give up your anger! Let go of your rage! Don't get mad—it only results in evil!
Put an end to your wrath and be no longer bitter; do not give way to angry feeling which is a cause of sin.
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 on the wording of this verse, with all eight Hebrew words matched in the Greek translation. This consistency suggests a shared understanding of the text across traditions.
הֶ֣רֶף מֵ֭אַף וַעֲזֹ֣ב חֵמָ֑ה אַל־ תִּ֝תְחַ֗ר אַךְ־ לְהָרֵֽעַ׃
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 Psalms 37:8
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.
רָפָה (raphah) is a Hebrew verb meaning to slacken or relax. It encompasses a range of actions including sinking down, abating, and withdrawing. The word can be used in various forms, such as causing something to drop or refraining from action. It appears in different contexts, indicating both literal and figurative meanings.
רָפָה vb. sink, relax
Qal
sink down
sink, drop
sink, relax, abate
relax, withdraw
Niph. idle
Pi. causat.: let wings drop
Hiph. causat.
let drop
let go
refrain
Hithp. hast shewn thyself slack
base
H7503 רָפָה sink, relax .. sink down
. sink, drop
. sink, relax, abate
. relax, withdraw
. idle
. causat.: let wings drop
. causat. . let drop
. let go
. refrain
. hast shewn thyself slack
7503 raphah raw-faw'
a primitive root; to slacken (in many applications, literal
or figurative):--abate, cease, consume, draw (toward
evening), fail, (be) faint, be (wax) feeble, forsake, idle,
leave, let alone (go, down), (be) slack, stay, be still, be
slothful, (be) weak(-en). See 7495.
see HEBREW for 07495
רָפָה (ra.phah) — to slacken.
1) to sink, relax, sink down, let drop, be disheartened
1a) (Qal)
1a1) to sink down
1a2) to sink, drop
1a3) to sink, relax, abate
1a4) to relax, withdraw
1b) (Niphal) idle (participle)
1c) (Piel) to let drop
1d) (Hiphil)
1d1) to let drop, abandon, relax, refrain, forsake
1d2) to let go
1d3) to refrain, let alone
1d4) to be quiet
1e) (Hithpael) to show oneself slack
V-Hiphil-Impv-2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
Conj | V-Qal-Impv-2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs — Noun common · feminine singular absoluteHNcfsa
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
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
V-Hithpael-Juss-2ms — Verb · Hithpael · jussive second person masculine singularHVtj2ms
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
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