2 Kings 21:6 — Word Study
WLCוְהֶעֱבִ֤יר אֶת־ בְּנוֹ֙ בָּאֵ֔שׁ וְעוֹנֵ֣ן וְנִחֵ֔שׁ וְעָ֥שָׂה א֖וֹב וְיִדְּעֹנִ֑ים הִרְבָּ֗ה לַעֲשׂ֥וֹת הָרַ֛ע בְּעֵינֵ֥י יְהוָ֖ה לְהַכְעִֽיס׃
BSAHe sacrificedʻâbar [offered as a burnt offering] his own sonbên [child, descendant] in the fireʼêsh [burning, flame] practiced sorceryʻânan [engaged in, observed, magic, divination] and divinationnâchash [seeking guidance from omens] and consultedʻâsâh [sought counsel from] mediumsʼôwb [those who contact the dead] and spiritistsyiddᵉʻônîy [wizards, necromancers] He didʻâsâh greatrâbâh■ [abundant, multiplied] evilraʻ [wickedness, moral harm] in the sightʻayin [presence, eye] of the LORDYᵉhôvâh [Yehovah, the supreme God] provoking Him to angerkaʻaç [angering, stirring up, wrath, indignation]
| Greek | English | Parsing |
|---|---|---|
| וְהֶעֱבִ֤יר | and he made pass | Verb, Hiphil, sequential perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| בְּנוֹ֙ | son his | Noun common masculine singular construct, suffix |
| בָּאֵ֔שׁ | in the fire | Preposition, noun common both singular absolute |
| וְעוֹנֵ֣ן | and he practiced soothsaying | Verb, Piel, sequential perfect third person masculine singular |
| וְנִחֵ֔שׁ | and he practiced divination | Verb, Piel, sequential perfect third person masculine singular |
| וְעָ֥שָׂה | and he dealt with | Verb, Qal, sequential perfect third person masculine singular |
| א֖וֹב | necromancer | Noun common, masculine singular absolute |
| וְיִדְּעֹנִ֑ים | and soothsayers | Conjunction, noun common masculine plural absolute |
| הִרְבָּ֗ה | he increased | Verb, Hiphil, perfect third person masculine singular |
| לַעֲשׂ֥וֹת | to do | Preposition, verb qal infinitive construct common |
| הָרַ֛ע | the evil | Particle |
| בְּעֵינֵ֥י | in [the] eyes of | Preposition, noun common feminine dual construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| לְהַכְעִֽיס׃ | to provoke [him] to anger | Preposition, verb hiphil infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He sacrificed his own son in the fire, practiced sorcery and divination, and consulted mediums and spiritists. He did great evil in the sight of the LORD, provoking Him to anger. |
| KJV | And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke him to anger. |
| ASV | And he made his son to pass through the fire, and practised augury, and used enchantments, and dealt with them that had familiar spirits, and with wizards: he wrought much evil in the sight of Jehovah, to provoke him to anger. |
| YLT | and he hath caused his son to pass through fire, and observed clouds, and used enchantment, and dealt with a familiar spirit and wizards; he hath multiplied to do the evil thing in the eyes of Jehovah — to provoke to anger. |
| WEB | He made his son to pass through the fire, practiced sorcery, used enchantments, and dealt with those who had familiar spirits and with wizards. He did much evil in Yahweh’s sight, to provoke him to anger. |
| BBE | And he made his son go through the fire, and made use of secret arts and signs for reading the future; he gave positions to those who had control of spirits and to wonder-workers; he did much evil in the eyes of the Lord, moving him to wrath. |
Where they part company is הֶעֱבִ֤יר — see How Translations Differ.
The sentence contains a main clause followed by several subordinate actions that illustrate the extent of Manasseh's evil.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָבַר
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 — 2 Kings 21:6
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 Reign of Manassehgenerated
2 Kings 21:6 describes the actions of King Manasseh, who engaged in severe idolatry and practices abominable to the LORD. His reign is marked by a significant departure from the worship of Yahweh, as he turned to sorcery and consulted mediums, leading to widespread corruption in Judah. This passage serves as a warning about the consequences of turning away from God's commandments, as seen in the context of the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 16:3 | Instead, he walked in the ways of the kings of Israel and even sacrificed his son in the fire, according to the abominations of the nations that the LORD had driven out before the Israelites. |
| 2 | 2 Kings 17:17 | They sacrificed their sons and daughters in the fire and practiced divination and soothsaying. They devoted themselves to doing evil in the sight of the LORD, provoking Him to anger. |
| 3 | Leviticus 18:21 | You must not give any of your children to be sacrificed to Molech, for you must not profane the name of your God. I am the LORD. |
| 4 | Leviticus 20:2–3 | “Tell the Israelites, ‘Any Israelite or foreigner living in Israel who gives any of his children to Molech must be put to death. The people of the land are to stone him. |
| 5 | 2 Chronicles 28:3 | Moreover, Ahaz burned incense in the Valley of Hinnom and sacrificed his sons in the fire, according to the abominations of the nations that the LORD had driven out before the Israelites. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — הֶעֱבִ֤יר, he'evirgenerated
The verb עָבַר (avar) is a Hiphil form meaning 'to make pass' or 'to cause to cross over.' It implies a transition or crossing a boundary, often with negative connotations, such as arrogance or moral transgression. In this context, it refers specifically to the act of sacrificing his son, which is a severe violation of God's laws.
This verb's use here highlights the gravity of Manasseh's actions, as he not only crossed a moral boundary but also led his people into sin. The Hiphil stem indicates that he caused something to happen, emphasizing his role as the instigator of such evil.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses He sacrificed to translate הֶעֱבִ֤יר.
Sentence Structuregenerated
The main verb הֶעֱבִ֤יר governs the entire verse, with several actions described in succession: sacrificing, practicing sorcery, and consulting mediums. The structure emphasizes the cumulative nature of Manasseh's sins.
The sentence is complex, with multiple clauses detailing the various abominable practices. The order of the actions highlights the severity of each offense against the LORD.
Septuagint Backgroundgenerated
The Septuagint translates הֶעֱבִ֤יר as διῆγεν (dihēgen), which means 'to lead through' or 'to pass through.' This choice reflects a similar understanding of the act of sacrifice, although it does not carry the same weight of moral transgression as the Hebrew.
This translation indicates a broader interpretation, suggesting a focus on the act of leading or guiding, which may soften the impact of the original Hebrew.
In plain words — the whole versegenerated
2 Kings 21:6 recounts how King Manasseh sacrificed his own son in fire and practiced sorcery and divination. He consulted mediums and spiritists, committing great evil in the sight of the LORD, which provoked Him to anger. This passage highlights the serious consequences of turning away from God's commands.
Frequently Asked Questionsgenerated
This act signifies a severe violation of God's commandments, as child sacrifice was strictly forbidden in the Law, representing a complete moral failure.
These practices were seen as direct violations of God's laws, which prohibited seeking guidance from sources other than Him, as they often led to idolatry and spiritual corruption.
Manasseh's actions provoked God's anger, leading to judgment against Judah and contributing to the eventual downfall of the kingdom.
This verse serves as a warning against idolatry and disobedience to God, emphasizing the importance of following His commandments to avoid moral and spiritual decline.
Reflection Questionsgenerated
- What boundaries have I crossed in my own life that I need to repent of?
- How can I ensure that I seek guidance from God rather than from worldly practices?
- In what ways can I encourage others to turn away from harmful behaviors as Manasseh did?
- What steps can I take to strengthen my relationship with God and avoid the pitfalls of disobedience?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 21:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he made his son pass through the fire,.... To Molech, after the manner of the old Canaanites and Phoenicians; his son Amon, that succeeded him, and other children, as appears from 2 Chronicles
Read John Gill on 2 Kings 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke him to anger.
Read Robert Jamieson on 2 Kings 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMade his son pass through the fire; of which See Poole " ". Observed times, i.e. lucky or unlucky days or seasons for the despatch of businesses, according to the superstitious practice of the heathens. See : see also ,11.
Read Matthew Poole on 2 Kings 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 21:6 And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke [him] to anger.Ver. 6. And he made his son to pass through the fire.] Yea, more than one of his children. See 2 Kings 16:3. And observed times.] Vacabat arti ariolandi et auguriis, he was both a soothsayer and a sorcerer. By the position of stars and flying of birds, he took upon him to divine and to foretell future contingents. And dealt with familiar spirits.] He ordained that there should always be somebody possessed with such a kind of spirit as should give answers instead of an…
Read John Trapp on 2 Kings 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) And he made his son . . .—The LXX. has his sons; so Chronicles.Dealt with familiar spirits . . .—made a necro-mancer—i.e., formally appointed such a person as a court official (1 Kings 12:31). (See the Notes on chaps. 16:3, 17:17, and especially 2 Chronicles 33:6.)“In the time from Manasseh onwards, Moloch-worship and worship of the Queen of Heaven appear as prominent new features of Judah’s idolatry. It is also probable that the local high places took on their restoration a more markedly heathenish character than before” (Prof. Robertson Smith).
Read Charles John Ellicott on 2 Kings 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Made his son pass through the fire] Consecrated him to Moloch. Observed times] ועונן veonen; he practiced divination by the clouds; by observing their course at particular times, their different kinds, contrary directions, c., c. Used enchantments] ונחש venichesh he used incantations, spells, and charms. Dealt with familiar spirits] ועשה אוב veasah ob he was a necromancer; was a raiser of spirits, whom he endeavoured to press into his service; he had a Python. And wizards] וידענים veyiddeonim; the knowing ones, the white witches, and such like; see on Leviticus 19:26-31, where most of these terms are particularly explained and illustrated.
Read AdamClarke on 2 Kings 21 →CambridgeThe Cambridge Bible for Schools and Colleges6. And he made his son] The LXX. represents ‘sons’ here, and the Chronicler has the plural in the parallel passage, ‘He caused his children to pass through the fire in the valley of the son of Hinnom’. Probably the expression in Chronicles only means that he practised this Moloch-worship, and the plural number need not be literally pressed. pass through the fire] See note on 2 Kings 16:3. ‘The valley of the son of Hinnom’ mentioned by the Chronicler was a ravine on the south and west of Jerusalem, the south-east extremity of which had the name of Tophet. Because of the horrors which had been perpetrated there, the place was defiled, and converted into a receptacle of all that was foul and…
Read Cambridge on 2 Kings 21 →Albert Barnes1798–1870Barnes' Notes on the BibleOn the meaning of the phrase “passing through the fire,” see 2 Kings 16:3, and Leviticus 20:2-5.
Read Albert Barnes on 2 Kings 21 →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
He sacrificed his own son in the fire, practiced sorcery and divination, and consulted mediums and spiritists. He did great evil in the sight of the LORD, provoking Him to anger.
He made his son to pass through the fire, practiced sorcery, used enchantments, and dealt with those who had familiar spirits and with wizards. He did much evil in Yahweh’s sight, to provoke him to anger.
He sacrificed his own son in the fire, practiced sorcery and divination, and consulted mediums and spiritists. He did great evil in the sight of the LORD, provoking Him to anger.
He passed his son through the fire and practiced divination and omen reading. He set up a ritual pit to conjure up underworld spirits, and appointed magicians to supervise it. He did a great amount of evil in the sight of the Lord, provoking him to anger.
Tyndale line
And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke him to anger.
And he made his son to pass through the fire, and practised augury, and used enchantments, and dealt with them that had familiar spirits, and with wizards: he wrought much evil in the sight of Jehovah, to provoke him to anger.
And he made his son to pass through the fire, and practised augury, and used enchantments, and dealt with them that had familiar spirits, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger.
And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he committed much wickedness in the sight of the LORD, to provoke him to anger.
And he caused his sonnes to passe through the fire, and gaue him selfe to witchcraft and sorcerie, and he vsed them that had familiar spirits and were soothsayers, and did much euill in the sight of the Lord to anger him.
Strictly literal
And he caused his son to pass through the fire, and used magic and divination, and appointed necromancers and soothsayers: he wrought evil beyond measure in the sight of Jehovah, to provoke him to anger.
and he hath caused his son to pass through fire, and observed clouds, and used enchantment, and dealt with a familiar spirit and wizards; he hath multiplied to do the evil thing in the eyes of Jehovah — to provoke to anger.
and he has caused his son to pass through fire, and observed clouds, and used enchantment, and dealt with a familiar spirit and wizards; he has multiplied to do evil in the eyes of YHWH—to provoke to anger.
And he caused his son to pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much that is evil in the eyes of the Lord, to provoke him to anger.
He caused his son to pass through the fire, he performed sorcery and divination and consulted with those who talked with the dead and with those who talked with spirits. He did much evil in the sight of Yahweh, provoking him to anger.
From the Latin
And he made his son pass through fire: and he used divination, and observed omens, and appointed pythons, and multiplied soothsayers to do evil before the Lord, and to provoke him.
Simplified
He even he sacrificed his own son as a burnt offering, and used fortune-telling and witchcraft, and he dealt with mediums and with spiritists. He did a great deal of evil in the Lord's sight, making the Lord angry.
And he made his son go through the fire, and made use of secret arts and signs for reading the future; he gave positions to those who had control of spirits and to wonder-workers; he did much evil in the eyes of the Lord, moving him to wrath.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states: וְהֶעֱבִ֤יר אֶת־ בְּנוֹ֙ בָּאֵ֔שׁ, matching closely with the Septuagint, which aligns on 14 of the 15 words. The word-by-word correspondence shows a high level of agreement, indicating consistency in the core message across traditions.
וְהֶעֱבִ֤יר אֶת־ בְּנוֹ֙ בָּאֵ֔שׁ וְעוֹנֵ֣ן וְנִחֵ֔שׁ וְעָ֥שָׂה א֖וֹב וְיִדְּעֹנִ֑ים הִרְבָּ֗ה לַעֲשׂ֥וֹת הָרַ֛ע בְּעֵינֵ֥י יְהוָ֖ה לְהַכְעִֽיס׃
14 of the 15 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 2 Kings 21:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
Conj | V-Hiphil-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
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
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
עָנַן (anan) is a Hebrew verb that primarily means 'to cloud' and is derived from the root for 'cloud' (עָנָן). It has a figurative sense of practicing magic or soothsaying, indicating a covert action. The word appears in contexts related to bringing clouds and is associated with divination practices.
[עָנַן] vb. denom. Pi. Inf. cstr. sf. c. acc. cogn. Gn 9:14 (P) when I bring clouds, etc.
ref
[עָנַן] vb. Pō‛. practise soothsaying
base
H6049a עָנַן vb. denom. Pi. Inf. cstr. sf. c. acc. when I bring clouds, etc. H6049b עָנַן Pō‛. practise soothsaying
6049 `anan aw-nan'
a primitive root; to cover; used only as a denominative from
6051, to cloud over; figuratively, to act covertly, i.e.
practise magic:--X bring, enchanter, Meonemin, observe(-r of)
times, soothsayer, sorcerer.
see HEBREW for 06051
עָנַן (a.nan) — to cloud.
(Piel) to make appear, produce, bring (clouds)
עָנַן (a.nan) — to divine.
1) (Poel) to practise soothsaying, conjure
1a) to observe times, practice soothsaying or spiritism or magic or augury or witchcraft
1b) soothsayer, enchanter, sorceress, diviner, fortuneteller, barbarian, Meonenim (participle)
עָנַן (a.nan) — Diviners' (Oak).
This name means soothsaying or augury
Conj | V-o-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
נָחַשׁ (nachash) is a Hebrew verb primarily meaning to practice divination or observe signs. It is built from a root that conveys the idea of whispering a magic spell. The entries indicate its use in contexts related to fortunetelling and learning from experience, particularly in the Piel form, which emphasizes the act of divining.
[נָחַשׁ] vb. only Pi. practice divination, divine, observe signs
base
H5172 [נָחַשׁ] only Pi. practice divination, divine, observe signs
5172 nachash naw-khash'
a primitive root; properly, to hiss, i.e. whisper a (magic)
spell; generally, to prognosticate:--X certainly, divine,
enchanter, (use) X enchantment, learn by experience, X indeed,
diligently observe.
נָחַשׁ (na.chash) — to divine.
1) to practice divination, divine, observe signs, learn by experience, diligently observe, practice fortunetelling, take as an omen
1a) (Piel)
1a1) to practice divination
1a2) to observe the signs or omens
Conj | V-Piel-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
div-i-na'-shun:
1. Definition
2. Kinds of Divination
3. Fundamental Assumption in Divination
4. Legitimate and Illegitimate Divination
5. The Bible and Divination
6. Modes of Divination Mentioned in the Bible:
Those Approved and Those Condemned
7. Terms Used in the Old Testament in Connection with Divination
8. Divination and Prophecy
LITERATURE
1. Definition:
Divination is the act of obtaining secret knowledge, especially that which relates to the future, by means within the reach almost exclusively of special classes of men.
2. Kinds of Divination:
Of this there are two main species:
(1) artificial,
(2) inspirational, or, as it was called in ancient times (Cicero, Lord Bacon, etc.), natural divination.
Artificial divination depends on the skill of the agent in reading and in interpreting certain signs called omens. See AUGURY. In inspirational or natural divination the agent is professedly under the…
Divination
Of false prophets (Deut. 18:10, 14; Micah 3:6, 7, 11), of necromancers (1 Sam. 28:8), of the Philistine priests and diviners (1 Sam. 6:2), of Balaam (Josh. 13:22). Three kinds of divination are mentioned in Ezek. 21:21, by arrows, consulting with images (the teraphim), and by examining the entrails of animals sacrificed. The practice of this art seems to have been encouraged in ancient Egypt. Diviners also abounded among the aborigines of Canaan and the Philistines (Isa. 2:6; 1 Sam. 28). At a later period…
is a "foretelling future events, or discovering things secret by the aid of superior beings, or other than human means." It is used in Scripture of false systems of ascertaining the divine will. It has been universal in all ages, and all nations alike civilized and savage. Numerous forms of divination are mentioned, such as divination by rods, (Hosea 4:12) divination by arrows, (Ezekiel 21:21) divination by cups, (Genesis 44:5) consultation of teraphim, (1 Samuel 15:23; Ezekiel 21:21; Zechariah 10:2) [TERAPHIM]; divination by the liver, (
The Eastern people were fond of divination, magic, and the pretended art of interpreting dreams and acquiring a knowledge of futurity. When Moses published the law, this disposition had long been common in Egypt and the neighboring countries; and to correct the Israelites inclination to consult diviners, wizards, fortune-tellers, and interpreters of dreams, it was forbidden them under very severe penalties, and the true spirit of prophecy was promised to them as infinitely superior, Ex 22:18 Le 19:26,31 20:27. Those were to be stoned who pretended to have a familiar spirit, or the spirit of divination, De 18:9-12; and the prophecies are full of invectives against the Israelite who consulted such, as well as against false…
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
אוֹב (owb) refers to a skin-bottle and is also associated with necromancy and spirits of the dead. The term is built from the idea of a hollow sound, linking it to both a physical object and a practice involving communication with the dead. The entries highlight its meanings as a water skin, a necromancer, and a familiar spirit.
אוֹב n.m. skin-bottle, necromancer, etc.
skin-bottle
necromancer
ghost
necromancy
base
H178 אוֹב skin-bottle, necromancer, etc. . skin-bottle
. necromancer
. ghost
. necromancy
178 'owb obe
from the same as 1 (apparently through the idea of prattling
a father's name); properly, a mumble, i.e. a water skin (from
its hollow sound); hence a necromancer (ventriloquist, as from
a jar):--bottle, familiar spirit.
see HEBREW for 01
אוֹב (ov) — medium.
1) water skin bottle
2) necromancer
1b) necromancer, one who evokes the dead
1c) ghost, spirit of a dead one
1d) practice of necromancy
3) one that has a familiar spirit
N-ms — Noun common · masculine singular absoluteHNcmsa
Necromancer
(Deut. 15:11), i.e., “one who interrogates the dead,” as the word literally means, with the view of discovering the secrets of futurity (comp. 1 Sam. 28:7). (See DIVINATION.)
One who pretended to discover unknown and future events by summoning and interrogating the dead, De 18:10,11, a crime punishable by stoning to death, Le 20:27. See SORCERER. No good reason can be given for believing that such pretended communications with departed spirits are less offensive to God now than in the time of Moses.
יִדְּעֹנִי (yidd`oniy) refers to a familiar spirit or a conjurer, someone believed to possess knowledge of the unseen world. It is derived from the root meaning 'to know' and is associated with practices like soothsaying and necromancy. The term emphasizes the idea of intimate acquaintance with supernatural secrets.
יִדְּעֹנִי n.m. familiar spirit (prop. either as knowing, wise (acquianted with secrets of unseen world); or as intimate acquaintance of soothsayer)
base
H3049 יִדְּעֹנִי familiar spirit (prop. either as knowing, wise (acquianted with secrets of unseen world); or as intimate acquaintance of soothsayer)
3049 yidd`oniy yid-deh-o-nee'
from 3045; properly, a knowing one; specifically, a conjurer;
(by impl) a ghost:--wizard.
see HEBREW for 03045
יִדְּעֹנִי (yid.d.o.ni) — spiritist.
1) a knower, one who has a familiar spirit
1a) a familiar spirit, soothsayer, necromancer (meton)
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
sooth'-sa-erz.
See ASTROLOGY, 1; DIVINATION.
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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
Art | Adj — ParticleHTd/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
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 — Preposition · noun common feminine dual constructHR/Ncfdc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
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…