Isaiah 5:23 — Word Study
WLCמַצְדִּיקֵ֥י רָשָׁ֖ע עֵ֣קֶב שֹׁ֑חַד וְצִדְקַ֥ת צַדִּיקִ֖ים יָסִ֥ירוּ מִמֶּֽנּוּ׃ ס
BSAwho acquittsâdaq [justify, declare righteous] the guiltyrâshâʻ [wicked, morally wrong] forʻêqeb a bribeshachad [a gift to influence, a reward] and depriveçûwr▸ [take away, remove] the innocenttsaddîyq [righteous, just] of justicetsᵉdâqâh [righteousness, virtue]
| Greek | English | Parsing |
|---|---|---|
| מַצְדִּיקֵ֥י | [those who] justify | Verb, Hiphil, participle (active) masculine plural common |
| רָשָׁ֖ע | a wicked [person] | Noun common, masculine singular absolute |
| עֵ֣קֶב | [the] consequence of | Noun common, masculine singular construct |
| שֹׁ֑חַד | a bribe | Noun common, masculine singular absolute |
| וְצִדְקַ֥ת | and [the] righteousness of | Conjunction, noun common feminine singular construct |
| צַדִּיקִ֖ים | righteous [people] | Adj |
| יָסִ֥ירוּ | they take away | Verb, Hiphil, imperfect third person masculine plural |
| מִמֶּֽנּוּ׃ ס | from him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | who acquit the guilty for a bribe and deprive the innocent of justice. |
| KJV | Which justify the wicked for reward, and take away the righteousness of the righteous from him! |
| ASV | that justify the wicked for a bribe, and take away the righteousness of the righteous from him! |
| YLT | Declaring righteous the wicked for a bribe, And the righteousness of the righteous They turn aside from him. |
| WEB | who acquit the guilty for a bribe, but deny justice for the innocent! |
| BBE | Who for a reward give support to the cause of the sinner, and who take away the righteousness of the upright from him. |
Where they part company is צַדִּיקִ֖ים — see How Translations Differ.
The sentence has a main clause and two subordinate phrases detailing the actions taken against the innocent and the guilty.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָדֵק
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 — Isaiah 5:23
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 — Woes Against Corrupt Leadersgenerated
Isaiah 5:23 warns about those who twist justice for personal gain, highlighting the moral failures of leaders who prioritize bribes over righteousness. This verse is part of a larger passage that critiques societal corruption and the consequences of forsaking God's laws, as seen in the surrounding verses. The message serves as a reminder of the importance of integrity and justice in governance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 23:6–9 | You shall not deny justice to the poor in their lawsuits. |
| 2 | Proverbs 17:15 | Acquitting the guilty and condemning the righteous— both are detestable to the LORD. |
| 3 | Proverbs 24:24 | Whoever tells the guilty, “You are innocent”— peoples will curse him, and nations will denounce him; |
| 4 | Proverbs 31:4–5 | It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to crave strong drink, |
| 5 | Isaiah 1:23 | Your rulers are rebels, friends of thieves. They all love bribes and chasing after rewards. They do not defend the fatherless, and the plea of the widow never comes before them. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — מַצְדִּיקֵ֥י, matz.di.Keigenerated
The word מַצְדִּיקֵ֥י (matzdiqei) is a participle in the Hiphil form, indicating those who actively engage in the act of justifying. It is built from the root צָדֵק (tsadaq), which means to be just or righteous. This term encapsulates the act of declaring someone righteous, often in a legal or moral context, and is crucial for understanding the dynamics of justice in the biblical narrative.
In this verse, the participle form emphasizes ongoing action, suggesting that these individuals habitually justify the wicked, thereby corrupting the moral fabric of society. The implications of this word highlight the serious consequences of such actions, both for the individuals involved and for the broader community.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses justify for מַצְדִּיקֵ֥י and deprive for יָסִ֥ירוּ, aligning with the KJV and ASV in their choice of language.
Where translations diverge is in the rendering of צַדִּיקִ֖ים. The BSB and KJV use righteous, while the DRA and NETB opt for just. This distinction reflects subtle differences in interpretation regarding the nature of the individuals being described.
Sentence Structuregenerated
The verse consists of two main clauses connected by conjunctions. The first clause features the verb יָסִ֥ירוּ, they take away, which governs the actions described in the second clause. The structure emphasizes the relationship between the act of justifying the wicked and the resulting deprivation of justice for the righteous.
The word order places emphasis on the actions of the subjects, highlighting the moral failure of those who justify wrongdoing while neglecting justice. This arrangement reflects the gravity of the message being conveyed.
Septuagint Backgroundgenerated
The Septuagint translates מַצְדִּיקֵ֥י as δικαιοῦντες (dikaiountes), which carries a similar meaning of justifying. This choice reflects a direct connection to the moral implications of the Hebrew term, emphasizing the act of declaring someone righteous.
The Greek word δικαιοῦντες suggests a broader interpretation that may encompass both legal and moral justifications, indicating a potential widening of the concept as understood in the Greek-speaking context.
In plain words — the whole versegenerated
Isaiah 5:23 warns against those who justify the wicked for bribes and deny justice to the righteous. This verse highlights the moral corruption in leadership and the consequences of forsaking justice, emphasizing the need for integrity in society.
Frequently Asked Questionsgenerated
To justify the wicked means to declare someone who is morally wrong as righteous, often for personal gain, which undermines justice.
Depriving the innocent of justice signifies a serious moral failure in leadership, leading to societal decay and loss of trust in the justice system.
This verse reflects Isaiah's broader themes of social justice, accountability, and the consequences of moral corruption among leaders.
The warning serves as a reminder of the importance of integrity and justice in leadership, urging us to uphold righteousness in our own lives and communities.
Reflection Questionsgenerated
- In what ways do I see justice being compromised in my community?
- How can I advocate for the innocent and uphold justice in my daily life?
- What steps can I take to ensure I am not justifying wrongdoing in my actions?
- How does understanding this verse challenge my views on justice and morality?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting the moral failures of those who justify the wicked and take away justice from the righteous.
You justify the wicked for bribes, and take away the justice of the righteous from them. And this is a part of the vices of the vineyard, which has produced sour grapes instead of grapes, and while the Lord waits to bring judgment,Early Church Fathers on Isaiah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 5:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhich justify the wicked for reward,.... This is either spoken of judges, and civil magistrates, who gave the cause in favour of the wicked, that bribed them, contrary to law, Deuteronomy 16:19 or
Read John Gill on Isaiah 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWoe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Woe unto (them that are) mighty to drink wine ... Which justify the wicked for reward.
Read Robert Jamieson on Isaiah 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJustify the wicked for reward; not by mistake or incogitancy, but wilfully for bribes. Take away the righteousness of the righteous from him, to wit, juridically; they pronounce sentence against him, as if he and his cause were unjust.
Read Matthew Poole on Isaiah 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 5:23 Which justify the wicked for reward, and take away the righteousness of the righteous from him!Ver. 23. Which justify the wicked for reward,] q.d., Woe to such also, for even they both are abomination to the Lord
Read John Trapp on Isaiah 5 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. The righteous] צדיק tsaddik, singular, Sept. Vulg., and two editions.
Read AdamClarke on Isaiah 5 →
CambridgeThe Cambridge Bible for Schools and Colleges23. These valiant drinkers are weak enough in their official capacity; they acquit the guilty and condemn the innocent. justify the wicked] “wicked” and “righteous” are here used in their forensic sense: “he who is in the wrong” and “he who is in the right” (cf. Exodus 9:27). So “take away the righteousness” means “declare guilty”—the opposite of “justify.”
Read Cambridge on Isaiah 5 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhich justify - This refers, doubtless, to magistrates. They gave unjust decisions. For reward - For bribes.
Read Albert Barnes on Isaiah 5 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleSixth woe — on public dissoluteness, Isaiah 5:22-23.Drunkards, too, again receive their woe; (see Isaiah 5:11;) where the people indulge in thoughtless, rollicking dissoluteness.22, 23.
Read Daniel Denison Whedon on Isaiah 5 →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
who acquit the guilty for a bribe and deprive the innocent of justice.
who acquit the guilty for a bribe, but deny justice for the innocent!
who acquit the guilty for a bribe and deprive the innocent of justice.
They pronounce the guilty innocent for a payoff, they ignore the just cause of the innocent.
Tyndale line
Which justify the wicked for reward, and take away the righteousness of the righteous from him!
that justify the wicked for a bribe, and take away the righteousness of the righteous from him!
which justify the wicked for a reward, and take away the righteousness of the righteous from him!
Who justify the wicked for reward, and take away the righteousness of the righteous from him!
Which iustifie the wicked for a rewarde, and take away the righteousnesse of the righteous from him.
Strictly literal
who justify the wicked for a bribe, and turn away the righteousness of the righteous from them!
Declaring righteous the wicked for a bribe, And the righteousness of the righteous They turn aside from him.
Declaring righteous the wicked for a bribe, || And the righteousness of the righteous || They turn aside from him.
Who justify the wicked in lieu of a bribe, and who deprive the righteous of their right!
who acquit the wicked for payment, and deprive the innocent of his rights!
From the Latin
That justify the wicked for gifts, and take away the justice of the just from him.
Simplified
you who set the guilty free for a bribe, and yet deny justice to the innocent.
Who for a reward give support to the cause of the sinner, and who take away the righteousness of the upright from him.
Word by word, the decisions they made
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 Dead Sea Scrolls agree on the wording of this verse, with minor variations in the scrolls that do not alter the meaning. The Septuagint aligns closely with the Hebrew text, maintaining the core message of the verse.
מַצְדִּיקֵ֥י רָשָׁ֖ע עֵ֣קֶב שֹׁ֑חַד וְצִדְקַ֥ת צַדִּיקִ֖ים יָסִ֥ירוּ מִמֶּֽנּוּ׃ ס
5 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.
מצדיקי רשע עקב שחוד וצדקת צדיקים יסירו ממ׳נו
8 words on the leather.
מצדיקי רשע עקב שחד [וצדקת] [צדיקים] [יסירו] ממ׳נו
4 words on the leather — 1 partly restored, 3 supplied entire by an editor.
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 Isaiah 5:23
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.
צָדֵק (tsadaq) is a Hebrew verb meaning to be just or righteous, encompassing a range of actions from justifying oneself to declaring others righteous. It appears in various forms, including Qal, Niphal, Piel, Hiphil, and Hithpael, indicating different nuances of justification and righteousness. The entries highlight its moral and forensic implications, but do not present significant disagreement.
[צָדֵק, צָדֹק] vb. denom. be just, righteous
Qal
have a just cause, be in the right
be justified
be just
be just, righteous
Niph. the holy place shall be put right
Pi. justify
Hiph.
do justice
declare righteous, justify
justify, vindicate the cause of, save
make righteous, turn to righteousness
Hithp. how shall we justify ourselves
base
H6663 צָדֵק, צָדֹק vb. denom. be just, righteous
6663 tsadaq tsaw-dak'
a primitive root; to be (causatively, make) right (in a moral
or forensic sense):--cleanse, clear self, (be, do)
just(-ice, -ify, -ify self), (be turn to) righteous(-ness).
צָדֵק (tsa.daq) — to justify.
1) to be just, be righteous
1a) (Qal)
1a1) to have a just cause, be in the right
1a2) to be justified
1a3) to be just (of God)
1a4) to be just, be righteous (in conduct and character)
1b) (Niphal) to be put or made right, be justified
1c) (Piel) justify, make to appear righteous, make someone righteous
1d) (Hiphil)
1d1) to do or bring justice (in administering law)
1d2) to declare righteous, justify
1d3) to justify, vindicate the cause of, save
1d4) to make righteous, turn to righteousness
1e) (Hithpael) to justify oneself
V-Hiphil — Verb · Hiphil · participle (active) masculine plural commonHVhrmpc
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
עֵ֫קֶב (‘eqeb) primarily means 'consequence' and can refer to a reward or end. It is often used adverbially to indicate causation, such as 'because' or 'on account of.' The word is built from the root related to 'heel,' suggesting a figurative sense of the last or result of something.
עֵ֫קֶב n.[m.] consequence, usu. as adv. acc. as a consequence of, because (that), also reward, end
base
H6118 עֵ֫קֶב consequence, usu. as adv. acc. as a consequence of, because (that), also reward, end
6118 `eqeb ay'-keb
from 6117 in the sense of 6119; a heel, i.e. (figuratively)
the last of anything (used adverbially, for ever); also
result, i.e. compensation; and so (adverb with preposition or
relatively) on account of:--X because, by, end, for, if,
reward.
see HEBREW for 06117
see HEBREW for 06119
עֵ֫קֶב (e.qev) — consequence.
1) consequence
1a) consequence
1b) consequence, gain, reward
1c) end
adv
2) as a consequence, because, consequently
conj
3) as a consequence of, that, because
N-ms — Noun common · masculine singular constructHNcmsc
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…
שֹׁ֫חַד (shachad) refers specifically to a bribe or present, often implying a venal or redemptive nature. The entries indicate it can mean a gift or reward, stemming from a root related to giving. There is no significant disagreement among the lexicons regarding its meaning.
שֹׁ֫חַד n.m. present, specif. bribe
base
H7810 שֹׁ֫חַד present, specif. bribe
7810 shachad shakh'-ad
from 7809; a donation (venal or redemptive):--bribe(-ry),
gift, present, reward.
see HEBREW for 07809
שֹׁ֫חַד (sha.chad) — bribe.
present, bribe
N-ms — Noun common · masculine singular absoluteHNcmsa
Bribe
None to be taken; “for the gift maketh open eyes blind, and perverteth the cause of the righteous” (Ex. 23:8, literally rendered).
צְדָקָה (tsdaqah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It can refer to God's attribute of sovereignty, righteousness in governance, and even justification or salvation. The term also implies righteous acts and has an Aramaic equivalent, צִדְקָה (tsid.qah).
צְדָקָה 157 n.f. righteousness
righteousness, in government
God's attribute as sovereign
righteousness, in a case or cause
righteousness = truthfulness
righteousness, as ethically right
righteousness as vindicated, justification, salvation, etc.
pl. righteous acts
base
H6666 צְדָקָה righteousness . righteousness, in government
. God's attribute as sovereign
. righteousness, in a case or cause
. righteousness = truthfulness
. righteousness, as ethically right
. righteousness as vindicated, justification, salvation, etc.
. pl. righteous acts
6666 tsdaqah tsed-aw-kaw'
from 6663; rightness (abstractly), subjectively (rectitude),
objectively (justice), morally (virtue) or figuratively
(prosperity):--justice, moderately, right(-eous)
(act, -ly, -ness).
see HEBREW for 06663
צְדָקָה (tse.da.qah) — righteousness.
1) justice, righteousness
1a) righteousness (in government)
1a1) of judge, ruler, king
1a2) of law
1a3) of Davidic king Messiah
1b) righteousness (of God's attribute)
1c) righteousness (in a case or cause)
1d) righteousness, truthfulness
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification, salvation
1f1) of God
1f2) prosperity (of people)
1g) righteous acts
Aramaic equivalent: tsid.qah (צִדְקָה "righteousness" H6665)
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HR/Sp3ms — Preposition · suffixHR/Sp3ms
