Job 9:22 — Word Study
WLCאַחַ֗ת הִ֥יא עַל־ כֵּ֥ן אָמַ֑רְתִּי תָּ֥ם וְ֝רָשָׁ֗ע ה֣וּא מְכַלֶּֽה׃
BSAIthûwʼ is all the sameʼechâd [one thing, equally] and soʻal I sayʼâmar■ ◂Hehûwʼ [God, the Almighty] destroyskâlâh [puts an end to, consumes] both the blamelesstâm [perfect, complete, morally pure] and the wickedrâshâʻ [morally wrong, guilty of sin]
| Greek | English | Parsing |
|---|---|---|
| אַחַ֗ת | [is] one | Adj |
| הִ֥יא | it | Pronoun |
| עַל־ | there- | Preposition |
| כֵּ֥ן | -fore | Adverb |
| אָמַ֑רְתִּי | I say | Verb, Qal, perfect first person common singular |
| תָּ֥ם | [the] blameless | Adj |
| וְ֝רָשָׁ֗ע | and [the] wicked | Conjunction, noun common masculine singular absolute |
| ה֣וּא | he | Pronoun |
| מְכַלֶּֽה׃ | [is] bringing to an end | Verb, Piel, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is all the same, and so I say, ‘He destroys both the blameless and the wicked.’ |
| KJV | This is one thing, therefore I said it, He destroyeth the perfect and the wicked. |
| ASV | It is all one; therefore I say, He destroyeth the perfect and the wicked. |
| YLT | It is the same thing, therefore I said, 'The perfect and the wicked He is consuming.' |
| WEB | “It is all the same. Therefore I say he destroys the blameless and the wicked. |
| BBE | It is all the same to me; so I say, He puts an end to the sinner and to him who has done no wrong together. |
All translations agree on the meaning of this verse.
The sentence is structured with a main clause followed by a conjunction phrase and a direct quotation, emphasizing Job's assertion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהִיא
verbאָמַר
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 — Job 9:22
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 — Job's Reflection on Divine Justicegenerated
Job 9:22 presents Job's struggle with understanding God's justice. He acknowledges that it seems to be the same for all, as he grapples with the reality that both the innocent and the guilty face similar fates. This reflects a broader theme in the book of Job, where the nature of suffering and divine justice is explored, particularly in the context of Job's own afflictions. Job's observations resonate with themes found in Ecclesiastes 9:1-3, where the fate of all people is similarly questioned.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 9:1–3 | So I took all this to heart and concluded that the righteous and the wise, as well as their deeds, are in God’s hands. Man does not know what lies ahead, whether love or hate. |
| 2 | Ezekiel 21:3–4 | and tell her that this is what the LORD says: ‘I am against you, and I will draw My sword from its sheath and cut off from you both the righteous and the wicked. |
| 3 | Luke 13:2–4 | To this He replied, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered this fate? |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — אַחַ֗ת, 'a.Chatgenerated
The word אֶחָד (echad) means 'one' and signifies unity or singularity. In this verse, it conveys the idea of sameness, suggesting that the experiences of the blameless and the wicked are treated equally by God.
This word is often used in the context of completeness or wholeness, emphasizing that in God's view, the distinction between the righteous and the unrighteous may not hold the significance that humans attribute to it.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning, with all versions reflecting the idea that God destroys both the blameless and the wicked.
Sentence Structuregenerated
The main verb אָמַ֑רְתִּי (amar, 'I say') governs the sentence, with two main clauses following it: one stating the sameness of the situation and the other detailing the destruction of both groups. The structure emphasizes Job's assertion about divine judgment.
The use of the conjunction and the prepositional phrase introduces a contrast between the blameless and the wicked, highlighting the equal treatment they receive in God's judgment.
Septuagint Backgroundgenerated
The Septuagint translates כֵּן as διὸ (therefore), indicating a causal relationship in Job's reasoning. This choice emphasizes the conclusion Job draws from his observations about divine justice.
The Greek rendering does not fully capture the nuance of 'one' in the Hebrew, which may suggest a more profound unity in the experience of both groups.
In plain words — the whole versegenerated
Job 9:22 shows Job's struggle with understanding God's justice. He states that it is the same for both the blameless and the wicked, implying that both face destruction. This reflects a theme in Job's discourse about suffering and divine judgment.
Frequently Asked Questionsgenerated
Job is expressing his belief that there is no distinction in God's judgment between the righteous and the wicked.
This reflects Job's frustration with the apparent randomness of suffering and the fate of individuals, questioning the fairness of divine justice.
This verse encapsulates Job's struggle with understanding his suffering in light of God's justice, a central theme throughout the book.
Job's perspective encourages readers to reflect on the complexities of suffering and the nature of God's justice, recognizing that human understanding may be limited.
Reflection Questionsgenerated
- In what ways do I see the same struggles in my own life regarding fairness and justice?
- How can I reconcile the idea of God's justice with the suffering I observe in the world?
- What does this verse teach me about the nature of God in relation to human morality?
- How can I apply Job's insights to my understanding of suffering and divine justice?
The early church on this verse — how the Fathers read it
Early commentators reflect on Job's insights regarding divine justice and the nature of suffering, drawing from this verse to illustrate their points.
“The earth is given into the hand of the wicked.” With regard to the context of the passage, Job seems to state that his earthly part, that is, his body, is given to torments and vexations.Early Church Fathers on Job 9 →
This is one thing, that I have spoken, He destroyeth both the perfect and the wicked. The 'perfect man is destroyed' by the Creator, in that whatever his pureness may have been, it is swallowed up by the pureness of the divine immensity.Early Church Fathers on Job 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 9:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThis [is] one [thing],.... Or "one thing [there] is" (x) in the world, as Jarchi adds; or "one measure", as the Targum, to good and bad men; one event alike to the righteous, and to the wicked,
Read John Gill on Job 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis is one thing, therefore I said it, He destroyeth the perfect and the wicked.
Read Robert Jamieson on Job 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the other things which you have spoken of God’ s greatness, justice, &c., I do not contend with you, but this one thing I do and must affirm against you. Therefore I said it; I did not utter it rashly, but upon deep consideration. God sends afflictions promiscuously upon good and bad men. Compare , &c.
Read Matthew Poole on Job 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 9:22 This [is] one [thing], therefore I said [it], He destroyeth the perfect and the wicked.Ver. 22. This is one thing, therefore I say it] And will stand to it, though I stand alone; this being the one thing wherein I differ in opinion from you; and because it is the hinge upon which the whole dispute between us is turned, therefore I will abide by it, and be Doctor resolutus, resolute in the maintenance of it, viz. He destroyeth the perfect and the wicked] A harsh doctrine, yet a good one, saith an interpreter. Grace is no shield against the greatest affliction. See Ecclesiastes 9:1-3 Malachi 3:14 Ezekiel 21:3 Hebrews 11:36-38 shows that none out of hell have ever suffered more than…
Read John Trapp on Job 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. This is one thing] My own observation shows, that in the course of providence the righteous and the wicked have an equal lot; for when any sudden calamity comes, the innocent and the guilty fall alike. There may be a few exceptions, but they are very extraordinary, and very rare.
Read AdamClarke on Job 9 →CambridgeThe Cambridge Bible for Schools and Colleges22. This verse reads, It is all one, therefore I say, He destroyeth the perfect and the wicked, that is, indiscriminately. Here there is not only the former statement of ch. 7. that the destiny of man at the hands of God is hard and crushing, but in addition an express denial of the position of Bildad that God’s dealing with men was discriminating. An emphasis falls on He. It is not quite easy to decide what is meant by it is all one. The close connexion with Job 9:21 makes it most natural to understand: it is all one whether I live or die; so that the Job 9:21-24 are all one outburst, in which the Almighty is described as a crushing force that bears down on all good and bad without…
Read Cambridge on Job 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThis is one thing, therefore I said it - This may mean, “it is all the same thing. It makes no difference whether a man be righteous or wicked. God treats them substantially alike; he has one and the same rule on the subject.
Read Albert Barnes on Job 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. This is one thing — It is all one, “a matter of indifference whether I live or die.” — Dillmann.
Read Daniel Denison Whedon on Job 9 →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
It is all the same, and so I say, ‘He destroys both the blameless and the wicked.’
“It is all the same. Therefore I say he destroys the blameless and the wicked.
It is all the same, and so I say, ‘He destroys both the blameless and the wicked.’
“It is all one! That is why I say, ‘He destroys the blameless and the guilty.’
Tyndale line
This is one thing, therefore I said it, He destroyeth the perfect and the wicked.
It is all one; therefore I say, He destroyeth the perfect and the wicked.
It is all one; therefore I say, He destroyeth the perfect and the wicked.
This is one thing , therefore I said it , he destroyeth the perfect and the wicked.
This is one point: therefore I said, Hee destroyeth the perfite and the wicked.
Strictly literal
It is all one; therefore I said, he destroyeth the perfect and the wicked.
It is the same thing, therefore I said, 'The perfect and the wicked He is consuming.'
It is the same thing, therefore I said, || He is consuming the perfect and the wicked.
One thing is [certain], therefore have I said it, The innocent and the wicked he bringeth to their end.
It makes no difference, which is why I say that he destroys blameless people and wicked people together.
From the Latin
One thing there is that I have spoken, both the innocent and the wicked he consumeth.
Simplified
That's why I say, ‘It makes no difference to God. He destroys both the innocent and the wicked.’
It is all the same to me; so I say, He puts an end to the sinner and to him who has done no wrong together.
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 share some correspondence, with five of the nine words matched. However, the Septuagint's structure and articles differ from the Hebrew, indicating a varied interpretation in the Greek tradition.
אַחַ֗ת הִ֥יא עַל־ כֵּ֥ן אָמַ֑רְתִּי תָּ֥ם וְ֝רָשָׁ֗ע ה֣וּא מְכַלֶּֽה׃
5 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 9:22
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.
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
תָּם (tam) means complete or perfect, often with a moral connotation of innocence and integrity. It describes someone who is sound, wholesome, and lacking nothing in virtue or character. The word is built from the root associated with completeness and is used in contexts that emphasize moral purity.
תָּם adj. complete
complete, perfect
sound, wholesome
complete, morally innocent, having integrity
base
H8535 תָּם complete . complete, perfect
. sound, wholesome
. complete, morally innocent, having integrity
8535 tam tawm
from 8552; complete; usually (morally) pious; specifically,
gentle, dear:--coupled together, perfect, plain, undefiled,
upright.
see HEBREW for 08552
תָּם (tam) — complete.
1) perfect, complete
1a) complete, perfect
1a1) one who lacks nothing in physical strength, beauty, etc
1b) sound, wholesome
1b1) an ordinary, quiet sort of person
1c) complete, morally innocent, having integrity
1c1) one who is morally and ethically pure
Adj — AdjHAamsa
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)
Conj | Adj — Conjunction · noun common masculine singular absoluteHC/Ncmsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”