Proverbs 11:4 — Word Study
WLCלֹא־ יוֹעִ֣יל ה֭וֹן בְּי֣וֹם עֶבְרָ֑ה וּ֝צְדָקָ֗ה תַּצִּ֥יל מִמָּֽוֶת׃
BSARicheshôwn [wealth, substance, material possessions] are worthlessyaʻal▸ [of no profit, unhelpful] in the dayyôwm [a period of time, a season] of wrathʻebrâh [fury, anger, God's judgment] ◂but righteousnesstsᵉdâqâh [virtue, justice, moral integrity] brings deliverancenâtsal▸ [results in, leads to, rescue, salvation] from deathmâveth [physical or spiritual, eternal separation]
| Greek | English | Parsing |
|---|---|---|
| לֹא־ | not | Particle |
| יוֹעִ֣יל | it profits | Verb, Hiphil, imperfect third person masculine singular |
| ה֭וֹן | wealth | Noun common, masculine singular absolute |
| בְּי֣וֹם | in [the] day of | Preposition, noun common masculine singular construct |
| עֶבְרָ֑ה | fury | Noun common, feminine singular absolute |
| וּ֝צְדָקָ֗ה | and righteousness | Conjunction, noun common feminine singular absolute |
| תַּצִּ֥יל | it delivers | Verb, Hiphil, imperfect third person feminine singular |
| מִמָּֽוֶת׃ | from death | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Riches are worthless in the day of wrath, but righteousness brings deliverance from death. |
| KJV | Riches profit not in the day of wrath: but righteousness delivereth from death. |
| ASV | Riches profit not in the day of wrath; But righteousness delivereth from death. |
| YLT | Wealth profiteth not in a day of wrath, And righteousness delivereth from death. |
| WEB | Riches don’t profit in the day of wrath, but righteousness delivers from death. |
| BBE | Wealth is of no profit in the day of wrath, but righteousness keeps a man safe from death. |
The translations agree on the essential meaning of the verse, emphasizing the futility of wealth in the face of judgment and the saving power of righteousness.
The sentence has a main clause followed by a contrasting clause, highlighting the difference between the value of wealth and righteousness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוֹן
verbיָעַל
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 — Proverbs 11:4
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 — Contrasting Outcomes of the Righteous and the Wickedgenerated
Proverbs 11:4 emphasizes the idea that material wealth is insignificant when facing divine judgment, while righteousness is portrayed as a source of deliverance. This theme is consistent throughout the chapter, which contrasts the paths of the upright and the wicked, illustrating the ultimate value of moral integrity over material gain.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:2 | Ill-gotten treasures profit nothing, but righteousness brings deliverance from death. |
| 2 | Job 36:18–19 | Be careful that no one lures you with riches; do not let a large bribe lead you astray. |
| 3 | Psalm 49:6–8 | They trust in their wealth and boast in their great riches. |
| 4 | Ezekiel 7:19 | They will throw their silver into the streets, and their gold will seem unclean. Their silver and gold cannot save them in the day of the wrath of the LORD. They cannot satisfy their appetites or fill their stomachs with wealth, for it became the stumbling block that brought their iniquity. |
| 5 | Zephaniah 1:18 | Neither their silver nor their gold will be able to deliver them on the Day of the LORD’s wrath. The whole earth will be consumed by the fire of His jealousy.” For indeed, He will make a sudden end of all who dwell on the earth. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יָעַל, yo.'Ilgenerated
The verb יָעַל (ya'al) is a Hiphil imperfect form indicating an action that results in profit or benefit. It conveys the idea of gaining value or advantage, particularly in the context of wealth and its effectiveness in critical situations.
This word is used to highlight that despite the presence of wealth, it lacks the power to save or deliver in times of crisis, such as the day of wrath. The parsing indicates that it is a third person masculine singular verb, emphasizing that it is the wealth that does not profit.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we consider the verse as rendered in the Berean Standard Bible, which uses the term worthless for wealth.
Sentence Structuregenerated
The main verb in the verse is יוֹעִ֣יל (it profits), which governs the clause about wealth's ineffectiveness. The structure contrasts two ideas: the first clause discusses the lack of profit from wealth, while the second clause presents righteousness as a means of deliverance.
The Hebrew word order places emphasis on the negation of profit from wealth, followed by the positive assertion regarding righteousness, highlighting the stark contrast between material and moral values.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for this verse, but the Hebrew terms are crucial as they convey the intended meanings. The absence of a specific Greek term for wealth in the LXX suggests a focus on the moral implications rather than the material aspects.
The lack of a corresponding Greek word for יָעַל indicates that the translators may have viewed the concept of profit differently, emphasizing the spiritual over the material.
In plain words — the whole versegenerated
Proverbs 11:4 teaches that riches are useless when facing God's judgment, while living righteously can save one from death. This verse highlights the importance of moral integrity over material wealth.
Frequently Asked Questionsgenerated
It means that material wealth cannot protect or save a person during times of divine judgment; only righteousness can provide true deliverance.
Righteousness, representing moral integrity and justice, leads to deliverance from both physical death and spiritual separation from God.
Wealth is seen as unhelpful because it cannot influence God's judgment or provide salvation; it is the state of one's heart and actions that truly matters.
Examples include acts of justice, mercy, and integrity, as seen in the lives of figures like Noah, Job, and the prophets, who upheld God's standards.
Reflection Questionsgenerated
- In what ways do I prioritize material wealth over moral integrity in my life?
- How can I cultivate righteousness in my daily actions and decisions?
- What are some examples of situations where I have witnessed the consequences of relying on wealth instead of righteousness?
- How can I encourage others to seek righteousness rather than material gain?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to highlight the futility of wealth in the face of divine judgment, emphasizing the importance of righteousness.
[Solomon] leads toward understanding especially when he says, “Possessions are of no advantage in the day of wrath.” For he infused your heart with the knowledge that an abundance of money will be of no help to you in that day,Early Church Fathers on Proverbs 11 →
I know why it is written: “Wealth will not profit in the day of wrath.” This was said about the one who does not employ his wealth for mercy.Early Church Fathers on Proverbs 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 11:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRiches profit not in the day of wrath,.... When God takes away the soul, and summons to judgment, and brings to it; and as riches profited not Rome Pagan, in the day of the Lamb's wrath upon it; so
Read John Gill on Proverbs 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRiches profit not in the day of wrath: but righteousness delivereth from death. Riches profit not in the day of wrath - the day of God's judicial vengeance (Ezekiel 7:19; cf. on this verse Proverbs 10:2).
Read Robert Jamieson on Proverbs 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the day of wrath; in the time of God’ s judgments, when he is executing wrath and vengeance upon sinners. Righteousness, or mercy, as this word is oft rendered; or charity to the poor, which is fitly opposed to riches laid up in store. Delivereth from death; it moveth God to deliver them ofttimes from temporal calamities, and always from eternal death, where such actions are done from a right principle.
Read Matthew Poole on Proverbs 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 11:4 Riches profit not in the day of wrath: but righteousness delivereth from death.Ver. 4. Riches profit not in the day of wrath.] Neither their silver nor their gold shall be able to deliver them in the day of the Lord’ s wrath. Yea, they carried away the richer Jews, when the poorer sort were left to till the land. The great Caliph of Babylon, whom all the Mohammedan princes honoured above all others, as the true successor of Mohammed, and the grand oracle of their law, being taken together with his city by the great Cham of Tartary, was by him set in the midst of his infinite treasure, and willed to feed thereon, and make no spare; in which order, the covetous wretch, being…
Read John Trapp on Proverbs 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) In the day of wrath.—Riches profit in no day of wrath when God “visits” His people to take account of their evil doings; much less will they avail in “the day” (1 Corinthians 3:13). Righteousness delivereth from death.—See above on Proverbs 10:2.
Read Charles John Ellicott on Proverbs 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Riches profit not in the day of wrath] Among men they can do all things; but they cannot purchase the remission of sins, nor turn aside the wrath of God when that is poured out upon the opulent transgressor.
Read AdamClarke on Proverbs 11 →CambridgeThe Cambridge Bible for Schools and Colleges4. in the day of wrath] “While the words are true in their highest sense of the great ‘Dies iræ’ of the future, they speak in the first instance, as do the like words in Zephaniah 1:15-18, of any ‘day of the Lord,’ any time of judgement, when men or nations receive the chastisement of their sins. At such times ‘riches profit not.’ ” Speaker’s Comm.
Read Cambridge on Proverbs 11 →Albert Barnes1798–1870Barnes' Notes on the BibleThe day of wrath - Words true in their highest sense of the great “diesirae” of the future, but spoken in the first instance (compare Zephaniah 1:15-18) of any “day of the Lord,” any time of
Read Albert Barnes on Proverbs 11 →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
Riches are worthless in the day of wrath, but righteousness brings deliverance from death.
Riches don’t profit in the day of wrath, but righteousness delivers from death.
Riches are worthless in the day of wrath, but righteousness brings deliverance from death.
Wealth does not profit in the day of wrath, but righteousness delivers from mortal danger.
Tyndale line
Riches profit not in the day of wrath: but righteousness delivereth from death.
Riches profit not in the day of wrath; But righteousness delivereth from death.
Riches profit not in the day of wrath: but righteousness delivereth from death.
Riches profit not in the day of wrath: but righteousness delivereth from death.
Riches auaile not in the day of wrath: but righteousnes deliuereth from death.
Strictly literal
Wealth profiteth not in the day of wrath; but righteousness delivereth from death.
Wealth profiteth not in a day of wrath, And righteousness delivereth from death.
Wealth does not profit in a day of wrath, || And righteousness delivers from death.
Wealth cannot profit on the day of wrath; but righteousness deliver from death.
Wealth is worthless on the day of wrath, but doing right keeps you from death.
From the Latin
Riches shall not profit in the day of revenge: but justice shall deliver from death.
Simplified
Wealth won't help you on judgment day, but goodness saves you from death.
Wealth is of no profit in the day of wrath, but righteousness keeps a man safe from death.
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 aligns with the Septuagint in all eight words, confirming that both traditions convey the same message regarding the futility of wealth in times of judgment and the value of righteousness.
לֹא־ יוֹעִ֣יל ה֭וֹן בְּי֣וֹם עֶבְרָ֑ה וּ֝צְדָקָ֗ה תַּצִּ֥יל מִמָּֽוֶת׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 11:4
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
יָעַל (ya'al) is a Hebrew verb that primarily appears in the Hiphil form, meaning to profit, benefit, or avail. It is built from a root that suggests the idea of ascending or being valuable. The lexicons emphasize its use in contexts related to gaining or being useful.
[יָעַל] vb. only Hiph. profit, avail, benefit
base
H3276 יָעַל only Hiph. profit, avail, benefit
3276 ya`al yaw-al'
a primitive root; properly, to ascend; figuratively, to be
valuable (objectively: useful, subjectively: benefited):--X at
all, set forward, can do good, (be, have) profit, (able).
יָעַל (ya.al) — to gain.
(Hiphil) to gain, profit, benefit, avail
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
הוֹן (hown) refers to wealth, riches, or substance, and can also imply sufficiency or enough. It is primarily found in poetic contexts, particularly in Wisdom Literature like Proverbs. The term is derived from a related root that conveys the idea of wealth and value.
הוֹן n.m. wealth, sufficiency (poet., almost wholly WisdLt, especially Pr)
base
H1952 הוֹן wealth, sufficiency (poet., almost wholly WisdLt, especially Pr)
1952 hown hone
from the same as 1951 in the sense of 202; wealth; by
implication, enough:--enough, + for nought, riches, substance,
wealth.
see HEBREW for 01951
see HEBREW for 0202
הוֹן (hon) — substance.
1) wealth, riches, substance
1a) wealth
1b) price, high value
interj
2) enough!, sufficiency
N-ms — Noun common · masculine singular absoluteHNcmsa
→ See RICHES
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
עֶבְרָה (*'ebrah*) is a feminine noun derived from the root word for overflow. It encompasses meanings such as outburst, excess, and fury, often relating to intense emotions like anger and arrogance. The entries consistently highlight its association with passionate outpourings, particularly in contexts of rage.
עֶבְרָה n.f. overflow, arrogance, fury
base
H5678 עֶבְרָה overflow, arrogance, fury
5678 `ebrah eb-raw'
feminine of 5676; an outburst of passion:--anger, rage,
wrath.
see HEBREW for 05676
עֶבְרָה (ev.rah) — fury.
1) outpouring, overflow, excess, fury, wrath, arrogance
1a) overflow, excess, outburst
1b) arrogance
1c) overflowing rage or fury
N-fs — Noun common · feminine singular absoluteHNcfsa
fu'-ri (alastor, "not to forget," "significant of revenge"):
Occurs only in /APC 2Macc 7:9 the King James Version, "Thou like a fury (the Revised Version (British and American) "Thou, miscreant") takest us out of this present life."
See also WRATH; FIERCENESS; ANGER.
Fury
As attributed to God, is a figurative expression for dispensing afflictive judgments (Lev. 26:28; Job 20:23; Isa. 63:3; Jer. 4:4; Ezek. 5:13; Dan. 9:16; Zech. 8:2).
Attributed to God metaphorically, or speaking after the manner of men; that is, God’s providential actions are such as would be performed by a man in a state of anger; so that, when he is said to pour out his fury on a person, or on a people, it is a figurative expression for dispensing afflictive providences. But we must be cautious not to attribute human infirmities, passions, or malevolence to the Deity.
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 absoluteHC/Ncfsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
V-Hiphil-Imperf-3fs — Verb · Hiphil · imperfect third person feminine singularHVhi3fs
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.