Proverbs 12:12 — Word Study
WLCחָמַ֣ד רָ֭שָׁע מְצ֣וֹד רָעִ֑ים וְשֹׁ֖רֶשׁ צַדִּיקִ֣ים יִתֵּֽן׃
BSAThe wickedrâshâʻ [morally wrong, guilty of crime, a bad person] desirechâmad■ [to take great pleasure in, like a precious treasure] the plundermâtsôwd [net, spoils] of evil menraʻ [bad, harmful] but the rootsheresh [source, foundation] of the righteoustsaddîyq [just, made right with God] flourishesnâthan▸ [yields fruit, prospers]
| Greek | English | Parsing |
|---|---|---|
| חָמַ֣ד | he covets | Verb, Qal, perfect third person masculine singular |
| רָ֭שָׁע | a wicked [person] | Noun common, masculine singular absolute |
| מְצ֣וֹד | a net of | Noun common, masculine singular construct |
| רָעִ֑ים | evil [things] | Adj |
| וְשֹׁ֖רֶשׁ | and [the] root of | Conjunction, noun common masculine singular construct |
| צַדִּיקִ֣ים | righteous [people] | Adj |
| יִתֵּֽן׃ | it yields produce | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The wicked desire the plunder of evil men, but the root of the righteous flourishes. |
| KJV | The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit. |
| ASV | The wicked desireth the net of evil men; But the root of the righteous yieldeth fruit. |
| YLT | The wicked hath desired the net of evil doers, And the root of the righteous giveth. |
| WEB | The wicked desires the plunder of evil men, but the root of the righteous flourishes. |
| BBE | The resting-place of the sinner will come to destruction, but the root of upright men is for ever. |
The translations agree closely in meaning and phrasing, reflecting a consistent interpretation of the verse.
The verse consists of a main clause followed by a contrasting clause, emphasizing the difference between the wicked and the righteous.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָשָׁע
verbחָמַד
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 12:12
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 the Wicked and the Righteousgenerated
Proverbs 12:12 contrasts the desires of the wicked with the flourishing nature of the righteous. The surrounding verses emphasize the outcomes of diligence versus folly, illustrating a moral framework where actions have consequences. This proverb serves as a reminder of the differing paths and their respective results, reinforcing the importance of righteousness in life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:17–19 | How futile it is to spread the net where any bird can see it! |
| 2 | Proverbs 29:5–6 | A man who flatters his neighbor spreads a net for his feet. |
| 3 | Psalm 9:15 | The nations have fallen into a pit of their making; their feet are caught in the net they have hidden. |
| 4 | Psalm 10:9 | He lies in wait like a lion in a thicket; he lurks to seize the oppressed; he catches the lowly in his net. |
| 5 | Jeremiah 5:26–28 | For among My people are wicked men; they watch like fowlers lying in wait; they set a trap to catch men. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — חָמַד, cha.Madgenerated
The Hebrew word חָמַד (cha.Mad) is a verb in the perfect tense, indicating a completed action. It means to take great pleasure in something, akin to coveting or desiring something precious. This word encapsulates a strong emotional response, often associated with a longing for what is seen as valuable.
In this verse, it highlights the wicked's desire for the spoils of evil, emphasizing their moral corruption and selfishness. The context suggests that such desires are not only wrong but ultimately lead to ruin, contrasting sharply with the stability found in righteousness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the general meaning of the verse, focusing on the desires of the wicked and the flourishing nature of the righteous.
Sentence Structuregenerated
The finite verbs govern the structure of the verse: חָמַד (he covets) and יִתֵּן (it yields). The first clause presents the wicked's desires, while the second contrasts this with the flourishing root of the righteous.
The syntax emphasizes the stark difference between the two subjects, with the wicked's actions leading to temporary gain and the righteous' foundation leading to lasting prosperity.
Septuagint Backgroundgenerated
The Septuagint translates חָמַד as ἐπιθυμίαι (epithymiai), which carries the connotation of strong desire or longing. This choice reflects a similar emotional weight but may also suggest a broader interpretation of desire as it relates to sin.
The Greek word used for the righteous, εὐσεβῶν (eusebōn), indicates a pious nature, aligning with the Hebrew concept of righteousness and emphasizing the moral standing of the righteous.
In plain words — the whole versegenerated
Proverbs 12:12 shows a contrast between the wicked, who desire the gains of evil, and the righteous, whose foundation thrives. This verse highlights the outcomes of their differing paths, emphasizing that while the wicked may seek short-term pleasure, true flourishing comes from righteousness.
Frequently Asked Questionsgenerated
It indicates that the wicked take pleasure in the gains that come from wrongdoing, showing their moral corruption.
The root symbolizes a strong foundation in righteousness, which leads to prosperity and growth in one's life.
This contrast serves to highlight the consequences of one's actions and the moral framework within which these behaviors are judged.
We learn that pursuing wicked desires leads to ruin, while a foundation in righteousness yields lasting benefits.
Reflection Questionsgenerated
- In what ways have I seen the consequences of pursuing wicked desires in my life or in the lives of others?
- How can I cultivate a righteous foundation in my own life?
- What are some practical steps I can take to avoid the pitfalls of coveting what is not mine?
- How does understanding this proverb influence my perspective on success and morality?
The early church on this verse — how the Fathers read it
Early commentators have reflected on this verse, noting the moral implications of the wicked's desires and the flourishing nature of the righteous.
The desire of the impious is a monument to the worst. The impious desires to imitate preceding evildoers, and to speak of their life and deeds.Early Church Fathers on Proverbs 12 →
But the root of the righteous will prosper. Because the faith and charity of the elect, by which they are rooted in Christ, do not deceive them, but always growing towards perfection,Early Church Fathers on Proverbs 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 12:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wicked desireth the net of evil [men],.... To be master of all the wicked arts and methods evil men use to ensnare and oppress others; to get them and their substance into their hands; or
Read John Gill on Proverbs 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wicked desireth the net of evil men: but the root of the righteous yieldeth fruit. The wicked desireth the net of evil (men): but the root of the righteous yieldeth (fruit).
Read Robert Jamieson on Proverbs 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe wicked desireth the net of evil men; he approveth and useth those cunning and deceitful arts, which wicked men use like nets to insnare other men, and to take their goods to themselves. Or, he desireth the fortress of wicked men, or of wickedness, i.e. he seeks to fortify and stablish himself by wicked practices. The root of the righteous yieldeth fruit; that justice and piety in which he is rooted, and which is the root of his actions, doth of itself, without the aid of any indirect and sinful courses, yield him sufficient fruit, both for his own need, and to do good to others. But because the word fruit is not in the Hebrew, and may seem to be too great a supplement, it is and may be…
Read Matthew Poole on Proverbs 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 12:12 The wicked desireth the net of evil [men]: but the root of the righteous yieldeth [fruit].Ver. 12. The wicked desireth the net of evil men,] i.e., He so furiously pursueth his lusts, as if he desired destruction; as if he would outdare God himself; as if the guerdon of his gracelessness would not come time enough, but he must needs run to meet it. Thus thrasonical Lamech thinks to have the odds of God, seventy to seven. Thus the princes of the Philistines, while plagued, came up to Mizpeh against Israel - who were there drawing water, i.e., weeping abundantly before the Lord - as it were to fetch their bane. Thus Pope Julius III will have his pork flesh, al despito de Dio…
Read John Trapp on Proverbs 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) The wicked desireth the net of evil men—i.e., to enrich himself by prey as they do; but the “root of the righteous yieldeth fruit,” by their own exertion they gain all they require without injuring others.
Read Charles John Ellicott on Proverbs 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. The wicked desireth the net of evil men] They applaud their ways, and are careful to imitate them in their wiles.
Read AdamClarke on Proverbs 12 →CambridgeThe Cambridge Bible for Schools and Colleges12. net] This rendering, which is retained in R.V. text, and on which the rendering prey, R.V. marg., is only a gloss (prey=net, for what it catches), gives a good and forcible antithesis to the proverb. There is perhaps an intended contrast between the restless and often fruitless activity of the hunter with his net, and the calm, stedfast fruit-bearing, as by a natural process, of the firmly-rooted tree. So St Paul contrasts the “works” of the flesh with the “fruit” of the spirit, and “the unfruitful works of darkness” with “the fruit of the light” (Galatians 5:19; Galatians 5:22; Ephesians 5:9-10, R.V.). The abrupt change of figure from the “net” to the tree is quite in accordance with…
Read Cambridge on Proverbs 12 →Albert Barnes1798–1870Barnes' Notes on the BibleThe meaning seems to be: The “net of evil men” (compare Proverbs 1:17) is that in which they are taken, the judgment of God in which they are ensnared.
Read Albert Barnes on Proverbs 12 →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
The wicked desire the plunder of evil men, but the root of the righteous flourishes.
The wicked desires the plunder of evil men, but the root of the righteous flourishes.
The wicked desire the plunder of evil men, but the root of the righteous flourishes.
The wicked person desires a stronghold, but the righteous root endures.
Tyndale line
The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit.
The wicked desireth the net of evil men; But the root of the righteous yieldeth fruit.
The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit.
The wicked desireth the net of evil men : but the root of the righteous yieldeth fruit .
The wicked desireth the net of euils: but the roote of the righteous giueth fruite.
Strictly literal
The wicked desireth the net of evil [men]; but the root of the righteous yieldeth [fruit].
The wicked hath desired the net of evil doers, And the root of the righteous giveth.
The wicked has desired the net of evildoers, || And the root of the righteous gives.
The wicked is covetous for the net of evil men; but [God] giveth root to the righteous.
The wicked person desires what evil men have stolen from others, but the fruit of righteous people comes from themselves.
From the Latin
The desire of the wicked is the fortification of evil men: but the root of the just shall prosper.
Simplified
Wicked people long for ill-gotten gains, but good people are productive themselves.
The resting-place of the sinner will come to destruction, but the root of upright men is for ever.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on five of the seven words in this verse, showing a strong correspondence in meaning. The differences in word order and articles reflect the distinct syntactical styles of Hebrew and Greek, but the core message remains consistent.
חָמַ֣ד רָ֭שָׁע מְצ֣וֹד רָעִ֑ים וְשֹׁ֖רֶשׁ צַדִּיקִ֣ים יִתֵּֽן׃
5 of the 7 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 12:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word חָמַד (chamad) is a primitive root meaning to desire or take pleasure in something. It encompasses a range of meanings including delight, coveting, and preciousness, with related forms like חֲמוּדָה (chamudah) referring to desirableness. The word appears in various contexts, reflecting strong emotional attachment or value.
חָמַד vb. desire, take pleasure in
Qal desire
Niph. desirable
Pi. delight greatly
base
[חֲמוּדָה] n.f. desirableness, preciousness
base
H2530a חָמַד desire, take pleasure in .desire
. desirable
. delight greatly
H2530b חֲמוּדָה desirableness, preciousness
2530 chamad khaw-mad'
a primitive root; to delight in:--beauty, greatly beloved,
covet, delectable thing, (X great) delight, desire, goodly,
lust, (be) pleasant (thing), precious (thing).
חָמַד (cha.mad) — to desire.
v
1) to desire, covet, take pleasure in, delight in
1a) (Qal) to desire
1b) (Niphal) to be desirable
1c) (Piel) to delight greatly, desire greatly
חֲמוּדָה (cha.mu.dah) — precious thing.
desirableness, preciousness
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
מָצוֹד (matsowd) refers to a range of concepts including siege-works, hunting implements like nets, and strongholds. It is built from the root meaning to capture or ensnare. The entries indicate that it can denote both a physical net for catching animals and a fortified position. Notably, the lexicons mention its use in Ecclesiastes 9:14.
[מָצוֹד] n.m. in pl., dub., usu. siege-works;—Ec 9:14
ref
[מָצוֹד] n.[m.] hunting implement, specif. net
base
מְצוֹדָה n.f. net
base
[מְצוֹדָה] n.f. fastness, stronghold
base
H4685a מָצוֹד in pl., dub., usu. siege-works H4685b מָצוֹד hunting implement H4685c מְצוֹדָה net H4685d מְצוֹדָה fastness, stronghold
4685 matsowd maw-tsode'
or (feminine) mtsowdah {mets-o-daw'}; or mtsodah
{mets-o-daw'}; from 6679; a net (for capturing animals or
fishes):--also (by interchange for 4679) a fastness or
(beseiging) tower:--bulwark, hold, munition, net, snare.
see HEBREW for 06679
see HEBREW for 04679
מָצוֹד (ma.tsod) — siegework.
siege-works, bulwark
מָצוֹד (ma.tsod) — net.
hunting implement, net
Also means: me.tso.dah (מְצוֹדָה "net" H4685C)
מְצוֹדָה (me.tso.dah) — net.
net
Another spelling of ma.tsod (מָצוֹד "net" H4685B)
מְצוֹדָה (me.tso.dah) — stronghold.
fastness, stronghold
N-cs — 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…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Adj — AdjHAampa
The Hebrew word שֹׁ֫רֶשׁ (*sheresh*) means 'root' and can refer to both literal roots and metaphorical uses, such as a foundation or source of something. It is associated with concepts of depth and permanence. The word is derived from a related term, שָׁרַשׁ (*sharash*, H8327), which also pertains to roots.
שֹׁ֫רֶשׁ n.m. root
base
H8328 שֹׁ֫רֶשׁ root
8328 sheresh sheh'-resh
from 8327; a root (literally or figuratively):--bottom,
deep, heel, root.
see HEBREW for 08327
שֹׁ֫רֶשׁ (she.resh) — root.
1) root
1a) root (literal)
1b) root (of people involving firmness or permanence) (fig)
1c) root, bottom (as lowest stratum) (fig)
Aramaic equivalent: sho.resh (שֹׁ֫רֶשׁ "root" H8330)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
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…
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms