Proverbs 12:2 — Word Study
WLCט֗וֹב יָפִ֣יק רָ֭צוֹן מֵיְהוָ֑ה וְאִ֖ישׁ מְזִמּ֣וֹת יַרְשִֽׁיעַ׃
BSA◂The good [man]ṭôwb [pleasant, beneficial] obtainspûwq▸ [receives, secures] favorrâtsôwn [acceptance, delight] from the LORDYᵉhôvâh [Yehovah, The covenant Name of God] but [the LORD] condemnsrâshaʻ▸ [the supreme Judge, punishes, rejects] a manʼîysh [an individual, a male person] who devises evilmᵉzimmâh [plots, plans, wickedness, wrong]
| Greek | English | Parsing |
|---|---|---|
| ט֗וֹב | a good [person] | Adj |
| יָפִ֣יק | he obtains | Verb, Hiphil, imperfect third person masculine singular |
| רָ֭צוֹן | favor | Noun common, masculine singular absolute |
| מֵיְהוָ֑ה | from Yahweh | Preposition, noun proper |
| וְאִ֖ישׁ | and a person of | Conjunction, noun common masculine singular construct |
| מְזִמּ֣וֹת | evil devices | Noun common, feminine plural absolute |
| יַרְשִֽׁיעַ׃ | he condemns as guilty | Verb, Hiphil, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The good man obtains favor from the LORD, but the LORD condemns a man who devises evil. |
| KJV | A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn. |
| ASV | A good man shall obtain favor of Jehovah; But a man of wicked devices will he condemn. |
| YLT | The good bringeth forth favour from Jehovah, And the man of wicked devices He condemneth. |
| WEB | A good man shall obtain favor from Yahweh, but he will condemn a man of wicked plans. |
| BBE | A good man has grace in the eyes of the Lord; but the man of evil designs gets punishment from him. |
The translations agree on the meaning of the good man obtaining favor from the LORD.
The sentence presents a main idea followed by a contrasting clause that highlights the difference between the outcomes for the good and the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectטוֹב
verbפּוּק
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 12:2
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 — Wisdom in Actiongenerated
Proverbs 12:2 contrasts the outcomes for the good man and the wicked man. The good man, characterized by his beneficial actions, receives favor from the LORD, indicating divine approval and support. In contrast, the wicked man, who devises evil plans, faces condemnation from the LORD, reflecting the moral order established by God. This theme of contrasting behaviors and their consequences is prevalent throughout the Book of Proverbs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 8:35 | For whoever finds me finds life and obtains the favor of the LORD. |
| 2 | Psalm 112:5 | It is well with the man who is generous and lends freely, whose affairs are guided by justice. |
| 3 | Ecclesiastes 8:8 | As no man has power over the wind to contain it, so no one has authority over his day of death. As no one can be discharged in wartime, so wickedness will not release those who practice it. |
| 4 | Acts 11:24 | Barnabas was a good man, full of the Holy Spirit and faith, and a great number of people were brought to the Lord. |
| 5 | Romans 5:7 | Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — טוֹב, Tovgenerated
The Hebrew word טוֹב (tov) means good or pleasant, encompassing a range of meanings from agreeable to ethical goodness. In this verse, it describes a person whose actions are beneficial and pleasing, highlighting the moral quality of the individual.
As an adjective, it emphasizes the character of the man who acts in accordance with God's will. This word is often used in contexts that celebrate welfare and happiness, making it a fitting descriptor for someone who receives favor from the LORD.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb יָפִ֣יק, he obtains, governs the first clause, with a noun phrase רָ֭צוֹן describing what is obtained. The second clause introduces a contrasting subject with another verb יַרְשִֽׁיעַ, he condemns, providing a clear dichotomy between the good and the wicked.
The structure emphasizes the outcomes of two different types of individuals, with the good man receiving favor and the wicked man facing condemnation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word טוֹב is rendered as κρείσσων (kreissōn), which means better or superior. This choice highlights the comparative nature of goodness in the context of moral actions.
The translation of יָפִ֣יק is not provided in the Septuagint, indicating a potential interpretive gap between the Hebrew and Greek traditions.
In plain words — the whole versegenerated
Proverbs 12:2 tells us that a good person receives favor from the LORD, while the LORD condemns a man who plots evil. This verse emphasizes the importance of moral behavior and the consequences that follow.
Frequently Asked Questionsgenerated
To obtain favor from the LORD means to receive His approval and support, which can lead to blessings and positive outcomes in life.
A good man is defined as one whose actions are beneficial and pleasing, aligning with God's will and moral standards.
Those who devise evil are condemned by the LORD, indicating that their actions lead to judgment and negative consequences.
You can apply this verse by striving to act in ways that are good and beneficial, seeking to align your actions with God's will to receive His favor.
Reflection Questionsgenerated
- In what ways can I ensure my actions align with being a good person?
- What are some examples of evil devices that people might devise today?
- How can I seek favor from the LORD in my daily life?
- What does this verse teach about the consequences of our actions?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing the importance of divine favor and the moral implications of one's actions.
Not from men, but with the Lord, will he obtain favour.Early Church Fathers on Proverbs 12 →
He who is good will draw grace from the Lord, etc. The connection of these verses is as follows: He who is good does not trust in his own thoughts, but seeks the grace of the Lord, and through it receives the ability to live piously.Early Church Fathers on Proverbs 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 12:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA good [man] obtaineth favour of the Lord,.... One that is made so by the grace of God, for no man is so naturally; there is none good, nor does good, no, not one, until some good thing is put into
Read John Gill on Proverbs 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA good man obtaineth favour of the LORD: but a man of wicked devices will he condemn. A good man obtaineth favour of the Lord - literally, 'draws forth good will.' On the verb cf. note, Proverbs 3:13.
Read Robert Jamieson on Proverbs 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleObtaineth favour; whereby he is and shall be acquitted and justified. A man of wicked devices, who designeth and industriously committeth wickedness, will he condemn, when he standeth in judgment, howsoever he may for the present justify himself, and deceive others into a good opinion of him.
Read Matthew Poole on Proverbs 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 12:2 A good [man] obtaineth favour of the LORD: but a man of wicked devices will he condemn.Ver. 2. A good man obtaineth favour of the Lord.] Or, "Hath what he will of God"; id quod vult a Domino impetrat; quia eius voluntas est ipsissima Dei voluntas, nec aliud vult. Thus Mercer out of Rabbi Levi. Thus it is written of Luther, that by his prayers he could prevail with God at his pleasure. When great gifts were offered him, he refused them with this brave speech, Valde protestatus sum me nolle sic satiari a Deo: - I solemnly protested to God, that I would not be put off with these low things. And on a time praying for the recovery of a godly useful man, among other passages, he let…
Read John Trapp on Proverbs 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) A good man.—The corresponding phrase, “a man of wicked devices,” i.e., who plots against his neighbour, fixes the sense of “good” as signifying “benevolent” (comp. Psalms 73:1); and for the sentiment, Luke 6:35.
Read Charles John Ellicott on Proverbs 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. A good man obtaineth favour] First, it is God who makes him good; for every child of Adam is bad till the grace of God changes his heart. Secondly, while he walks in the path of obedience he increases in goodness, and consequently in the favour of the Lord.
Read AdamClarke on Proverbs 12 →CambridgeThe Cambridge Bible for Schools and Colleges2. obtaineth] See Proverbs 3:13, note. Comp. Proverbs 8:35.
Read Cambridge on Proverbs 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. A good man — ùׂ ?åá, (tobh,) an unusual word to express moral qualities. Obtaineth — Hebrew, draws out.
Read Daniel Denison Whedon 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 good man obtains favor from the LORD, but the LORD condemns a man who devises evil.
A good man shall obtain favor from Yahweh, but he will condemn a man of wicked plans.
The good man obtains favor from the LORD, but the LORD condemns a man who devises evil.
A good person obtains favor from the Lord, but the Lord condemns a person with wicked schemes.
Tyndale line
A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn.
A good man shall obtain favor of Jehovah; But a man of wicked devices will he condemn.
A good man shall obtain favour of the LORD: but a man of wicked devices will he condemn.
A good man obtaineth favor from the LORD: but a man of wicked devices he will condemn.
A good man getteth fauour of the Lord: but the man of wicked immaginations will hee condemne.
Strictly literal
A good [man] obtaineth favour of Jehovah; but a man of mischievous devices will he condemn.
The good bringeth forth favour from Jehovah, And the man of wicked devices He condemneth.
The good brings forth favor from YHWH, || And the man of wicked schemes He condemns.
The good obtaineth favor of the Lord; but a man of wicked devices will he condemn.
Yahweh gives favor to a good man, but he condemns a man who makes evil plans.
From the Latin
He that is good, shall draw grace from the Lord: but he that trusteth in his own devices doth wickedly.
Simplified
The Lord blesses the good, but he condemns anyone with evil schemes.
A good man has grace in the eyes of the Lord; but the man of evil designs gets punishment from him.
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 (MT) of Proverbs 12:2 states, "ט֗וֹב יָפִ֣יק רָ֭צוֹן מֵיְהוָ֑ה וְאִ֖ישׁ מְזִמּ֣וֹת יַרְשִֽׁיעַ׃" which translates to, "The good man obtains favor from the LORD, but the LORD condemns a man who devises evil." The Septuagint (LXX) aligns closely with the MT, as 6 out of 7 words match in a word-by-word correspondence, indicating agreement in the overall meaning. However, the specific wording and structure may differ due to the translation process. The Samaritan Pentateuch and the Dead Sea Scrolls for this verse are not directly available, but any significant differences in wording or meaning from these sources would be noted in scholarly discussions. Overall, the MT and LXX show a strong agreement in this verse's message about the good man receiving favor and the evil man being condemned.
ט֗וֹב יָפִ֣יק רָ֭צוֹן מֵיְהוָ֑ה וְאִ֖ישׁ מְזִמּ֣וֹת יַרְשִֽׁיעַ׃
6 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 12:2
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.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
The Hebrew word פּוּק (puq) is a verb that primarily means to bring out, furnish, or promote. It is derived from a primitive root and covers a range of meanings including to produce, elicit, and cause to go out. The Hiphil form emphasizes causative actions, such as obtaining or securing something.
פּוּק vb. Hiph. bring out, furnish, promote
produce, furnish
bring out, elicit, obtain
his device do not promote.
base
H6329 פּוּק Hiph. bring out, furnish, promote
6329 puwq pook
a primitive root (identical with 6328 through the idea of
dropping out; compare 5312); to issue, i.e. furnish;
causatively, to secure; figuratively, to succeed:--afford,
draw out, further, get, obtain.
see HEBREW for 06328
see HEBREW for 05312
פּוּק (puq) — to promote.
1) to bring out, furnish, promote, go out, issue
1a) (Hiphil)
1a1) to produce, furnish
1a2) to bring out, elicit, obtain, cause to come out from
1a3) to promote
1a4) to cause to go out to
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
N-ms — Noun common · masculine singular absoluteHNcmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
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…
מְזִמָּה (mzimmah) refers to a plan or device, often with a connotation of evil intent. It can denote purpose, discretion, or plot, and may describe both wicked and wise schemes. The term is derived from a root meaning to plan and is used in contexts that highlight both malicious and clever intentions.
מְזִמָּה n.f. purpose, discretion, device
base
H4209 מְזִמָּה purpose, discretion, device
4209 mzimmah mez-im-maw'
from 2161; a plan, usually evil (machination), sometimes good
(sagacity):--(wicked) device, discretion, intent, witty
invention, lewdness, mischievous (device), thought, wickedly.
see HEBREW for 02161
מְזִמָּה (me.zim.mah) — plot.
1) purpose, discretion, device, plot
1a) purpose
1b) discretion
1c) devices (evil)
N-fp — Noun common · feminine plural absoluteHNcfpa
רָשַׁע (rasha`) is a Hebrew verb meaning to be wicked or to act wickedly. It covers various aspects of wrongdoing, including being guilty and condemning others in both civil and ethical contexts. The entries indicate a distinction between its basic meaning of wickedness and its implications of guilt and condemnation.
[רָשַׁע] vb. denom. be wicked, act wickedly
Qal
be wicked, act wickedly
be guilty
Hiph.
condemn as guilty, in civil relations
condemn as guilty, in ethical and religious relations
act wickedly, in ethics and religious
base
H7561 רָשַׁע vb. denom. be wicked, act wickedly .. be wicked, act wickedly
. be guilty
. . condemn as guilty, in civil relations
. condemn as guilty, in ethical and religious relations
. act wickedly, in ethics and religious
7561 rasha` raw-shah'
a primitive root; to be (causatively, do or declare) wrong;
by implication, to disturb, violate:--condemn, make trouble,
vex, be (commit, deal, depart, do) wicked(-ly, -ness).
רָשַׁע (ra.sah) — be wicked.
1) to be wicked, act wickedly
1a) (Qal)
1a1) to be wicked, act wickedly
1a2) to be guilty, be condemned
1b) (Hiphil)
1b1) to condemn as guilty (in civil relations)
1b2) to condemn as guilty (in ethical or religious relations)
1b3) to act wickedly (in ethics and religion)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…