Proverbs 13:19 — Word Study
WLCתַּאֲוָ֣ה נִ֭הְיָה תֶּעֱרַ֣ב לְנָ֑פֶשׁ וְתוֹעֲבַ֥ת כְּ֝סִילִ֗ים ס֣וּר מֵרָֽע׃
BSADesiretaʼăvâh [longing, craving] fulfilledhâyâh is sweetʻârêb▸ [delightful, pleasing] to the soulnephesh [the essence of a person, living being] but turningçûwr [to depart, turn aside] from evilraʻ [bad, morally wrong] is detestabletôwʻêbah [an abomination, disgusting] to foolskᵉçîyl [stupid people, those who reject God]
| Greek | English | Parsing |
|---|---|---|
| תַּאֲוָ֣ה | a desire | Noun common, feminine singular absolute |
| נִ֭הְיָה | done | Verb, Niphal, participle (active) feminine singular |
| תֶּעֱרַ֣ב | is pleasing | Verb, Qal, imperfect third person feminine singular |
| לְנָ֑פֶשׁ | to a person | Preposition, noun common feminine singular absolute |
| וְתוֹעֲבַ֥ת | and [is] an abomination of | Conjunction, noun common feminine singular construct |
| כְּ֝סִילִ֗ים | fools | Adj |
| ס֣וּר | to turn aside | Verb, Qal, infinitive construct common |
| מֵרָֽע׃ | from evil | Preposition |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Desire fulfilled is sweet to the soul, but turning from evil is detestable to fools. |
| KJV | The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil. |
| ASV | The desire accomplished is sweet to the soul; But it is an abomination to fools to depart from evil. |
| YLT | A desire accomplished is sweet to the soul, And an abomination to fools [is]: Turn from evil. |
| WEB | Longing fulfilled is sweet to the soul, but fools detest turning from evil. |
| BBE | To get one's desire is sweet to the soul, but to give up evil is disgusting to the foolish. |
Where they part company is כְּ֝סִילִ֗ים — see How Translations Differ.
The sentence consists of two main clauses connected by 'but', highlighting the contrast between the two ideas.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 13:19
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 Literature of Proverbsgenerated
Proverbs 13:19 highlights the contrast between the joy of fulfilled desire and the disdain for turning away from evil, emphasizing the moral choices individuals face. This verse is situated within a series of proverbs that provide insights into wise living and the consequences of one's actions, as seen in the surrounding verses that discuss discipline, companionship, and the fate of the righteous versus the wicked.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 13:12 | Hope deferred makes the heart sick, but desire fulfilled is a tree of life. |
| 2 | 1 Kings 1:48 | saying, ‘Blessed be the LORD, the God of Israel! Today He has provided one to sit on my throne, and my eyes have seen it.’” |
| 3 | Psalm 21:1–2 | O LORD, the king rejoices in Your strength. How greatly he exults in Your salvation! |
| 4 | Song of Solomon 3:4 | |
| 5 | 2 Timothy 4:7–8 | I have fought the good fight, I have finished the race, I have kept the faith. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — תַּאֲוָה, ta.'a.Vahgenerated
The word תַּאֲוָה (ta'avah) refers to a desire or longing, which can be positive or negative. It encompasses a range of meanings, including craving and appetite, and is often associated with the desires of the heart, as seen in contexts like Psalm 38:9.
In this verse, it signifies a fulfilled desire that brings sweetness to the soul, indicating that achieving what one yearns for can lead to satisfaction and joy.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses desire fulfilled and turning from evil, which are consistent with the KJV and ASV. All versions agree on the sweetness of fulfilled desire.
Where they part company is in the rendering of כְּ֝סִילִ֗ים. The BSB, KJV, ASV, and others use fools, while the FBV opts for stupid people.
Sentence Structuregenerated
The verse contains two main clauses connected by 'but'. The first clause centers on the subject of desire and its fulfillment, while the second clause addresses the action of turning from evil and its perception by fools.
The finite verb in the first clause is תֶּעֱרַב, is pleasing, which governs the subject תַּאֲוָה, desire. The second clause begins with the verb ס֣וּר, to turn aside, indicating a shift in focus to the moral implications of rejecting evil.
Septuagint Backgroundgenerated
The Septuagint translates תַּאֲוָה as ἐπιθυμίαι, which emphasizes the longing aspect of desire. This choice suggests a broader interpretation that includes both the emotional and physical aspects of desire.
The translation for וְתוֹעֲבַ֥ת is ἔργα, which shifts the focus slightly from the moral disgust implied in the Hebrew to a more general term for works or actions.
In plain words — the whole versegenerated
Proverbs 13:19 tells us that when our desires are fulfilled, it brings sweetness to our souls. However, turning away from evil is seen as detestable by fools. This verse highlights the importance of making wise choices and the joy that comes from achieving what we long for.
Frequently Asked Questionsgenerated
It means that when our longings are satisfied, it brings joy and contentment to our inner being.
Fools reject God's wisdom and do not understand the value of turning away from wrongdoing, seeing it instead as something unimportant.
By seeking wisdom and understanding from God, we can align our desires with His will and ensure they lead to fulfillment.
Ignoring discipline can lead to shame and poverty, as indicated in the preceding verse.
Reflection Questionsgenerated
- What desires in my life bring me true joy and fulfillment?
- How can I turn away from actions or thoughts that are considered evil?
- In what ways do I see the consequences of foolish behavior in my life or in others?
- How can I cultivate wisdom in my decisions and relationships?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting that fulfilled desire delights the soul, reflecting on the nature of human longing.
If desire is fulfilled, it delights the soul, etc. Every desire, whether good or bad, when it anticipates affection, delights the soul;Early Church Fathers on Proverbs 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 13:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe desire accomplished is sweet to the soul,.... Whether the desire be after riches and honour, after wisdom and knowledge; or after the best things, the knowledge of God, and communion with him; an
Read John Gill on Proverbs 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil. The desire accomplished is sweet to the soul: but (it is) abomination to fools to depart from evil.
Read Robert Jamieson on Proverbs 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe desire accomplished is sweet to the soul; the satisfaction of a man’ s desires by the enjoyment of the things desired is very acceptable to him; which may be taken either, 1. Of the desire of fools, which may be understood out of the next clause. So the sense of the verse is, It is sweet to sinners to indulge and satisfy their desires, which are wholly carnal and sinful, and for that reason they love sin, and hate the thoughts of leaving it, because their desires are wholly and fully set upon it. Or, 2. Of good desires, or of the desires of wise and good men, as the LXX., and Chaldee, and Syriac, and Arabic interpreters understand it, by the opposition of fools in the next clause. So…
Read Matthew Poole on Proverbs 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 13:19 The desire accomplished is sweet to the soul: but [it is] abomination to fools to depart from evil.Ver. 19. The desire accomplished is sweet to the soul.] Tota vita boni Christiani sanctum desiderium est, saith Augustine: The whole life of a good Christian is one holy desire; he even spends and exhales himself in continual sallies, as it were, and expressions of strongest affection to God, whom he hath chosen, and with whom he hath much sweet intercourse. He cannot be at rest without some comings in from him every day. And then, Oh the joys, the joys, the inconceivable joys! as she once cried out ‘ Oh that joy! O my God, when shall I be with thee?’ These were the dying words…
Read John Trapp on Proverbs 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) But it is abomination to fools . . .—That is, though their clinging to evil prevents the attainment of such objects as are worth desiring. If the verse be interpreted “therefore it is abomination,” &c, the sense will be, “because the satisfaction of desire is pleasant, therefore fools will not give up anything, though evil, on which they have set their minds.”
Read Charles John Ellicott on Proverbs 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. The desire accomplished] See on Proverbs 13:12.
Read AdamClarke on Proverbs 13 →CambridgeThe Cambridge Bible for Schools and Colleges19. but] If with R.V. we retain but, we must understand desire in the first clause in a good sense, as in Proverbs 13:12 : q.d. in spite of the sweetness of good desires accomplished, fools will not forsake evil to attain to it. Balaam’s desire, “let me die the death of the righteous” (Numbers 23:10), would have been “sweet to his soul” in its accomplishment, but it was abomination to him to depart from “the wages of unrighteousness.” (2 Peter 2:15.) Some, however, would understand the first clause as assigning a reason for what is stated in the second: Because the desire accomplished, &c., therefore it is abomination to fools to depart from the evil on which their heart is set.
Read Cambridge on Proverbs 13 →Albert Barnes1798–1870Barnes' Notes on the BibleThe connection is somewhat obscure. Either, “Satisfied desire is pleasant, therefore it is an abomination to fools to depart from the evil on which their minds are set;” or, “Sweet is the
Read Albert Barnes on Proverbs 13 →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
Desire fulfilled is sweet to the soul, but turning from evil is detestable to fools.
Longing fulfilled is sweet to the soul, but fools detest turning from evil.
Desire fulfilled is sweet to the soul, but turning from evil is detestable to fools.
A desire fulfilled is sweet to the soul, but fools abhor turning away from evil.
Tyndale line
The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil.
The desire accomplished is sweet to the soul; But it is an abomination to fools to depart from evil.
The desire accomplished is sweet to the soul: but it is an abomination to fools to depart from evil.
The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil.
A desire accomplished deliteth ye soule: but it is an abomination to fooles to depart from euil.
Strictly literal
The desire accomplished is sweet to the soul; but it is abomination to the foolish to depart from evil.
A desire accomplished is sweet to the soul, And an abomination to fools [is]: Turn from evil.
A desire accomplished is sweet to the soul, || And an abomination to fools || [Is] to turn from evil.
A desire accomplished is pleasant to the soul; but it is abomination to fools to depart from evil.
A longing realized is sweet to the appetite, but fools hate to turn away from evil.
From the Latin
The desire that is accomplished, delighteth the soul: fools hate them that flee from evil things.
Simplified
It's nice to see a wish come true, but stupid people hate to turn away from evil to achieve this.
To get one's desire is sweet to the soul, but to give up evil is disgusting to the foolish.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Proverbs 13:19 states, 'Desire fulfilled is sweet to the soul, but turning from evil is detestable to fools.' The Septuagint closely matches the Hebrew in meaning, with 7 of the 8 words corresponding, although it presents the verse in a different word order and structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, confirming the agreement with the Masoretic Text.
תַּאֲוָ֣ה נִ֭הְיָה תֶּעֱרַ֣ב לְנָ֑פֶשׁ וְתוֹעֲבַ֥ת כְּ֝סִילִ֗ים ס֣וּר מֵרָֽע׃
7 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 13:19
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.
תַּאֲוָה (ta'avah) means 'desire' and encompasses a range of meanings including longing, appetite, and covetousness. It can refer to both a subjective feeling of satisfaction and an objective charm or delight. The term is used in various contexts, sometimes with negative connotations such as lust or greed.
תַּאֲוָה n.f. desire
thing desired
base
H8378 תַּאֲוָה desire
8378 ta'avah tah-av-aw'
from 183 (abbreviated); a longing; by implication, a delight
(subjectively, satisfaction, objectively, a charm):--dainty,
desire, X exceedingly, X greedily, lust(ing), pleasant. See
also 6914.
see HEBREW for 0183
see HEBREW for 06914
תַּאֲוָה (ta.a.vah) — desire.
1) desire
1a) desire, wish, longings of one's heart
1a1) lust, appetite, covetousness (bad sense)
1b) thing desired, object of desire
N-fs — Noun common · feminine singular absoluteHNcfsa
de-zir': The verb "to desire" in the Scriptures usually means "to long for," "to ask for," "to demand," and may be used in a good or bad sense (compare De 7:25 the King James Version). the Revised Version (British and American) frequently renders the more literal meaning of the Hebrew. Compare Job 20:20, "delight"; Pr 21:20, "precious"; Ps 40:6, "delight"; aiteo (except Col 1:9), and erotao (except Lu 7:36) are rendered "to ask" and zeteo, "to seek" (compare Lu 9:9 et. al.). The Hebrew kacaph, literally, "to lose in…
→ SPIRITUAL De 4:29; Ps 9:1; 17:1; 22:26; 24:6; 25:5,15; 27:8,14; 33:20; 34:10; 37:4,7,9,34; 39:12; 40:1,8; 42:1-11; 51:1-17; 62:1; 63:1,8; 68:28; 69:3,32; 70:4; 81:10; 84:2; 86:11,12,16; 94:19; 105:4; 118:17; 119:2,10,20,40,77,88,116,117,122,133,149,156; 123:1,2; 130:5,6; 143:5,6; Pr 2:3-5; 8:17,34; Isa 8:17,19; 26:8,9; 40:31; 55:1,2,6; Jer 29:13; La 3:25,26,41; Ho 10:12; Hab 3:2; Mt 5:6;
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Niphal — Verb · Niphal · participle (active) feminine singularHVNrfsa
עָרֵב (areb) is a Hebrew verb meaning to be sweet or pleasant. It conveys the idea of being agreeable or taking pleasure in something. The entries consistently emphasize its pleasant qualities, with no significant disagreement among the lexicons.
[עָרַב] vb. be sweet, pleasant
base
H6149 [עָרֵב] be sweet, pleasant
6149 `areb aw-rabe'
a primitive root (identical with 6148 through the idea of
close association); to be agreeable:--be pleasant(-ing), take
pleasure in, be sweet.
see HEBREW for 06148
עָרַב (a.rev) — to please.
1) (Qal) to be pleasant, be sweet, be pleasing
1a) (TWOT) sweet, pleasant
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Prep | N-cs — Preposition · noun common feminine singular absoluteHR/Ncfsa
תּוֹעֵבַה (tow`ebah) means 'abomination' and refers to something morally disgusting. It can denote idolatry, unclean food, or ethical wickedness. The word is built from a feminine active participle of another root, and its usage encompasses both ritual and ethical contexts.
תּוֹעֵבַה 117 n.f. abomination
base
H8441 תּוֹעֵבַה abomination
8441 tow`ebah to-ay-baw'
or tonebah {to-ay-baw'}; feminine active participle of 8581;
properly, something disgusting (morally), i.e. (as noun) an
abhorrence; especially idolatry or (concretely) an idol:--
abominable (custom, thing), abomination.
see HEBREW for 08581
תּוֹעֵבַה (to.e.vah) — abomination.
1) a disgusting thing, abomination, abominable
1a) in ritual sense (of unclean food, idols, mixed marriages)
1b) in ethical sense (of wickedness etc)
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Adj — AdjHAampa
- All men are, without the knowledge of God
- Deny God
Ps 14:1; 53:1
- Blaspheme God
- Reproach God
- Make a mock at sin
- Despise instruction
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
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
Prep | Adj — PrepositionHR/Aamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23