Proverbs 15:26 — Word Study
WLCתּוֹעֲבַ֣ת יְ֭הוָה מַחְשְׁב֣וֹת רָ֑ע וּ֝טְהֹרִ֗ים אִמְרֵי־ נֹֽעַם׃
BSAThe LORDYᵉhôvâh [Yehovah, the Lord of Israel] deteststôwʻêbah [has extreme hatred for, considers an abomination] the thoughtsmachăshâbâh [plans, devices, machinations] of the wickedraʻ [those who are morally bad, evil] but the wordsʼêmer [sayings, utterances] of the pureṭâhôwr [those who are clean, ceremonially pure] are pleasant [to Him]nôʻam [agreeable, delightful, full of pleasantness, as His delight, with His approval]
| Greek | English | Parsing |
|---|---|---|
| תּוֹעֲבַ֣ת | [are] [the] abomination of | Noun common, feminine singular construct |
| יְ֭הוָה | Yahweh | Noun proper |
| מַחְשְׁב֣וֹת | [the] plans of | Noun common, feminine plural construct |
| רָ֑ע | an evil [person] | Adj |
| וּ֝טְהֹרִ֗ים | and [are] clean | Conjunction |
| אִמְרֵי־ | words of | Noun common, masculine plural construct |
| נֹֽעַם׃ | kindness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD detests the thoughts of the wicked, but the words of the pure are pleasant to Him. |
| KJV | The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words. |
| ASV | Evil devices are an abomination to Jehovah; But pleasant words are pure. |
| YLT | An abomination to Jehovah [are] thoughts of wickedness, And pure [are] sayings of pleasantness. |
| WEB | Yahweh detests the thoughts of the wicked, but the thoughts of the pure are pleasing. |
| BBE | Evil designs are disgusting to the Lord, but the words of the clean-hearted are pleasing. |
The translations agree on the meaning of תּוֹעֵבַה — see How Translations Differ.
The sentence features a main clause contrasting the thoughts of the wicked with the words of the pure, structured to highlight this moral dichotomy.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 15:26
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 — Contrast of the Wicked and the Righteousgenerated
Proverbs 15:26 contrasts the thoughts of the wicked, which are detestable to the LORD, with the words of the pure, which are pleasing to Him. This verse highlights the moral distinctions in the thoughts and actions of individuals, emphasizing that God values purity and righteousness. The surrounding verses in this chapter further illustrate the consequences of pride, greed, and wickedness, reinforcing the importance of living a life aligned with God's standards.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:16–19 | There are six things that the LORD hates, seven that are detestable to Him: |
| 2 | Proverbs 24:9 | A foolish scheme is sin, and a mocker is detestable to men. |
| 3 | Jeremiah 4:14 | Wash the evil from your heart, O Jerusalem, so that you may be saved. How long will you harbor wicked thoughts within you? |
| 4 | Matthew 15:19 | For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, and slander. |
| 5 | Proverbs 15:23 | A man takes joy in a fitting reply— and how good is a timely word! |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — תּוֹעֵבַה, to.'a.Vatgenerated
The word תּוֹעֵבַה (to'evah) refers to something that is morally disgusting or an abomination, often associated with idolatry or unethical behavior. It is a feminine singular noun, indicating a specific type of abhorrence that the LORD feels towards the wicked.
This term is used throughout the Bible to describe things that are profoundly offensive to God. The parsing as a noun highlights its role in expressing a strong moral judgment against evil thoughts and intentions.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here on the meaning of the verse, emphasizing the LORD's detestation of wicked thoughts and His pleasure in pure words.
Sentence Structuregenerated
The main clause is structured around the finite verb תּוֹעֵבַה, detests, which governs the thoughts of the wicked and contrasts them with the words of the pure. The sentence is built to emphasize this contrast, with two distinct noun phrases serving as subjects.
The first part of the verse focuses on the wicked, while the second part shifts to the pure, illustrating the opposing moral standings.
Septuagint Backgroundgenerated
The Septuagint translates תּוֹעֵבַה as βδέλυγμα (bdelygma), which also conveys a sense of something that is loathsome or detestable. This choice reflects the translators' understanding of the severity of God's feelings towards wickedness.
The use of λογισμὸς for מַחְשְׁב֣וֹת suggests a focus on the reasoning or thoughts behind actions, emphasizing the intellectual aspect of wickedness.
In plain words — the whole versegenerated
Proverbs 15:26 tells us that the LORD hates the thoughts of wicked people, but He finds the words of those who are pure to be delightful. This verse highlights the difference between evil intentions and pure speech, showing what pleases God.
Frequently Asked Questionsgenerated
It means that God finds the intentions and plans of wicked individuals to be morally repugnant and contrary to His nature.
The words of the pure reflect honesty, integrity, and righteousness, which align with God's character and bring Him joy.
By aligning our thoughts with God's truth and speaking words that reflect His love, righteousness, and purity.
It teaches us the importance of maintaining a pure heart and mind, as our thoughts influence our words and actions.
Reflection Questionsgenerated
- What thoughts do I need to bring before God for His cleansing?
- How can I cultivate a heart that produces pure words?
- In what ways can I guard against wicked thoughts in my daily life?
- How does understanding God's view of wickedness affect my behavior?
The early church on this verse — how the Fathers read it
Early Christian writers reference this verse to discuss the nature of wickedness and the purity of faith. Quotations from Origen and Bede illustrate their interpretations of the contrast between wicked thoughts and pure words.
If every evil word is an abomination to the Lord your God, how great an abomination must be supposed the evil word of denial and the evil word of publicly proclaiming another god and the evil oath by the fortune of people,Early Church Fathers on Proverbs 15 →
The thoughts of the wicked are an abomination to the Lord, etc. The Lord abhors the thoughts of heretics, indeed all contrary to piety, and the pure word of true faith will be established by Him, when in the judgment,Early Church Fathers on Proverbs 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 15:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe thoughts of the wicked [are] an abomination to the Lord,.... They are known unto the Lord, who is the searcher of the heart, and a discerner of the thoughts and intents of it; he knows they are
Read John Gill on Proverbs 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words.
Read Robert Jamieson on Proverbs 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe thoughts of the wicked; and much more their words, which express their thoughts; for thoughts are said to be free, and wicked men are seldom and but little concerned for the sins of their thoughts. The words of the pure, which discover and proceed from their thoughts, . Pleasant; acceptable to God, which is opposed to abomination to him.
Read Matthew Poole on Proverbs 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:26 The thoughts of the wicked [are] an abomination to the LORD: but [the words] of the pure [are] pleasant words.Ver. 26. The thoughts of the wicked are abomination.] Let him not think to think at liberty. Thought is not free, as some fools would have it. To such God saith, "Hearken, O earth; behold I bring evil upon this people, even the fruit of their thoughts." The very heathen could say, Fecit quisque quantum voluit, What evil a man wills he doth. And Incesta est et sine stupro quoe stuprum cupit. He that lusteth after a woman, hath lain with her in his heart. "If I regard iniquity in mine heart," saith David, "shall not God find this out, and for it reject my prayer?"…
Read John Trapp on Proverbs 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) The thoughts of the wicked.—Rather, thoughts of evil, wicked designs.But the words of the pure are pleasant words.—Rather, pleasant words (i.e., kindly meant, soothing words; comp. Proverbs 16:24) are pure in God’s sight; accepted by Him as coming from a well-meaning heart.
Read Charles John Ellicott on Proverbs 15 →CambridgeThe Cambridge Bible for Schools and Colleges26. thoughts of the wicked … pleasant words] Lit. devices of evil … words of pleasantness. The contrast is between these, and then further between the former, as “abomination to Jehovah,” and the latter as “pure,” and therefore acceptable to Him. There is possibly, as Maurer suggests, a sacrificial reference (“sensu Levitico”); comp. Proverbs 15:8 above and “a pure offering,” Malachi 1:11.
Read Cambridge on Proverbs 15 →Albert Barnes1798–1870Barnes' Notes on the BibleSome prefer the margin, and render, words of pleasantness are pure.
Read Albert Barnes on Proverbs 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. Thoughts of the wicked — Or, wicked devices, plans. Words of the pure are pleasant — “Words of kindness are pure or gracious words.” So Conant and Zockler.
Read Daniel Denison Whedon on Proverbs 15 →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 LORD detests the thoughts of the wicked, but the words of the pure are pleasant to Him.
Yahweh detests the thoughts of the wicked, but the thoughts of the pure are pleasing.
The LORD detests the thoughts of the wicked, but the words of the pure are pleasant to Him.
The Lord abhors the plans of the wicked, but pleasant words are pure.
Tyndale line
The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words.
Evil devices are an abomination to Jehovah; But pleasant words are pure.
Evil devices are an abomination to the LORD: but pleasant words are pure.
The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words.
The thoughts of ye wicked are abomination to the Lord: but the pure haue pleasant wordes.
Strictly literal
The thoughts of the evil [man] are an abomination to Jehovah; but pure words are pleasant.
An abomination to Jehovah [are] thoughts of wickedness, And pure [are] sayings of pleasantness.
Thoughts of wickedness [are] an abomination to YHWH, || And sayings of pleasantness [are] pure.
An abomination of the Lord are the thoughts of the bad man; but pleasant speeches are pure [before him].
Yahweh hates the thoughts of wicked people, but the words of kindness are pure.
From the Latin
Evil thoughts are an abomination to the Lord: and pure words most beautiful shall be confirmed by him.
Simplified
The Lord hates the thoughts of the wicked, but he honors the words of the pure.
Evil designs are disgusting to the Lord, but the words of the clean-hearted are pleasing.
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 closely in their wording, with all seven words matched. The Dead Sea Scrolls show one word intact and several restored, indicating some textual preservation but also editorial intervention.
תּוֹעֲבַ֣ת יְ֭הוָה מַחְשְׁב֣וֹת רָ֑ע וּ֝טְהֹרִ֗ים אִמְרֵי־ נֹֽעַם׃
7 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.
[תועבת] [יהוה] מחשבות רע וטהרים [אמרי] [נעם]
1 word on the leather — 2 partly restored, 4 supplied entire by an editor.
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 15:26
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.
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)
N-fs — Noun common · feminine singular constructHNcfsc
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…
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)
N-proper — Noun properHNpt
מַחֲשָׁבָה (machashabah) refers to thoughts, devices, plans, or inventions, encompassing both good and bad intentions. It is derived from a root meaning to contrive or devise. The entries consistently highlight its use in contexts relating to intention and creativity.
מַחֲשָׁבָה n.f. thought, device
thought
device, plan, purpose
invention
base
H4284 מַחֲשָׁבָה thought, device . thought
. device, plan, purpose
. invention
4284 machashabah makh-ash-aw-baw'
or machashebeth {makh-ash-eh'-beth}; from 2803; a
contrivance, i.e. (concretely) a texture, machine, or
(abstractly) intention, plan (whether bad, a plot; or good,
advice):--cunning (work), curious work, device(-sed),
imagination, invented, means, purpose, thought.
see HEBREW for 02803
מַחֲשָׁבָה (ma.cha.sha.vah) — plot.
1) thought, device
1a) thought
1b) device, plan, purpose
1c) invention
N-fp — Noun common · feminine plural constructHNcfpc
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 — AdjHAamsa
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Conj | Adj — ConjunctionHC/Aampa
klen (Anglo-Saxon cloene, "clear," "pure"): Rendering four Hebrew roots: bar, etc., "purify," "select," "make shining"; zakh, etc., "bright," "clean" "pure"; naqi, "free from," "exempt"; Taher, "clean," "pure," "empty," "bright" (?) the principal root, rendered "clean" 80 times (the King James Version); occurring in all its forms in various renderings about 200 times; also one Greek root, katharos, etc., akin to castus, "chaste," "free from admixture or adhesion of anything that soils, adulterates, corrupts" (Thayer's Lexicon). The physical, ritual, ethical, spiritual, figurative uses continually overlap, especially the last four.
1. Physical:
The physical use is infrequent: "Wash .... with snow water, and make my hands never so clean" (zakhakh, Job 9:30; figurative also); "clean provender" (hamits, the Revised Version (British and…
Clean
The various forms of uncleanness according to the Mosaic law are enumerated in Lev. 11-15; Num. 19. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (Gen. 7:2). The regulations regarding such animals are recorded in Lev. 11 and Deut. 14:1-21.
The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat tail of certain sheep (Ex. 29:13, 22; Lev. 3:4-9; 9:19; 17:10; 19:26).
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
N-mp — Noun common · masculine plural constructHNcmpc
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…
נֹ֫עַם (no`am) refers to concepts of pleasantness, delightfulness, and beauty. It is derived from a root meaning agreeableness and is used in contexts such as the delightfulness of God in the temple (Psalms 27:4, 90:17) and as a symbolic name for one of two staves in Zechariah 11:7. The word encompasses kindness and favor.
נֹ֫עַם n.m. ψ 90:17 delightfulness, pleasantness (Ecclus נועם תירוש 32:6);—נ׳ abs. Zc 11:7 + 4 t.; cstr. ψ 27:4 90:17;—
delightfulness of י׳: contemplated in temple ψ 27:4, shewn in his favour, וִיהִי נ׳ אדני ... עָלֵינוּ 90:17.
H5278 נֹ֫עַם delightfulness, pleasantness
5278 no`am no'-am
from 5276; agreeableness, i.e. delight, suitableness,
splendor or grace:--beauty, pleasant(-ness).
see HEBREW for 05276
נֹ֫עַם (no.am) — pleasantness.
1) kindness, pleasantness, delightfulness, beauty, favour
1a) delightfulness
1b) symbolic name of one of two staves
1c) pleasantness
N-ms — Noun common · masculine singular absoluteHNcmsa
kind'-nes (checedh; chrestotes): "Kindness" in the Old Testament is (with one exception) the translation of checedh, "kindness," "favor," "mercy," etc., used chiefly of man but also of God (Ge 20:13; 40:14; 1Sa 15:6; 20:14,15; 2Sa 9:3; Ne 9:17; Ps 141:5; Isa 54:8,10, etc.); Tobh, "good," is once so translated (2Sa 2:6). In the New Testament chrestotes, "usefulness," "beneficence," is rendered "kindness" 4 t in the King James Version (2Co 6:6;