Proverbs 2:14 — Word Study
WLCהַ֭שְּׂמֵחִים לַעֲשׂ֥וֹת רָ֑ע יָ֝גִ֗ילוּ בְּֽתַהְפֻּכ֥וֹת רָֽע׃
BSAfrom those who enjoysâmêach [take pleasure in, delight in] doingʻâsâh evilraʻ [wrongdoing, wickedness] and rejoicegîyl▸ [are glad, have joy] in the twistednesstahpukâh [perverseness, frowardness] of evilraʻ [bad, moral harm]
| Greek | English | Parsing |
|---|---|---|
| הַ֭שְּׂמֵחִים | the [ones] joyful | Particle |
| לַעֲשׂ֥וֹת | to do | Preposition, verb qal infinitive construct common |
| רָ֑ע | evil | Adj |
| יָ֝גִ֗ילוּ | they exult | Verb, Qal, imperfect third person masculine plural |
| בְּֽתַהְפֻּכ֥וֹת | in perverse things of | Preposition, noun common feminine plural construct |
| רָֽע׃ | evil | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | from those who enjoy doing evil and rejoice in the twistedness of evil, |
| KJV | Who rejoice to do evil, and delight in the frowardness of the wicked; |
| ASV | Who rejoice to do evil, And delight in the perverseness of evil; |
| YLT | Who are rejoicing to do evil, They delight in frowardness of the wicked, |
| WEB | who rejoice to do evil, and delight in the perverseness of evil, |
| BBE | Who take pleasure in wrongdoing, and have joy in the evil designs of the sinner; |
Where they part company is רָ֑ע — see How Translations Differ.
The main clause introduces the subjects, followed by a participial phrase that describes their actions, creating a clear and direct warning.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגִּיל
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 2:14
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 — Warnings Against Evilgenerated
Proverbs 2:14 is part of a passage that cautions against those who abandon righteousness for wickedness. The surrounding verses emphasize the importance of staying on the straight path and avoiding those who revel in evil. This theme is echoed throughout Proverbs, where wisdom and moral integrity are consistently upheld as virtues to pursue.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:23 | The fool delights in shameful conduct, but a man of understanding has wisdom. |
| 2 | Jeremiah 11:15 | What right has My beloved in My house, having carried out so many evil schemes? Can consecrated meat avert your doom, so that you can rejoice? |
| 3 | Habakkuk 1:15 | The foe pulls all of them up with a hook; he catches them in his dragnet, and gathers them in his fishing net; so he rejoices gladly. |
| 4 | Zephaniah 3:11 | On that day you will not be put to shame for any of the deeds by which you have transgressed against Me. For then I will remove from among you those who rejoice in their pride, and you will never again be haughty on My holy mountain. |
| 5 | 1 Corinthians 13:6 | Love takes no pleasure in evil, but rejoices in the truth. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שָׂמֵחַ, Ha.se.me.chimgenerated
The word שָׂמֵחַ (sameach) is a perfect passive participle that conveys a sense of joy or gladness. It is derived from the root for joy and describes individuals who find delight in their actions. In this context, it refers specifically to those who take pleasure in doing evil, contrasting with the pursuit of wisdom and righteousness.
Its parsing as a particle indicates that it functions to describe a state or quality of the subject, in this case, those who are joyful about wrongdoing. The positive connotations of joy are twisted here, as the joy is rooted in moral corruption.
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. The BSB has enjoy, and so do the KJV and ASV: all three convey the idea of finding pleasure in wrongdoing.
Where others part company with the BSB they part company over a real fork in the lexicon, not over style. Wrongdoing (BBE) emphasizes a broader sense of moral failure, while the others focus more on the specific term רָע.
Sentence Structuregenerated
The finite verb יָ֝גִ֗ילוּ (they exult) governs the main action of the verse, with several phrases describing the subjects and their actions. The structure highlights the contrast between the joyful exultation and the evil they embrace.
The Hebrew word order places emphasis on the subjects who are joyful, followed by their actions and the nature of what they rejoice in. This arrangement underscores the moral corruption of finding joy in wickedness.
Septuagint Backgroundgenerated
The Septuagint translates שָׂמֵחַ as εὐφραινόμενοι, which carries a similar connotation of joy but may also imply a sense of merriment that could be interpreted as a more general happiness. This choice reflects a broader understanding of joy that can exist even in the context of evil.
The Greek term διαστροφῇ for תַּהְפֻּכֹות indicates a focus on the twisted nature of actions, aligning with the Hebrew meaning while also emphasizing the moral implications of such perverse behavior.
In plain words — the whole versegenerated
Proverbs 2:14 warns against those who find joy in doing evil and take pleasure in its twisted nature. This verse is part of a larger section that advises against following wicked paths and highlights the dangers of moral corruption.
Frequently Asked Questionsgenerated
Rejoicing in evil refers to taking pleasure or delight in wrongful actions, which is condemned in this verse as a dangerous moral stance.
This verse fits into Proverbs' broader theme of contrasting wisdom and folly, emphasizing the importance of choosing righteousness over wickedness.
Modern examples might include unethical business practices, dishonesty, or any behavior that harms others while being celebrated or accepted in society.
Avoiding the pitfalls involves seeking wisdom, surrounding ourselves with righteous influences, and being aware of the moral implications of our actions.
Reflection Questionsgenerated
- In what ways do I see people taking joy in wrongdoing today?
- How can I cultivate a heart that delights in righteousness instead?
- What steps can I take to avoid the influence of those who rejoice in evil?
- How does this verse challenge my understanding of joy and morality?
The early church on this verse — how the Fathers read it
The early Church Fathers commented on this verse to illustrate moral lessons. Here are quotations from Gregory the Dialogist and Bede, who reflect on the nature of evil and its consequences.
For seeing the city, he wept over it, saying: If you had known, even you. This he did once, when he announced that the city would perish.Early Church Fathers on Proverbs 2 →
Who rejoice when they have done evil, etc. Therefore, they who do evil rejoice because they walk in dark ways and do not know where they are going.Early Church Fathers on Proverbs 2 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 2:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho rejoice to do evil,.... At the doing of it, or when they have done it; they are glad of an opportunity of doing mischief, and glory when they have done it; it is a sport and pastime to them,
Read John Gill on Proverbs 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho rejoice to do evil, and delight in the frowardness of the wicked; Who rejoice to do evil, (and) delight in the frowardness of the wicked - (Proverbs 10:23; Isaiah 3:9; Jeremiah 11:15.
Read Robert Jamieson on Proverbs 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho rejoice to do evil; seeking and embracing occasions of sin with diligence and greediness, and pleasing themselves both in the practice and remembrance of sin; whereas upright men abhor and watch against all occasions of sin beforehand, and mourn bitterly for it afterwards. Delight in the frowardness of the wicked; not only in their own sins, but in the sins of other wicked men, which shows a greater malignity of mind and love to sin. See .
Read Matthew Poole on Proverbs 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 2:14 Who rejoice to do evil, [and] delight in the frowardness of the wicked;Ver. 14. Who rejoice to do evil.] It is their meat, drink, sport; they cannot be merry unless the devil be their play fellow. This is reckoned as an aggravation of Jerusalem’ s sin: "When thou doest evil, then thou rejoicest." But better is the sorrow of him that suffereth evil than the jollity of him that doth evil, saith Augustine. Melior est tristitia iniqua patientis quam laetitia iniqua facientis.
Read John Trapp on Proverbs 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Delight in the frowardness of the wicked.—This positive taking pleasure in evil is mentioned by St. Paul (Romans 1:32) as the last stage of degradation.
Read Charles John Ellicott on Proverbs 2 →CambridgeThe Cambridge Bible for Schools and Colleges14. of the wicked] Or, of evil, R.V. text, as in Proverbs 2:12.
Read Cambridge on Proverbs 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13-15. Who leave the paths of uprightness — A description of these evil men, needing no comment. Delighting in the frowardness, the wickedness of the wicked, is one of their worst features. Comp. Psalms 50:17-18; Romans 1:32.
Read Daniel Denison Whedon on Proverbs 2 →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
from those who enjoy doing evil and rejoice in the twistedness of evil,
who rejoice to do evil, and delight in the perverseness of evil,
from those who enjoy doing evil and rejoice in the twistedness of evil,
who delight in doing evil, they rejoice in perverse evil;
Tyndale line
Who rejoice to do evil, and delight in the frowardness of the wicked;
Who rejoice to do evil, And delight in the perverseness of evil;
Who rejoice to do evil, and delight in the frowardness of evil;
Who rejoice to do evil, and delight in the frowardness of the wicked;
Which reioyce in doing euill, and delite in the frowardnesse of the wicked,
Strictly literal
who rejoice to do evil, [and] delight in the frowardness of evil;
Who are rejoicing to do evil, They delight in frowardness of the wicked,
Who are rejoicing to do evil, || They delight in [the] contrariness of the wicked,
Who rejoice to do evil, who are delighted in the perverseness of the bad;
They rejoice when they do evil and delight in the perversities of evil.
From the Latin
Who are glad when they have done evil, and rejoice in most wicked things:
Simplified
They happily do wrong; they love how twisted evil is.
Who take pleasure in wrongdoing, and have joy in the evil designs of the sinner;
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 2:14 reads, "הַשְּׂמֵחִים לַעֲשׂוֹת רָע יָגִילוּ בְּתַהְפֻּכ֥וֹת רָע," which translates to "from those who enjoy doing evil and rejoice in the twistedness of evil." The Septuagint agrees with the Masoretic Text, as all six words correspond directly, although the word order and articles differ due to the nature of Greek syntax. There are no significant differences in meaning between these witnesses for this verse.
הַ֭שְּׂמֵחִים לַעֲשׂ֥וֹת רָ֑ע יָ֝גִ֗ילוּ בְּֽתַהְפֻּכ֥וֹת רָֽע׃
6 of the 6 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 2:14
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.
שָׂמֵחַ (sameach) means glad, joyful, or merry, and is derived from the root word for joy. It encompasses feelings of happiness and rejoicing, and can also refer to those who express joy. The entries consistently emphasize its positive connotations without notable disagreement.
שָׂמֵחַ adj.verb. glad, joyful, merry
base
H8056 שָׂמֵחַ glad, joyful, merry
8056 sameach saw-may'-akh
from 8055; blithe or gleeful:--(be) glad, joyful, (making)
merry((-hearted), -ily), rejoice(-ing).
see HEBREW for 08055
שָׂמֵחַ (sa.me.ach) — glad.
1) joyful, merry, glad
1a) joyful, showing joy
1b) you who rejoice (subst)
Art | Adj — ParticleHTd/Aampa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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
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
גִּיל (giyl) is a Hebrew verb meaning to rejoice or be glad, often associated with a sense of excitement or levity. It can also imply trembling, particularly from fear. The word is built from a root that conveys the idea of spinning around due to strong emotions, covering both joy and fear.
[גִּיל] vb. rejoice (go around or about, be excited to levity)
Qal
rejoice
tremble
base
H1523 גִּיל rejoice (go around or about, be excited to levity)
1523 giyl gheel
or (by permutation) guwl {gool}; a primitive root; properly,
to spin round (under the influence of any violent emotion),
i.e. usually rejoice, or (as cringing) fear:--be glad, joy,
be joyful, rejoice.
גִּיל (gil) — to rejoice.
1) to rejoice, exult, be glad
1a) (Qal)
1a1) to rejoice
1a2) to tremble (from fear)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
תַּהְפֻּכָה (tahpukah) refers to a concept of perversity or a perverse thing. The entries consistently define it as a form of fraud or frowardness, emphasizing its negative connotation. It is linked to the root word for 'perversity' in Hebrew.
[תַּהְפֻּכָה] n.f. perversity, perverse thing
base
H8419 [תַּהְפֻּכָה] perversity, perverse thing
8419 tahpukah tah-poo-kaw'
from 2015; a perversity or fraud:--(very) froward(-ness,
thing), perverse thing.
see HEBREW for 02015
תַּהְפֻּכָה (tah.pu.khah) — perversity.
perversity, perverse thing
Prep | N-fp — Preposition · noun common feminine plural constructHR/Ncfpc
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
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