Proverbs 21:4 — Word Study
WLCרוּם־ עֵ֭ינַיִם וּרְחַב־ לֵ֑ב נִ֖ר רְשָׁעִ֣ים חַטָּֽאת׃
BSAHaughtyrûwm [lofty, proud] eyesʻayin and a proudrâchâb [broad, arrogant] heartlêb of the wickedrâshâʻ [morally wrong, guilty] [are] sinchaṭṭâʼâh [guilt, punishment for sin]
| Greek | English | Parsing |
|---|---|---|
| רוּם־ | haughtiness of | Noun common, masculine singular construct |
| עֵ֭ינַיִם | eyes | Noun common, feminine dual absolute |
| וּרְחַב־ | and a [person] arrogant of | Conjunction |
| לֵ֑ב | heart | Noun common, masculine singular absolute |
| נִ֖ר | [the] lamp of | Noun common, masculine singular construct |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| חַטָּֽאת׃ | [is] sin | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Haughty eyes and a proud heart— the guides of the wicked—are sin. |
| KJV | An high look, and a proud heart, and the plowing of the wicked, is sin. |
| ASV | A high look, and a proud heart, Even the lamp of the wicked, is sin. |
| YLT | Loftiness of eyes, and breadth of heart, Tillage of the wicked [is] sin. |
| WEB | A high look and a proud heart, the lamp of the wicked, is sin. |
| BBE | A high look and a heart of pride, ***of the evil-doer is sin. |
The translations agree on the portrayal of pride as sinful, particularly in the phrase describing haughty eyes.
The sentence is structured around a main clause with descriptive phrases that elaborate on the characteristics of the subject.
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 21:4
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 — The Teachings of Proverbsgenerated
Proverbs 21:4 emphasizes the importance of humility and righteousness, contrasting the prideful attitudes that lead to sin with the virtues that please the LORD. This verse serves as a reminder of the moral consequences of haughtiness, echoing themes found throughout the book of Proverbs, including the value of justice and righteousness as seen in Proverbs 21:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:17 | haughty eyes, a lying tongue, hands that shed innocent blood, |
| 2 | Proverbs 8:13 | To fear the LORD is to hate evil; I hate arrogant pride, evil conduct, and perverse speech. |
| 3 | Proverbs 30:13 | There is a generation—how haughty are their eyes and pretentious are their glances— |
| 4 | Psalm 10:4 | In his pride the wicked man does not seek Him; in all his schemes there is no God. |
| 5 | Isaiah 2:11–17 | The proud look of man will be humbled, and the loftiness of men brought low; the LORD alone will be exalted in that day. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — רוּם, rum-generated
The word רוּם (rum) is a noun that signifies height or elevation, often associated with haughtiness. It can describe both physical height and metaphorical pride, illustrating the arrogance that can lead to downfall. The parsing as a masculine singular construct indicates it is used here to describe the prideful nature of one's eyes.
In this verse, the emphasis on haughtiness reflects a broader biblical theme that warns against pride, which is frequently linked to moral failure. The use of רוּם suggests that such attitudes are not only undesirable but are also seen as guiding forces for the wicked.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is presented in the Berean Standard Bible, and it is consistent with the KJV and ASV, all translating רוּם as 'haughty'.
Sentence Structuregenerated
The main clause is governed by the predicate חַטָּֽאת, [is] sin, which encapsulates the essence of the statement. The structure includes several noun phrases that describe the characteristics of those who are wicked, emphasizing the attributes of pride and haughtiness.
The arrangement of the Hebrew words places the focus on the qualities of the eyes and heart, leading into the conclusion that these traits guide the wicked into sin.
Septuagint Backgroundgenerated
In the Septuagint, the word for wicked is rendered as ἀσεβῶν (asebōn), which emphasizes moral wrongdoing. This choice reflects a broader interpretation of the nature of wickedness, aligning with the moral teachings found in the Hebrew text.
The Greek translation indicates a concern for ethical behavior, suggesting that the attributes described in the Hebrew text are universally recognized as leading to moral failure.
In plain words — the whole versegenerated
Proverbs 21:4 states that haughty eyes and a proud heart are guides for the wicked and are considered sin. This verse highlights the negative consequences of pride and arrogance in one's character.
Frequently Asked Questionsgenerated
Haughty eyes refer to a proud or arrogant gaze, suggesting a sense of superiority over others.
Pride can blind individuals to their faults and lead them to act in ways that are morally wrong, distancing them from righteousness.
The heart represents one's inner thoughts and feelings, indicating that pride and arrogance stem from within a person.
These traits lead individuals to make poor moral choices, guiding them away from righteousness and towards sin.
Reflection Questionsgenerated
- In what ways do I see pride manifest in my own life?
- How can I cultivate humility in my relationships with others?
- What are some practical steps I can take to resist the temptation of arrogance?
- How does this verse challenge my understanding of moral character?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 21:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAn high look, and a proud heart,.... The former is a sign of the latter, and commonly go together, and are both abominable to the Lord; see Psalms 101:5.
Read John Gill on Proverbs 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAn high look, and a proud heart, and the plowing of the wicked, is sin.
Read Robert Jamieson on Proverbs 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAn high look; one gesture or sign of pride put for all the rest, . A proud heart; pride lurking and reigning in the heart, though it do not discover itself to men by outward actions, but be disguised with a show of humility, it is frequently. The ploughing; either, 1. Strictly and properly so called: even their civil or natural actions, which in themselves are lawful and good, are made sinful, as they are managed by ungodly men, without any regard to the service and glory of God, which ought to be the great end of all our actions, , and with a design of serving their own wicked lusts by it. Or, 2. Metaphorically, their designs and endeavours, which are said to be sin, because they are…
Read Matthew Poole on Proverbs 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 21:4 An high look, and a proud heart, [and] the plowing of the wicked, [is] sin.Ver. 4. An high look and proud heart.] And the ploughing of the wicked is sin.] As they plot and plough mischief - being the devil’ s hinds and drudges - so all their actions, natural, moral, spiritual, are turned into sin; whether they plough, or play, or pray, or eat, or sleep, "to the impure and unbelieving, all things are impure." Their proud or big swollen heart is full of filthy corrupt matter, that oozeth out still and offendeth the eyes of God’ s glory. Everything they do is as an evil vapour reeking from that loathsome dunghill, worse than those that came up from the five cities of the plain.…
Read John Trapp on Proverbs 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The plowing of the wicked.—i.e., their work, all they do; for it is not done to please God but themselves; nor carried on in His strength, but in reliance upon their own, and therefore it is “sin,” not pleasing to Him. For the word here translated “plowing,” see above on Proverbs 13:23, where it is rendered “tillage.” It may also signify “lamp” (see above on 13:9).
Read Charles John Ellicott on Proverbs 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. A high look] The evidence of pride, self-conceit, and vanity. A proud heart, from which the high look, c., come. And the ploughing] נר ner, lucerna, the lamp, the prosperity and posterity of the wicked is sin - it is evil in the seed, and evil in the root, evil in the branch, and evil in the fruit. They are full of sin themselves, and what they do is sinful.
Read AdamClarke on Proverbs 21 →CambridgeThe Cambridge Bible for Schools and Colleges4. the plowing] This, which is an admissible rendering, is virtually retained (the tillage) in R.V. marg. The haughty bearing, the proud look, the prosperous labours of the wicked are alike condemned as “sin.” But it is better to render lamp, instead of plowing or tillage, even the lamp of the wicked is sin. λαμπτήρ, LXX.; lucerna, Vulg. The lamp burning brightly and steadily in the tent or house is the symbol of the prosperity of an individual (Proverbs 13:9; Job 18:6; and of a dynasty, 1 Kings 11:36; 1 Kings 15:4). But in the case of “the wicked,” instead of being accepted with humble thankfulness as lighted by Jehovah (Psalms 18:28), it finds expression in “an high look and a proud…
Read Cambridge on Proverbs 21 →Albert Barnes1798–1870Barnes' Notes on the BibleThe plowing - The Hebrew word, with a change in its vowel points, may signify either: (1) the “fallow field,” the “tillage” of Proverbs 13:23, or (2) the lamp.
Read Albert Barnes on Proverbs 21 →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
Haughty eyes and a proud heart— the guides of the wicked—are sin.
A high look and a proud heart, the lamp of the wicked, is sin.
Haughty eyes and a proud heart—the guides of the wicked—are sin.
Haughty eyes and a proud heart – the agricultural product of the wicked is sin.
Tyndale line
An high look, and a proud heart, and the plowing of the wicked, is sin.
A high look, and a proud heart, Even the lamp of the wicked, is sin.
An high look, and a proud heart, even the lamp of the wicked, is sin.
A high look, and a proud heart, and the plowing of the wicked, is sin.
A hautie looke, and a proude heart, which is the light of the wicked, is sinne.
Strictly literal
Lofty eyes, and a proud heart, the lamp of the wicked, is sin.
Loftiness of eyes, and breadth of heart, Tillage of the wicked [is] sin.
Loftiness of eyes, and breadth of heart, || Tillage of the wicked [is] sin.
Haughtiness of the eyes, and an immoderate heart, are the sinful field of the wicked.
Haughty eyes and a proud heart— the lamp of the wicked—are sin.
From the Latin
Haughtiness of the eyes is the enlarging of the heart: the lamp of the wicked is sin.
Simplified
Pride and arrogance are the sins the wicked live by.
A high look and a heart of pride, ***of the evil-doer is sin.
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 show some alignment, with the Hebrew and Greek both addressing the themes of pride and wickedness. However, only two of the seven words match directly, indicating some interpretive differences in translation.
רוּם־ עֵ֭ינַיִם וּרְחַב־ לֵ֑ב נִ֖ר רְשָׁעִ֣ים חַטָּֽאת׃
2 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 21:4
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.
רוּם (rum) primarily means height or elevation, both in a literal sense and as a metaphor for haughtiness. It is derived from a root that conveys the idea of being high or elevated. The term appears in various contexts, emphasizing both physical height and a sense of arrogance.
רוּם, רֻם n.[m.] height, haughtiness
base
H7312 רוּם, רֻם height, haughtiness
7312 ruwm room
or rum {room}; from 7311; (literally) elevation or
(figuratively) elation:--haughtiness, height, X high.
see HEBREW for 07311
רוּם (rum) — height.
1) haughtiness, height, elevation
1a) height, loftiness
1b) haughtiness
Aramaic equivalent: rum (רוּם "height" H7314)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd — Noun common · feminine dual absoluteHNcfda
רָחָב (rachab) means wide or broad, covering both physical dimensions and metaphorical uses like pride or arrogance. It is derived from the root word רָחַב (rachav), which also conveys a sense of spaciousness. The entries consistently highlight its meanings as broad or wide, with a note on its use to describe arrogance.
רָחָב adj. wide, broad
base
H7342 רָחָב wide, broad
7342 rachab raw-khawb'
from 7337; roomy, in any (or every) direction, literally or
figuratively:--broad, large, at liberty, proud, wide.
see HEBREW for 07337
רָחָב (ra.chav) — Broad.
§ broad, wide
רָחָב (ra.chav) — broad: wide.
broad, wide
Also means: ra.chav (רָחָב ": arrogant" H7342I)
רָחָב (ra.chav) — broad: arrogant.
broad, wide
A sub-meaning of ra.chav (רָחָב ": wide" H7342H)
Conj | Adj — ConjunctionHC/Aamsc
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…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
נֵר (ner) and נִיר (nir) both mean 'lamp' in Hebrew. The word is derived from a root that suggests brightness or glistening, and it can refer to a literal lamp or light as well as a figurative one. The entries indicate that these forms are interchangeable, with no significant disagreement among the lexicons.
נֵר 43 n.m. lamp
base
נִיר n.[m.] lamp
base
H5216a נֵר lamp H5216b נִיר lamp
5216 niyr neer
or nir {neer}; also neyr {nare}; or ner {nare}; or (feminine)
nerah {nay-raw'}; from a primitive root (see 5214; 5135)
properly, meaning to glisten; a lamp (i.e. the burner) or
light (literally or figuratively):--candle, lamp, light.
see HEBREW for 05214
see HEBREW for 05135
נֵר (ner) — lamp.
lamp
Also means: nir (נִיר "lamp" H5216B)
נִיר (nir) — lamp.
lamp
Another spelling of ner (נֵר "lamp" H5216A)
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
N-fs — Noun common · feminine singular absoluteHNcfsa
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush