Proverbs 24:20 — Word Study
WLCכִּ֤י׀ לֹֽא־ תִהְיֶ֣ה אַחֲרִ֣ית לָרָ֑ע נֵ֖ר רְשָׁעִ֣ים יִדְעָֽךְ׃
BSAForkîy [because of their actions] the evil [man]raʻ [morally bad, wicked] hashâyâh▸ nolôʼ [none, not any] futureʼachărîyth [end, outcome, posterity] the lampnîyr [a candle, a light] of the wickedrâshâʻ [guilty of sin, morally wrong] will be extinguisheddâʻak▸ [put out, snuffed out]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י׀ | for | Particle |
| לֹֽא־ | not | Particle |
| תִהְיֶ֣ה | it will belong | Verb, Qal, imperfect third person feminine singular |
| אַחֲרִ֣ית | a future | Noun common, feminine singular absolute |
| לָרָ֑ע | to the evil [person] | Preposition |
| נֵ֖ר | [the] lamp of | Noun common, masculine singular construct |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| יִדְעָֽךְ׃ | it will be extinguished | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the evil man has no future; the lamp of the wicked will be extinguished. |
| KJV | For there shall be no reward to the evil man; the candle of the wicked shall be put out. |
| ASV | For there shall be no reward to the evil man; The lamp of the wicked shall be put out. |
| YLT | For there is not a posterity to the evil, The lamp of the wicked is extinguished. |
| WEB | for there will be no reward to the evil man. The lamp of the wicked will be snuffed out. |
| BBE | For there will be no future for the evil man; the light of sinners will be put out. |
Where they part company is in the rendering of נֵר — see How Translations Differ.
The structure consists of a main clause followed by two phrases that elaborate on the condition and fate of the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַחֲרִית
verbהָיָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 24:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom on the Fate of the Wickedgenerated
Proverbs 24:20 is part of a series of proverbs that provide moral instruction and warnings against envy of the wicked. The surrounding verses encourage the reader to trust in the Lord and avoid the paths of those who do evil, emphasizing the ultimate consequences of such choices. This verse specifically highlights that the evil man has no future, contrasting with the hope found in righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 9:17 | The wicked will return to Sheol— all the nations who forget God. |
| 2 | Psalm 11:6 | On the wicked He will rain down fiery coals and sulfur; a scorching wind will be their portion. |
| 3 | Isaiah 3:11 | Woe to the wicked; disaster is upon them! For they will be repaid with what their hands have done. |
| 4 | Proverbs 13:9 | The light of the righteous shines brightly, but the lamp of the wicked is extinguished. |
| 5 | Proverbs 20:20 | Whoever curses his father or mother, his lamp will be extinguished in deepest darkness. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אַחֲרִית, 'a.cha.Ritgenerated
The noun אַחֲרִית (achariyth) means 'end' or 'after-part,' and it encompasses concepts like the future and posterity. Its use here indicates that the evil person will not have a lasting outcome or legacy.
The parsing as a feminine singular absolute noun suggests a definitive state or condition, emphasizing the absence of a future for the wicked.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses no future to convey the absence of hope for the evil man.
Sentence Structuregenerated
The main clause is governed by the verb תִהְיֶ֣ה, it will belong, which states the condition of the evil man. This clause is supported by a prepositional phrase indicating the subject's state and a noun phrase that serves as the subject.
The Hebrew word order places emphasis on the absence of a future for the wicked, highlighting the certainty of their fate.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אַחֲרִית is rendered as ἔκγονα, which means 'offspring' or 'descendants'. This choice shifts the focus slightly from a general future to a more specific lineage or legacy.
The translation of נֵר as πονηρῶν indicates a direct connection to the moral quality of the wicked, emphasizing their character in the context of their fate.
In plain words — the whole versegenerated
Proverbs 24:20 tells us that the evil man has no future, and the lamp of the wicked will be extinguished. This verse warns against envying those who do wrong, emphasizing that their end is certain and bleak.
Frequently Asked Questionsgenerated
It means that the life and legacy of the wicked will not endure; they will face consequences for their actions.
The lamp symbolizes guidance and life; when it is extinguished, it indicates the end of their influence and existence.
It serves as a warning against envying evildoers, reinforcing the idea that their apparent success is temporary and will ultimately lead to destruction.
We learn that choosing righteousness leads to a hopeful future, while wickedness leads to certain demise.
Reflection Questionsgenerated
- In what ways do I see the consequences of evil in the world around me?
- How can I ensure that my actions lead to a positive future rather than a negative one?
- What steps can I take to avoid being envious of those who seem to prosper through wrongdoing?
- How does understanding the fate of the wicked affect my moral choices?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 24:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor there shall be no reward to the evil [man],.... No reward of good things, such as is for the righteous in a way of grace; but he shall have a reward of evil things, a just recompence of reward
Read John Gill on Proverbs 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor there shall be no reward to the evil man; the candle of the wicked shall be put out. For there shall be no reward to the evil (man) - contrast end of Pro 24:14.
Read Robert Jamieson on Proverbs 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere shall be no reward to the evil man; all his hopes and happiness shall quickly and eternally perish, and he shall have the share in those solid felicities and blessed recompences of a better life which thou shalt enjoy; therefore thou hast no reason to envy him. The candle of the wicked shall be put out; all their comfort and glory shall cease.
Read Matthew Poole on Proverbs 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 24:20 For there shall be no reward to the evil [man]; the candle of the wicked shall be put out.Ver. 20. For there shall be no reward.] He shall suffer both pain of loss, and pain of sense, which whether is the more grievous, is hard to determine. Sure it is, that the tears of hell are not sufficient to bewail the loss of heaven; their worm of grief gnaws as painfully as their fire burns. "Depart from me, ye cursed," sounds as harsh in their ears as that which follows, "into everlasting flames."
Read John Trapp on Proverbs 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) For there shall be no reward.—Literally, future, as in Proverbs 24:15. The candle of the wicked shall be put out·—See above on Proverbs 13:9.
Read Charles John Ellicott on Proverbs 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. For there shall be no reward to the evil man] אחרית acharith. There shall not be the future state of blessedness to the wicked. See Clarke on Proverbs 24:14. His candle shall be put out; his prosperity shall finally cease, or he shall have no posterity. Some have thought that this text intimates the annihilation of sinners; but it refers not to being, but to the state or condition of that being. The wicked shall be; but they shall not be HAPPY.
Read AdamClarke on Proverbs 24 →CambridgeThe Cambridge Bible for Schools and Colleges20. reward] See Proverbs 24:14, and Proverbs 23:18, note. candle] Rather, lamp, R.V. Comp. Proverbs 13:9, Proverbs 20:20. The lamp going out accords with the “no reward,” or “future” of the preceding clause.
Read Cambridge on Proverbs 24 →Albert Barnes1798–1870Barnes' Notes on the BibleNo reward - literally, “no future,” no life worthy to be called life, no blessing.
Read Albert Barnes on Proverbs 24 →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
For the evil man has no future; the lamp of the wicked will be extinguished.
for there will be no reward to the evil man. The lamp of the wicked will be snuffed out.
For the evil man has no future; the lamp of the wicked will be extinguished.
for the evil person has no future, and the lamp of the wicked will be extinguished.
Tyndale line
For there shall be no reward to the evil man; the candle of the wicked shall be put out.
For there shall be no reward to the evil man; The lamp of the wicked shall be put out.
For there will be no reward to the evil man; the lamp of the wicked shall be put out.
For there shall be no reward to the evil man ; the candle of the wicked shall be extinguished.
For there shall bee none ende of plagues to the euill man: the light of the wicked shall bee put out.
Strictly literal
for there shall be no future to the evil [man]; the lamp of the wicked shall be put out.
For there is not a posterity to the evil, The lamp of the wicked is extinguished.
For there is not a posterity to the evil, || The lamp of the wicked is extinguished.
For there will be no [happy] future for the bad man: the lamp of the wicked will be quenched.
for the evil person has no future and the lamp of wicked people will go out.
From the Latin
For evil men have no hope of things to come, and the lamp of the wicked shall be put out.
Simplified
for evil people have no future—the lamp of the wicked will be snuffed out.
For there will be no future for the evil man; the light of sinners will be put out.
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 states, "For the evil man has no future; the lamp of the wicked will be extinguished." The Septuagint, while it has a different word order and structure, agrees with the overall meaning of the Masoretic Text. However, it does not provide a direct word-for-word correspondence for all parts of the verse, indicating some variation in phrasing. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this specific verse, so their agreement or disagreement cannot be assessed here.
כִּ֤י׀ לֹֽא־ תִהְיֶ֣ה אַחֲרִ֣ית לָרָ֑ע נֵ֖ר רְשָׁעִ֣ים יִדְעָֽךְ׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 24:20
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
אַחֲרִית (achariyth) means 'end' or 'after-part' and encompasses concepts like the future, posterity, and remnants. It can refer to the last time or the latter part of events, often with prophetic implications. The word is derived from a root meaning 'to be behind' and is noted in various contexts, including discussions of time and lineage.
אַחֲרִית 61 n.f. after-part, end
base
H319 אַחֲרִית after-part, end
319 'achariyth akh-ar-eeth'
from 310; the last or end, hence, the future; also
posterity:--(last, latter) end (time), hinder (utter) -most,
length, posterity, remnant, residue, reward.
see HEBREW for 0310
אַחֲרִית (a.cha.rit) — end.
1) after part, end
1a) end, issue, event
1b) latter time (prophetic for future time)
1c) posterity
1d) last, hindermost
Aramaic equivalent: a.cha.rit (אַחֲרִית "latter" H0320)
N-fs — Noun common · feminine singular absoluteHNcfsa
fu'-tur, fu'-chur.
See ESCHATOLOGY.
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Prep | Adj — PrepositionHRd/Aamsa
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)
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…
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
The Hebrew word דָּעַךְ (*da'akh*) is a primitive root meaning to go out or be extinguished. It covers a range of meanings including to dry up, be made extinct, or be quenched. The entries describe its use in different stems, such as Qal and Niph, indicating various nuances of extinguishing or drying.
[דָּעַךְ] vb. go out, be extinguished
Qal go out, be extinguished
Niph. be made extinct, dried up
Pu. of assailants, be extinguished, quenched
base
H1846 [דָּעַךְ] go out, be extinguished .go out, be extinguished
. be made extinct, dried up
. of assailants, be extinguished, quenched
1846 da`ak daw-ak'
a primitive root; to be extinguished; figuratively, to expire
or be dried up:--be extinct, consumed, put out, quenched.
דָּעַךְ (da.akh) — to put out.
1) to go out, be extinguished, dry up
1a) (Qal) to go out, be extinguished
1b) (Niphal) to be made extinct, be dried up
1c) (Pual) to be extinguished, be quenched
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms