Proverbs 28:1 — Word Study
WLCנָ֣סוּ וְאֵין־ רֹדֵ֣ף רָשָׁ֑ע וְ֝צַדִּיקִ֗ים כִּכְפִ֥יר יִבְטָֽח׃
BSAThe wickedrâshâʻ [morally wrong, guilty of sin, evil people] fleenûwç■ [run away, escape] when no oneʼayin [no man, none] pursuesrâdaph [chases, follows with hostile intent] ◂but the righteoustsaddîyq [just, righteous before God, those made right with God] are as boldbâṭach▸ [confident, fearless] as a lionkᵉphîyr [young, fierce]
| Greek | English | Parsing |
|---|---|---|
| נָ֣סוּ | they flee | Verb, Qal, perfect third person common plural |
| וְאֵין־ | and there not | Conjunction, noun common masculine singular construct |
| רֹדֵ֣ף | [is one who] pursues | Verb, Qal, participle (active) masculine singular |
| רָשָׁ֑ע | [the] wicked | Noun common, masculine singular absolute |
| וְ֝צַדִּיקִ֗ים | and righteous [people] | Conjunction |
| כִּכְפִ֥יר | like a young lion | Preposition, noun common masculine singular absolute |
| יִבְטָֽח׃ | he is confident | 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 | The wicked flee when no one pursues, but the righteous are as bold as a lion. |
| KJV | The wicked flee when no man pursueth: but the righteous are bold as a lion. |
| ASV | The wicked flee when no man pursueth; But the righteous are bold as a lion. |
| YLT | The wicked have fled and there is no pursuer. And the righteous as a young lion is confident. |
| WEB | The wicked flee when no one pursues; but the righteous are as bold as a lion. |
| BBE | The evil man goes running away when no man is after him, but the upright are without fear, like the lion. |
Translations agree on the key terms, maintaining the contrast between the wicked and the righteous.
Two main clauses present a clear contrast between the behaviors of the wicked and the righteous.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצַדִּיק
verbנוּס
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 28:1
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 — Contrasting the Wicked and the Righteousgenerated
Proverbs 28:1 presents a stark contrast between the wicked and the righteous. The wicked flee in fear, even when there is no one pursuing them, indicating their guilty conscience and inner turmoil. In contrast, the righteous are described as bold as a lion, reflecting their confidence and trust in God. This theme of moral contrast continues in the following verses, emphasizing the consequences of one's actions and character.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:17–36 | And I will set My face against you, so that you will be defeated by your enemies. Those who hate you will rule over you, and you will flee when no one pursues you. |
| 2 | Deuteronomy 28:7–25 | The LORD will cause the enemies who rise up against you to be defeated before you. They will march out against you in one direction but flee from you in seven. |
| 3 | 2 Kings 7:6–7 | For the Lord had caused the Arameans to hear the sound of chariots, horses, and a great army, so that they said to one another, “Look, the king of Israel must have hired the kings of the Hittites and Egyptians to attack us.” |
| 4 | Psalm 53:5 | There they are, overwhelmed with dread, where there was nothing to fear. For God has scattered the bones of those who besieged you. You put them to shame, for God has despised them. |
| 5 | Isaiah 7:2 | When it was reported to the house of David that Aram was in league with Ephraim, the hearts of Ahaz and his people trembled like trees in the forest shaken by the wind. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — רָשָׁע, ra.Sha'generated
The Hebrew word רָשָׁע (rasha`) refers to someone who is wicked or guilty of wrongdoing. It describes individuals who act contrary to God's laws and moral standards. The parsing indicates that it is a singular noun, emphasizing the individual nature of wickedness.
In this verse, the wicked are characterized by their fear and flight, suggesting that their actions stem from guilt and a lack of security. This contrasts sharply with the righteous, who are portrayed as confident and fearless, standing firm like a lion.
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.
Sentence Structuregenerated
The verse consists of two main clauses, with the first clause describing the actions of the wicked and the second clause contrasting them with the righteous. The finite verbs are נָ֣סוּ (they flee) and יִבְטָֽח (he is confident), which anchor the contrasting actions.
The structure emphasizes the fearfulness of the wicked and the boldness of the righteous, showcasing the moral dichotomy between the two groups.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נָ֣סוּ is translated as φεύγει (pheugei), meaning 'to flee.' This choice highlights the urgency and fear of the wicked.
The term for the righteous, צַדִּיקִ֗ים, is rendered as δίκαιος (dikaios), reinforcing the idea of moral uprightness and confidence.
In plain words — the whole versegenerated
Proverbs 28:1 tells us that the wicked run away in fear, even when no one is chasing them. In contrast, the righteous are bold and confident, like a lion. This verse highlights the differences in behavior and mindset between the wicked and the righteous.
Frequently Asked Questionsgenerated
It suggests that the wicked are driven by guilt and fear, causing them to act irrationally even without external threats.
The righteous are confident and secure in their standing before God, which gives them the courage to face challenges.
A lion symbolizes strength, courage, and confidence, traits that characterize the righteous in their faith and actions.
We can reflect on whether we act out of fear like the wicked or with confidence like the righteous, and strive to embody the latter.
Reflection Questionsgenerated
- In what areas of my life do I feel fear like the wicked, and how can I address that?
- How can I cultivate the boldness of a lion in my faith and actions?
- What steps can I take to ensure I am living righteously before God?
- How does understanding this verse change the way I view my challenges and fears?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse, illustrating the inner turmoil of the wicked and the steadfastness of the righteous.
How do [the wicked] flee when no one pursues? He has that within which drives him on—an accuser in his conscience, and this he carries about everywhere.Early Church Fathers on Proverbs 28 →
The wicked flee when no one pursues. He who is not strong in faith sometimes deserts faith of his own accord, even if no persecutor pursues him, when he renders himself similar to the infidel by thefts, perjuries, fornications, poisonings,Early Church Fathers on Proverbs 28 →
But the righteous are as confident as a lion, etc. The lion does not tremble in the face of beasts because he knows he prevails over all.Early Church Fathers on Proverbs 28 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 28:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wicked flee when no man pursueth,.... Through the terrors of a guilty conscience, as in Cain and others; who fear where no immediate cause of fear is, are frightened with their own shadows; and
Read John Gill on Proverbs 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wicked flee when no man pursueth: but the righteous are bold as a lion.
Read Robert Jamieson on Proverbs 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 28 The character of the righteous and of the wicked, with the blessed fruits of integrity, and evil effects of sin, . The evil of concealing and blessedness of confessing sin, . The evil of oppression and violence, the benefit of industry and faithfulness, with sundry other observations, . The wicked flee when no man pursueth, because the conscience of their own guilt puts them into a continual expectation and dread of God’ s judgments. The righteous are bold; are courageous and resolute, having the witness of a good conscience, and the assurance of Divine favour and protection, and the supports and consolations of the Holy Ghost.
Read Matthew Poole on Proverbs 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 28:1 The wicked flee when no man pursueth: but the righteous are bold as a lion.Ver. 1. The wicked fly when none pursueth.] None but their own consciences. Facti sunt a corde suo fugitivi, as Tertullian hath it. Such a fearful fugitive was bloody Cain, who cried out, when there were yet few or none to pursue him, "Every man that meets me shall kill me." Such were those cursed Canaanites that were chased by God’ s hornet sent among them - that is, by the blood hounds of their own consciences. Such were those Syrians that, struck with a panic terror, fled for their lives, and left their rich camp for a booty to the Israelites. The shadow of the mountains seemed armed men to guilty…
Read John Trapp on Proverbs 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXVIII (1) The wicked flee when no man pursueth.—Comp. the curse pronounced upon Israel for disobedience (Leviticus 26:17; Leviticus 26:36). The righteous are bold as a lion.—Comp. Leviticus 26:8; 1 Samuel 17:32, sqq.; Psalms 91:1, sqq.
Read Charles John Ellicott on Proverbs 28 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXVIII The timidity of the wicked. Quick succession in the government of a country is a punishment to the land. Of the poor who oppress the poor. The upright poor man is preferable to the wicked rich man. The unprofitable conduct of the usurer. The prosperity of the righteous a cause of rejoicing. He is blessed who fears always. A wicked ruler a curse. The murderer generally execrated. The faithful man. The corrupt judge. The foolishness of trusting in one's own heart. The charitable man. When the wicked are elevated, it is a public evil. NOTES ON CHAP. XXVIII Verse 1. The wicked flee] Every wicked man, however bold he may appear, is full of dreary apprehensions relative to both…
Read AdamClarke on Proverbs 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. The wicked flee… righteous are bold — A sense of their own mis-doings makes men timorous, but conscious rectitude, with faith in God as the righteous ruler of the universe, gives strong confidence and a sense of security.
Read Daniel Denison Whedon on Proverbs 28 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The wicked flee when no one pursues, but the righteous are as bold as a lion.
The wicked flee when no one pursues; but the righteous are as bold as a lion.
The wicked flee when no one pursues, but the righteous are as bold as a lion.
The wicked person flees when there is no one pursuing, but the righteous person is as confident as a lion.
Tyndale line
The wicked flee when no man pursueth: but the righteous are bold as a lion.
The wicked flee when no man pursueth; But the righteous are bold as a lion.
The wicked flee when no man pursueth: but the righteous are bold as a lion.
The wicked flee when no man pursueth: but the righteous are bold as a lion.
The wicked flee when none pursueth: but the righteous are bolde as a lyon.
Strictly literal
The wicked flee when no man pursueth; but the righteous are bold as a lion.
The wicked have fled and there is no pursuer. And the righteous as a young lion is confident.
The wicked have fled and there is no pursuer, || And the righteous is confident as a young lion.
Every wicked fleeth when no man pursueth; but the righteous are like the confident young lion.
The wicked people run away when no one chases them, but righteous people are as bold as a young lion.
From the Latin
The wicked man fleeth, when no man pursueth: but the just, bold as a lion, shall be without dread.
Simplified
The wicked run away even when no one is chasing them, but the good have the trusting boldness of lions.
The evil man goes running away when no man is after him, but the upright are without fear, like the lion.
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 largely agree on the wording of this verse, with five of the seven words matching. The Septuagint's word order and articles differ, but the core message remains intact.
נָ֣סוּ וְאֵין־ רֹדֵ֣ף רָשָׁ֑ע וְ֝צַדִּיקִ֗ים כִּכְפִ֥יר יִבְטָֽח׃
5 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 28:1
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.
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
fle.
See FLY.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
רָדַף (radaph) is a Hebrew verb meaning to pursue, chase, or persecute. It conveys the idea of running after something, often with hostile intent, and can also figuratively refer to following time or securing something. The word has various forms, including Qal, Niphal, Piel, Pual, and Hiphil, each indicating different nuances of pursuit or being pursued.
רָדַף 141 vb. pursue, chase, persecute
Qal 128
pursue
lit. put to flight, chase
lit., the pursuers
chase, hunt
pursue
fig. persecute, harass
pursue, dog
fig. follow after, aim to secure
Niph. upon the neck (i.e. closely) we are pursued
Pi. pursue ardently
Pu. it shall be chased away like chaff of the mountains
Hiph. usu. they chased him
base
H7291 רָדַף pursue, chase, persecute
7291 radaph raw-daf'
a primitive root; to run after (usually with hostile intent;
figuratively (of time) gone by):--chase, put to flight,
follow (after, on), hunt, (be under) persecute(-ion, -or),
pursue(-r).
רָדַף (ra.daph) — to pursue.
1) to be behind, follow after, pursue, persecute, run after
1a) (Qal)
1a1) to pursue, put to flight, chase, dog, attend closely upon
1a2) to persecute, harass (fig)
1a3) to follow after, aim to secure (fig)
1a4) to run after (a bribe) (fig)
1b) (Niphal)
1b1) to be pursued
1b2) one pursued (participle)
1c) (Piel) to pursue ardently, aim eagerly to secure, pursue
1d) (Pual) to be pursued, be chased away
1e) (Hiphil) to pursue, chase
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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 singular absoluteHNcmsa
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Conj | Adj — ConjunctionHC/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word כְּפִיר (*kefir*) primarily means 'young lion,' while its plural form כְּפִירִים (*kefirim*) likely refers to 'villages.' The word is built from the root associated with 'covering,' suggesting a connection to both young lions and enclosed spaces. It appears in Nehemiah 6:2.
כְּפִיר n.m. young lion
base
כְּפִירִים Ne 6:2, prob. = foregoing [כְּפִירָה] (𝔊 al. n. appell. = villages).
done
H3715a כְּפִיר young lion H3715b כְּפִירִים prob. = כְּפִירָה
3715 kphiyr kef-eer'
from 3722; a village (as covered in by walls); also a young
lion (perhaps as covered with a mane):--(young) lion, village.
Compare 3723.
see HEBREW for 03722
see HEBREW for 03723
כְּפִיר (ke.phir) — lion.
young lion
כְּפִירִים (ke.phi.rim) — Hakkephirim.
village
Another name of o.no (אוֹנוֹ "Ono" H0207)
כְּפִירִים (ke.phi.rim) — villages.
village
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
li'-un:
(1) Occurring most often in the Old Testament is 'aryeh, plural 'ardyoth. Another form, 'ari, plural 'arayim, is found less often.
1. Names:
Compare 'ari'el, "Ariel" (Ezr 8:16; Isa 29:1,2,7); char'el, "upper altar," and 'ari'el, "altar hearth" (Eze 43:15); 'aryeh, "Arieh" (2Ki 15:25); 'ar'eli, "Areli" and "Arelites" (Ge 46:16; Nu 26:17).
"The most powerful, daring and impressive of all carnivorous animals, the most magnificent in aspect and awful in voice." At present lions do not exist in Palestine; but they must in ancient times have been numerous. The lion of Palestine was in all probability the Asiatic variety, described by Aristotle and Pliny as distinguished by its short and curly mane, and by being shorter and rounder in shape, like the sculptured lion found at Arban. It was less daring than the longer named species, but when driven by hunger it not only ventured to attack the flocks in the desert in presence of the shepherd, (1 Samuel 17:34; Isaiah 31:4) but laid waste towns and villages, (2 Kings 17:25,26; Proverbs 22:13; 26:13) and devoured men.…
The well-known and noble king of beasts, frequently spoken of in Scripture. He often exceeds eight feet in length and four feet in height; and his majestic and dauntless aspect, his prodigious strength and agility, and his peculiar roar, make him the terror of the forests. Lions were common in Palestine, (See JORDAN,) and the Hebrews had seven different names for them, to distinguish the different ages, etc. Five of these occur together in Job 4:10,11. See also Na 2:11,12. The psalmist alludes to the stealthy creeping of the lion till he can spring upon his prey, when he says of the crafty wicked man, "He lieth in wait secretly as a lion in his den; .... he croucheth, and humbleth himself, that the poor may fall by his strong ones." The Bible reader will remember the exploits of…
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms