Proverbs 3:32 — Word Study
WLCכִּ֤י תוֹעֲבַ֣ת יְהוָ֣ה נָל֑וֹז וְֽאֶת־ יְשָׁרִ֥ים סוֹדֽוֹ׃
BSAforkîy [because of this reason] the LORDYᵉhôvâh [Yehovah, the supreme God] deteststôwʻêbah [hates, considers an abomination] the perverselûwz [deceitful, wrong-hearted] but He is a friendçôwd [has intimate counsel] to the uprightyâshâr [righteous, just, having God's nature]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| תוֹעֲבַ֣ת | [is] [the] abomination of | Noun common, feminine singular construct |
| יְהוָ֣ה | Yahweh | Noun proper |
| נָל֑וֹז | a crooked [person] | Verb, Niphal, participle (active) masculine singular |
| וְֽאֶת־ | and [is] with | Conjunction, preposition |
| יְשָׁרִ֥ים | upright [people] | Adj |
| סוֹדֽוֹ׃ | intimacy his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | for the LORD detests the perverse, but He is a friend to the upright. |
| KJV | For the froward is abomination to the LORD: but his secret is with the righteous. |
| ASV | For the perverse is an abomination to Jehovah; But his friendship is with the upright. |
| YLT | For an abomination to Jehovah [is] the perverted, And with the upright [is] His secret counsel. |
| WEB | For the perverse is an abomination to Yahweh, but his friendship is with the upright. |
| BBE | For the wrong-hearted man is hated by the Lord, but he is a friend to the upright. |
Where they part company is on the interpretation of תוֹעֲבַ֣ת — see How Translations Differ.
The sentence presents a main clause followed by a contrasting conjunction, clearly delineating God's feelings towards the wicked and the righteous.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלוּז
verbלוּז
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 3:32
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's Teachingsgenerated
Proverbs 3:32 shows a clear distinction between the Lord's feelings towards the wicked and the upright. The surrounding verses discuss the consequences of following violent or deceitful paths and emphasize the blessings that come from living righteously. This section encourages readers to pursue wisdom and integrity as foundational principles for a good life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:6–19 | Walk in the manner of the ant, O slacker; observe its ways and become wise. |
| 2 | Proverbs 8:13 | To fear the LORD is to hate evil; I hate arrogant pride, evil conduct, and perverse speech. |
| 3 | Proverbs 11:20 | The perverse in heart are an abomination to the LORD, but the blameless in their walk are His delight. |
| 4 | Proverbs 17:15 | Acquitting the guilty and condemning the righteous— both are detestable to the LORD. |
| 5 | Psalm 18:26 | to the pure You show Yourself pure, but to the crooked You show Yourself shrewd. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — תוֹעֲבַ֣ת, to.'a.Vatgenerated
The noun תוֹעֵבַה (to'evah) refers to something that is morally repugnant or disgusting, often associated with idolatry or wickedness. It is a feminine singular construct, indicating a specific type of abomination. The use of this term in the verse highlights the severity of God's disdain for those who are deceitful or perverse.
The parsing as a noun signifies its role as the subject of detestation, emphasizing that God actively hates what is morally corrupt. This word encapsulates the essence of actions that are contrary to God's nature and commands.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of תוֹעֲבַ֣ת as 'abomination'.
Sentence Structuregenerated
The main clause is introduced by the conjunction כִּי (ki), meaning 'for', which establishes the reason for the subsequent statements. The structure reveals a contrast between the two subjects: the perverse and the upright.
The finite verb 'detests' governs the first part of the verse, while the second part introduces a contrasting relationship with the upright. The use of 'and' connects these two ideas, highlighting the dichotomy in God's view of human behavior.
Septuagint Backgroundgenerated
The Septuagint translates תוֹעֲבַ֣ת as ἀκάθαρτος (akathartos), meaning 'unclean' or 'impure'. This choice emphasizes the moral and ritual implications of being perverse, indicating that such behavior is not only detestable but also spiritually corrupt.
The LXX reflects a broader understanding of the implications of wickedness, aligning with the Hebrew sense while also suggesting a more general state of being unclean before God.
In plain words — the whole versegenerated
Proverbs 3:32 tells us that the Lord hates the deceitful and is a friend to those who are upright. This verse highlights the contrast between God's feelings towards the wicked and the righteous, encouraging us to choose a path of integrity.
Frequently Asked Questionsgenerated
It means that God finds their actions morally disgusting and unacceptable, indicating a strong rejection of wickedness.
God provides guidance, support, and intimate counsel to those who live righteously.
Perverse behavior includes deceit, manipulation, and actions that go against God's commands and moral standards.
Being upright aligns us with God's nature and invites His friendship and blessings into our lives.
Reflection Questionsgenerated
- In what ways can I ensure that I am living uprightly in my daily life?
- How can I recognize and avoid perverse behaviors in myself and others?
- What does it mean to have intimacy with God, and how can I cultivate that in my life?
- How can I encourage others to pursue uprightness and wisdom?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting that the Lord detests the perverse man and highlighting the consequences of mocking God's words.
“For the Lord detests the perverse man.” The Lord detests every mocker. Indeed, every mocker, because a mocker either despises carrying out the words of God which he knows, or distorts them by understanding and teaching them perversely.Early Church Fathers on Proverbs 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 3:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the froward [is] abomination to the Lord,.... The perverse man, that pleases not God, and is contrary to all men, as the Jews were; one froward in his words and actions: "who transgresses the
Read John Gill on Proverbs 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the froward is abomination to the LORD: but his secret is with the righteous. For the froward is abomination to the Lord: but his secret is with the righteous - Hebrew, the upright (note, Psalms 25:14).
Read Robert Jamieson on Proverbs 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe froward; or, perverse, who walketh in crooked or sinful paths, as the oppressor last mentioned; opposed to the upright man, who is called right or straight, as . Is abomination to the Lord; God hates him, and therefore sooner or later he must needs be extremely and eternally miserable. His secret is with the righteous; they are God’ s friends and favourites, to whom he familiarly imparts, as men use to do to their friends, his mind and counsels, or his secret favours and comforts, to which other men are strangers. Compare .
Read Matthew Poole on Proverbs 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 3:32 For the froward [is] abomination to the LORD: but his secret [is] with the righteous.Ver. 32. For the froward is abomination.] The vitilitigator, the wrangler, the common barreter, though he may prosper in the world, yet God cannot abide him; his money will perish with him. He will one day say to his cursed heaps of evil gotten goods, as Charles the Fifth, emperor, in his old age did of his victories, trophies, riches, honours; he cursed them all, saying, Abite hinc, abite longe; Avaunt, be packing, hence, away. But his secret.] They shall be of his cabinet council, that choose rather to lie in the dust than to rise by evil arts, by wicked principles; such were Joseph…
Read John Trapp on Proverbs 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) His secret is with the righteous—i.e., He holds confidential intercourse with them. (Comp. Psalms 25:14, and the reward of love and obedience to Christ, that both Father and Son will “come” unto the believer, and “make their abode with him,” through the indwelling Spirit, John 14:23.)
Read Charles John Ellicott on Proverbs 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. But his secret] סודו sodo, his secret assembly; godly people meet there, and God dwells there.
Read AdamClarke on Proverbs 3 →CambridgeThe Cambridge Bible for Schools and Colleges32. his secret] i.e., as R.V. margin explains, his counsel (Genesis 18:17), or his friendship (Exodus 33:11). Comp. Psalms 25:14 (and note there in this Series); John 15:15.
Read Cambridge on Proverbs 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible32. For the froward — The perverse; those departing from the principles of justice. But his secret — Secret or confidential intercourse or communion, as that of friend with friend. The wicked he loathes, the upright he loves.
Read Daniel Denison Whedon on Proverbs 3 →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 LORD detests the perverse, but He is a friend to the upright.
For the perverse is an abomination to Yahweh, but his friendship is with the upright.
for the LORD detests the perverse, but He is a friend to the upright.
for one who goes astray is an abomination to the Lord, but he reveals his intimate counsel to the upright.
Tyndale line
For the froward is abomination to the LORD: but his secret is with the righteous.
For the perverse is an abomination to Jehovah; But his friendship is with the upright.
For the perverse is an abomination to the LORD: but his secret is with the upright.
For the froward is abomination to the LORD: but his secret is with the righteous.
For the frowarde is abomination vnto the Lord: but his secret is with the righteous.
Strictly literal
For the perverse is an abomination to Jehovah; but his secret is with the upright.
For an abomination to Jehovah [is] the perverted, And with the upright [is] His secret counsel.
For the perverted [is] an abomination to YHWH, || And His secret counsel [is] with the upright.
For the froward is an abomination to the Lord; but with the upright is his good-will.
For the devious person is detestable to Yahweh, but he brings the upright person into his confidence.
From the Latin
For every mocker is an abomination to the Lord, and his communication is with the simple.
Simplified
For the Lord hates deceitful people, but he is a friend to those who do what is good.
For the wrong-hearted man is hated by the Lord, but he is a friend to the upright.
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 reads כִּ֤י תוֹעֲבַ֣ת יְהוָ֣ה נָל֑וֹז וְֽאֶת־ יְשָׁרִ֥ים סוֹדֽוֹ׃, which aligns closely with the Septuagint, as six of the seven words match. This consistency across witnesses underscores the stability of this verse's message regarding God's relationship with the wicked and the upright.
כִּ֤י תוֹעֲבַ֣ת יְהוָ֣ה נָל֑וֹז וְֽאֶת־ יְשָׁרִ֥ים סוֹדֽוֹ׃
6 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 3:32
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…
תּוֹעֵבַה (tow`ebah) means 'abomination' and refers to something morally disgusting. It can denote idolatry, unclean food, or ethical wickedness. The word is built from a feminine active participle of another root, and its usage encompasses both ritual and ethical contexts.
תּוֹעֵבַה 117 n.f. abomination
base
H8441 תּוֹעֵבַה abomination
8441 tow`ebah to-ay-baw'
or tonebah {to-ay-baw'}; feminine active participle of 8581;
properly, something disgusting (morally), i.e. (as noun) an
abhorrence; especially idolatry or (concretely) an idol:--
abominable (custom, thing), abomination.
see HEBREW for 08581
תּוֹעֵבַה (to.e.vah) — abomination.
1) a disgusting thing, abomination, abominable
1a) in ritual sense (of unclean food, idols, mixed marriages)
1b) in ethical sense (of wickedness etc)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
לוּז (luwz) is a Hebrew verb meaning to turn aside or depart. It can describe both a literal departure and a figurative sense of being devious or perverse. The word appears primarily in poetic contexts, often emphasizing the importance of not straying from wisdom or guidance.
[לוּז] vb. (poet., mostly WsdLt) turn aside, depart
Qal let them not (i.e. sound wisdom) depart from thine eyes
Niph. fig., devious, crooked
Hiph. let them [my words] not depart from thine eyes (strictly, let them not practice, exhibit, deviation)
base
H3868 [לוּז] (poet., mostly WsdLt) turn aside, depart .let them not (i.e. sound wisdom) depart from thine eyes
. fig., devious, crooked
. let them [my words] not depart from thine eyes (strictly, let them not practice, exhibit, deviation)
3868 luwz looz
a primitive root; to turn aside (compare 3867, 3874 and
3885), i.e. (literally) to depart, (figuratively) be
perverse:--depart, froward, perverse(-ness).
see HEBREW for 03867
see HEBREW for 03874
see HEBREW for 03885
לוּז (luz) — be devious.
1) to depart, turn aside
1a) (Qal) to depart
1b) (Niphal)
1b1) to go wrong, go crooked
1b2) devious, perverse (participle)
1c) (Hiphil)
1c1) to be lost from view
1c2) to become devious
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HC/R — Conjunction · prepositionHC/R
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Adj — AdjHAampa
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…
סוֹד (sod) refers to a council or assembly, often implying intimacy and close deliberation among its members. It encompasses meanings such as secret counsel and familiar conversation, particularly in the context of discussions among friends or with God. The term is derived from a root meaning 'to consult' and highlights the importance of shared deliberation.
סוֹד n.[m.] council, counsel
base
H5475 סוֹד council, counsel
5475 cowd sode
from 3245; a session, i.e. company of persons (in close
deliberation); by implication, intimacy, consultation, a
secret:--assembly, consel, inward, secret (counsel).
see HEBREW for 03245
סוֹד (sod) — counsel.
1) council, counsel, assembly
1a) council (of familiar conversation)
1a1) divan, circle (of familiar friends)
1a2) assembly, company
1b) counsel
1b1) counsel (itself)
1b2) secret counsel
1b3) familiar converse, intimacy (with God)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms