Psalms 32:2 — Word Study
WLCאַ֥שְֽׁרֵי אָדָ֗ם לֹ֤א יַחְשֹׁ֬ב יְהוָ֣ה ל֣וֹ עָוֹ֑ן וְאֵ֖ין בְּרוּח֣וֹ רְמִיָּה׃
BSABlessedʼesher [truly happy, fortunate] is the manʼâdâm [human being, Adam] whose iniquityʻâvôn [moral evil, sin] the LORDYᵉhôvâh [Yehovah, God] does notlôʼ [never] countchâshab▸ [impute, charge] in whose spiritrûwach [breath of life, mind] there is noʼayin [exists, none, nothing] deceitrᵉmîyâh [guile, slackness]
| Greek | English | Parsing |
|---|---|---|
| אַ֥שְֽׁרֵי | how blessed! | Noun common, masculine plural construct |
| אָדָ֗ם | [is] a person | Noun common, masculine singular absolute |
| לֹ֤א | [whom] not | Particle |
| יַחְשֹׁ֬ב | he reckons | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| ל֣וֹ | to him | Preposition, suffix |
| עָוֹ֑ן | iniquity | Noun common, masculine singular absolute |
| וְאֵ֖ין | and there not | Conjunction, noun common masculine singular construct |
| בְּרוּח֣וֹ | in spirit his | Preposition, noun common feminine singular construct, suffix |
| רְמִיָּה׃ | [is] deceit | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blessed is the man whose iniquity the LORD does not count against him, in whose spirit there is no deceit. |
| KJV | Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile. |
| ASV | Blessed is the man unto whom Jehovah imputeth not iniquity, And in whose spirit there is no guile. |
| YLT | O the happiness of a man, To whom Jehovah imputeth not iniquity, And in whose spirit there is no deceit. |
| WEB | Blessed is the man to whom Yahweh doesn’t impute iniquity, in whose spirit there is no deceit. |
| BBE | Happy is the man in whom the Lord sees no evil, and in whose spirit there is no deceit. |
Where they part company is עָוֹן — see How Translations Differ.
The verse has one main clause and two subordinate clauses that provide additional information about the blessed man.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbחָשַׁב
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 — Psalms 32:2
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 Blessing of Forgivenessgenerated
Psalm 32:2 emphasizes the joy of a person who is not held accountable for their sins by the LORD. This verse is part of a larger reflection on the significance of confession and the relief that comes from divine forgiveness, contrasting the burden of unacknowledged sin as described in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 17:4 | instead of bringing it to the entrance to the Tent of Meeting to present it as an offering to the LORD before His tabernacle—that man shall incur bloodguilt. He has shed blood and must be cut off from among his people. |
| 2 | Romans 5:13 | For sin was in the world before the law was given; but sin is not taken into account when there is no law. |
| 3 | 2 Corinthians 5:19–21 | that God was reconciling the world to Himself in Christ, not counting men’s trespasses against them. And He has committed to us the message of reconciliation. |
| 4 | John 1:47 | When Jesus saw Nathanael approaching, He said of him, “Here is a true Israelite, in whom there is no deceit.” |
| 5 | 2 Corinthians 1:12 | And this is our boast: Our conscience testifies that we have conducted ourselves in the world, and especially in relation to you, in the holiness and sincerity that are from God—not in worldly wisdom, but in the grace of God. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אַ֥שְֽׁרֵי, 'Ash.reigenerated
The word אַשְׁרֵי ('ash.rei) expresses a state of happiness or blessedness, often used as an interjection to convey joy. It is derived from a root that signifies happiness and appears in a masculine plural form. The parsing indicates it functions as a noun in this context, emphasizing the state of being blessed.
This term captures the essence of happiness that comes from a right relationship with God, particularly in the context of forgiveness. It highlights the joy experienced by those who are free from guilt and live in truth.
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 main verb is יַחְשֹׁ֬ב, he reckons, which governs the overall structure of the verse. The subject is יְהוָ֣ה, Yahweh, indicating who performs the action of not counting sin.
The sentence is constructed with a main clause followed by a prepositional phrase that describes the state of the person in question, emphasizing the absence of deceit in their spirit.
Septuagint Backgroundgenerated
The Septuagint translates אַשְׁרֵי as μακάριος (makarios), which also means blessed or happy. This choice aligns with the Hebrew meaning but carries a nuance of happiness that is often associated with a state of well-being.
The Greek word for עָוֹן is ἁμαρτίαν (hamartian), which translates to sin, indicating a broader understanding of moral failure in the context of the verse.
In plain words — the whole versegenerated
Psalm 32:2 tells us that a person is truly happy when the LORD does not hold their sins against them and when there is no deceit in their spirit. This verse highlights the joy that comes from being forgiven and living in truth.
Frequently Asked Questionsgenerated
It means that God does not hold a person's sins against them, offering forgiveness and restoring their relationship with Him.
Deceit refers to dishonesty or guile; the verse emphasizes that true happiness comes from a sincere heart that is free from deceit.
This verse highlights the importance of acknowledging sin and the joy that comes from receiving forgiveness, which is a recurring theme throughout the Scriptures.
True happiness is found in a right relationship with God, characterized by forgiveness and honesty, rather than in the absence of sin.
Reflection Questionsgenerated
- In what ways have I experienced the joy of forgiveness in my own life?
- How can I ensure that I live a life free from deceit?
- What steps can I take to acknowledge my shortcomings and seek forgiveness?
- How does this verse encourage me to view my relationship with God?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the nature of sin and forgiveness, highlighting the blessedness of those who are free from guilt.
The person of God is one of that number of the blessed of whom it was foretold: "Blessed is the one to whom the Lord has not imputed sin, and in whose mouth is no guile." For he confesses even sins of the just,Early Church Fathers on Psalms 32 →
"Blessed is the man to whom the Lord has not imputed sin, nor is there guile in his mouth" [Psalms 32:2]: nor has he in his mouth boastings of righteousness,Early Church Fathers on Psalms 32 →
Although he is a sinner, he does not proclaim that he is entirely holy; sin is a sickness by which humanity is grievously afflicted, but instead he acknowledges his transgressions and constantly perseveres in humble satisfaction.Early Church Fathers on Psalms 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 32:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBlessed [is] the man to whom the Lord imputeth not iniquity,.... Or "does not think of it" (n); with respect unto men, at least to the harm of them; his thoughts are thoughts of peace, and not of
Read John Gill on Psalms 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBlessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile. Blessed ... imputeth not iniquity.
Read Robert Jamieson on Psalms 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhom God doth not charge with the guilt of his sins, as he might justly do, but graciously accepts and pardons him in Christ, and deals with him as if he had not sinned. In whose spirit there is no guile; who freely confesseth all his sins without dissembling and concealing of them; which may seem to be the main thing here intended, by comparing this with the following verses; and who is sincere in his professions of repentance, turning from sin to God with all his heart, and not feignedly.
Read Matthew Poole on Psalms 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 32:2 Blessed [is] the man unto whom the LORD imputeth not iniquity, and in whose spirit [there is] no guile.Ver. 2. Blessed is the man unto whom the Lord imputeth not iniquity] Let no man think this triplication of the same thing needless or superfluous; since the poor soul, afflicted with sense of sin and fear of wrath, is not easily persuaded of pardon; but when faith would lay hold on the promise Satan rappeth her on the fingers, as it were, and seeks to beat her off. Besides, by such an emphatic repetition and heap of words to one purpose, the great grace of God in pardoning men’ s sin, is plainly and plentifully declared and celebrated; it being a mercy that no words, how wide…
Read John Trapp on Psalms 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1, 2) Transgression—sin—iniquity.—The same terms used here to express the compass and heinousness of sin are found, though in different order, in Exodus 34:7. For St. Paul’s reading of this passage, see Romans 4:6-7.
Read Charles John Ellicott on Psalms 32 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. The blessedness of forgiveness. See Romans 4:6 ff. for St Paul’s use of these verses. Blessed] Or, Happy. Cp. Psalms 1:1. The first beatitude of the Psalter is pronounced on an upright life; but since “there is no man that sinneth not” (1 Kings 8:46), there is another beatitude reserved for true penitence. transgression—sin—iniquity] The words thus rendered describe sin in different aspects (1) as rebellion, or breaking away from God: (2) as wandering from the way, or missing the mark: (3) as depravity, or moral distortion. Cp. Psalms 32:5; Psalms 51:1-3; Exodus 34:7. Forgiveness is also triply described (1) as the taking away of a burden; cp. John 1:29, and the expression ‘to bear…
Read Cambridge on Psalms 32 →Albert Barnes1798–1870Barnes' Notes on the BibleBlessed is the man unto whom the Lord imputeth not iniquity - Whose sin is not “reckoned” to him, or “charged” on him.
Read Albert Barnes on Psalms 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Imputeth not iniquity—Quoted by Paul as identical with “imputeth righteousness.” Romans 4:6; Romans 4:8. Guile—Deceit, falsehood. “Iniquity,” in previous line, is used in the sense of guiltiness, liability to punishment.
Read Daniel Denison Whedon on Psalms 32 →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
Blessed is the man whose iniquity the LORD does not count against him, in whose spirit there is no deceit.
Blessed is the man to whom Yahweh doesn’t impute iniquity, in whose spirit there is no deceit.
Blessed is the man whose iniquity the LORD does not count against him, in whose spirit there is no deceit.
How blessed is the one whose wrongdoing the Lord does not punish, in whose spirit there is no deceit.
Tyndale line
Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile.
Blessed is the man unto whom Jehovah imputeth not iniquity, And in whose spirit there is no guile.
Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile.
Blessed is the man to whom the LORD imputeth not iniquity, and in whose spirit there is no guile.
Blessed is the man, vnto whom the Lord imputeth not iniquitie, and in whose spirite there is no guile.
Strictly literal
Blessed is the man unto whom Jehovah reckoneth not iniquity, and in whose spirit there is no guile!
O the happiness of a man, To whom Jehovah imputeth not iniquity, And in whose spirit there is no deceit.
O the blessedness of a man, || To whom YHWH does not impute iniquity, || And in whose spirit there is no deceit.
Happy is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.
Blessed is the man to whom Yahweh reckons no guilt and in whose spirit there is no deceit.
From the Latin
Give praise to the Lord on the harp; sing to him with the psaltery, the instrument of ten strings.
Simplified
How happy are those whose sins the Lord does not count against them, those who do not act deceptively.
Happy is the man in whom the Lord sees no evil, and in whose spirit there is no deceit.
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, "Blessed is the man whose iniquity the LORD does not count against him, in whose spirit there is no deceit." The Septuagint closely matches this verse, with 9 out of 10 words aligning, indicating a strong agreement in meaning, though the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, reinforcing the consistency found in the Masoretic Text and the Septuagint.
אַ֥שְֽׁרֵי אָדָ֗ם לֹ֤א יַחְשֹׁ֬ב יְהוָ֣ה ל֣וֹ עָוֹ֑ן וְאֵ֖ין בְּרוּח֣וֹ רְמִיָּה׃
9 of the 10 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 Psalms 32:2
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.
אֶ֫שֶׁר (esher) refers to happiness or blessedness, often used as an interjection to express joy. It is derived from a related root and appears primarily in a masculine plural form. The entries consistently highlight its meaning related to happiness and blessing.
[אֶ֫שֶׁר, or אָשָׁר] n.[m.] happiness, blessedness
base
H835 [אֶ֫שֶׁר, or אָשָׁר] happiness, blessedness
835 'esher eh'-sher
from 833; happiness; only in masculine plural construction as
interjection, how happy!:--blessed, happy.
see HEBREW for 0833
אֶ֫שֶׁר (e.sher) — blessed.
1) happiness, blessedness
1a) often used as interjection
1b) blessed are
N-mp — Noun common · masculine plural constructHNcmpc
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
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 חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cs — Noun common · masculine singular absoluteHNcmsa
in-ik'-wi-ti (`awon; anomia): In the Old Testament of the 11 words translated "iniquity," by far the most common and important is `awon (about 215 times). Etymologically, it is customary to explain it as meaning literally "crookedness," "perverseness," i.e. evil regarded as that which is not straight or upright, moral distortion (from `iwwah, "to bend," "make crooked," "pervert"). Driver, however (following Lagarde), maintains that two roots, distinct in Arabic, have been confused in Hebrew, one equals "to bend," "pervert" (as above), and the other equals "to err," "go astray"; that `awon is derived from the latter, and consequently expresses the idea of error, deviation from the right path, rather than that of perversion (Driver, Notes on Sam, 135 note) Whichever etymology is adopted, in actual usage it has three meanings which almost imperceptibly pass into each other:
(1) iniquity,
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
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
רְמִיָּה (rmiyah) refers to both deceit and slackness. It is derived from the root word for remissness and encompasses meanings such as treachery, guile, and idleness. The entries indicate a dual focus on moral failure and a lack of diligence, but do not provide specific verse references.
רְמִיָּה n.f. deceit, treachery
base
רְמִיָּה n.f. laxness, slackness
base
H7423a רְמִיָּה deceit, treachery H7423b רְמִיָּה laxness, slackness
7423 rmiyah rem-ee-yaw'
from 7411; remissness, treachery:--deceit(- ful, -fully),
false, guile, idle, slack, slothful.
see HEBREW for 07411
רְמִיָּה (re.miy.yah) — deceit.
deceit, treachery
רְמִיָּה (re.miy.yah) — slackness.
laxness, slackness, slackening
N-fs — Noun common · feminine singular absoluteHNcfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…