Zechariah 1:15 — Word Study
WLCוְקֶ֤צֶף גָּדוֹל֙ אֲנִ֣י קֹצֵ֔ף עַל־ הַגּוֹיִ֖ם הַשַּֽׁאֲנַנִּ֑ים אֲשֶׁ֤ר אֲנִי֙ קָצַ֣פְתִּי מְּעָ֔ט וְהֵ֖מָּה עָזְר֥וּ לְרָעָֽה׃
BSA◂but Iʼănîy [extremely] am fiercely angryqetseph [with great wrath] withʻal the nationsgôwy [Gentiles, heathen] that are at easeshaʼănân [secure, carefree] Forʼăsher ◂Iʼănîy was a littlemᵉʻaṭ [small] angryqâtsaph■ ◂but theyhêm have added toʻâzar■ [helped forward] the calamityraʻ [affliction, evil]
| Greek | English | Parsing |
|---|---|---|
| וְקֶ֤צֶף | and anger | Conjunction, noun common masculine singular absolute |
| גָּדוֹל֙ | great | |
| אֲנִ֣י | I | Pronoun |
| קֹצֵ֔ף | [am] angry | Verb, Qal, participle (active) masculine singular |
| עַל־ | towards | Preposition |
| הַגּוֹיִ֖ם | the nations | Particle, noun common masculine plural absolute |
| הַשַּֽׁאֲנַנִּ֑ים | at ease | Particle |
| אֲשֶׁ֤ר | which | Particle |
| אֲנִי֙ | I | Pronoun |
| קָצַ֣פְתִּי | I was angry | Verb, Qal, perfect first person common singular |
| מְּעָ֔ט | a little | Noun common, masculine singular absolute |
| וְהֵ֖מָּה | and they | Conjunction, pronoun |
| עָזְר֥וּ | they have helped | Verb, Qal, perfect third person common plural |
| לְרָעָֽה׃ | for evil | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | but I am fiercely angry with the nations that are at ease. For I was a little angry, but they have added to the calamity. ’ |
| KJV | And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. |
| ASV | And I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped forward the affliction. |
| YLT | And [with] great wrath I am wroth against the nations who are at ease, For I was a little wroth, and they assisted — for evil. |
| WEB | I am very angry with the nations that are at ease; for I was but a little displeased, but they added to the calamity.” |
| BBE | And I am very angry with the nations who are living untroubled: for when I was only a little angry, they made the evil worse. |
Where they part company is in the intensity of God's anger as expressed through קֶ֤צֶף — see How Translations Differ.
The sentence contains two main clauses with subordinate phrases providing context about the subjects and their actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbקָצַף
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 — Zechariah 1:15
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 Prophecy of Zechariahgenerated
Zechariah 1:15 reveals the LORD's fierce anger towards the nations that are at ease, indicating a response to their complacency. This verse is part of a broader message where God expresses His jealousy for Jerusalem and His intention to restore it, as seen in the surrounding verses. The context highlights God's concern for His people and the consequences of the nations' actions, which have added to the calamity faced by Jerusalem.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 1:2–11 | “The LORD was very angry with your fathers. |
| 2 | Isaiah 47:7–9 | You said, ‘I will be queen forever.’ You did not take these things to heart or consider their outcome. |
| 3 | Jeremiah 48:11–13 | Moab has been at ease from youth, settled like wine on its dregs; he has not been poured from vessel to vessel or gone into exile. So his flavor has remained the same, and his aroma is unchanged. |
| 4 | Amos 6:1 | Woe to those at ease in Zion and those secure on Mount Samaria, the distinguished ones of the foremost nation, to whom the house of Israel comes. |
| 5 | Revelation 18:7–8 | As much as she has glorified herself and lived in luxury, give her the same measure of torment and grief. In her heart she says, ‘I sit as queen; I am not a widow and will never see grief.’ |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — קֶ֤צֶף, ve.Ke.tzefgenerated
The word קֶצֶף (qetseph) is a noun meaning 'anger' or 'wrath.' It conveys a sense of intense emotion, often associated with divine displeasure. The parsing as a masculine singular noun indicates a focused intensity, emphasizing the severity of God's feelings towards the nations.
This term is derived from a root that suggests the act of chipping off, linking it to the idea of something being broken or disturbed, much like the turmoil caused by anger. In this context, it reflects God's urgent response to the complacency of the nations.
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 in this verse is קֹצֵ֔ף, am angry, which governs the subject אֲנִ֣י, I. The structure presents God's declaration of anger, with additional clauses providing context about His previous anger and the actions of the nations.
The sentence flows logically from God's current state of anger to a reflection on His past feelings, showing a progression in the intensity of His emotions towards the nations.
Septuagint Backgroundgenerated
In the Septuagint, קֶ֤צֶף is rendered as ὀργὴν, which also means 'anger' but carries a slightly different connotation, focusing more on the emotional aspect rather than the intensity of the action. This choice reflects a broader interpretation of God's feelings.
The translation choice indicates a continuity of the theme of divine anger, while the Greek term may suggest a more general sense of wrath rather than the specific intensity implied in the Hebrew.
In plain words — the whole versegenerated
Zechariah 1:15 shows that God is very angry with the nations that feel secure. He was a little angry before, but now their actions have made things worse for His people. This verse highlights God's concern and the consequences of complacency.
Frequently Asked Questionsgenerated
It signifies His displeasure with their complacency and the harm they have caused to His people.
God expresses anger as a response to the nations' actions that have contributed to the calamity faced by Jerusalem.
It implies that the nations are complacent and careless, unaware of the consequences of their actions.
This verse connects to the overall message by highlighting God's desire for justice and His protective stance towards Jerusalem.
Reflection Questionsgenerated
- In what ways do I see complacency in my life or community that might provoke God's displeasure?
- How can I better understand the consequences of my actions in relation to others?
- What steps can I take to be more aware of God's feelings towards injustice?
- How does this passage encourage me to reflect on my relationship with God and my responsibilities toward others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 1:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I am very sore displeased with the heathen [that are] at ease,.... The Chaldeans and Persians, and other nations, enemies of the Jews, who were now free from war, and enjoyed great prosperity,
Read John Gill on Zechariah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction.
Read Robert Jamieson on Zechariah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd I; the Lord of hosts, God of Israel, am very sore displeased with the heathen; exceedingly angry, and will show it, that they may see and feel it, my displeasure is grown up to the highest against them. At ease; secure in their strength, sing a requiem to themselves and trouble to Israel. See . I was but a little displeased with mine own people, i.e. in comparison with the anger I bear against the heathen it was little, Psalms 137 And they, the heathen, Babylonians, helped forward; attempted to destroy whom I would but correct, Isaiah 10 Isaiah 14. I whipped to smart, you wounded to blood; I did wound to bind up, you did wound to kill, &c. It is an anthropopatheia. The affliction: it…
Read Matthew Poole on Zechariah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 1:15 And I am very sore displeased with the heathen [that are] at ease: for I was but a little displeased, and they helped forward the affliction.Ver. 15. And I am very sore displeased with the heathen that are at ease] Heb. I am in such a heat as causeth fuming and foaming. I am boiling hot, and even ready to burst out upon them to destroy them; for the word here used hath great affinity with another word that signifieth to cut down and to destroy, 2 Kings 6:6, and importeth a higher degree of displeasure, a greater height of heat, than either anger or wrath, as may be seen in that signal gradation, Deuteronomy 29:28 "The Lord rooted them out of their land in anger, and in wrath…
Read John Trapp on Zechariah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) But a little.—(Comp. 2 Kings 20:18.) Or, for a little while. (Comp. Job 24:24.) Helped forward the affliction.—Better, helped for evil—i.e., they not only acted as God’s instruments to chastise Israel, but even wished to annihilate them. (Comp. Isaiah 47:6 : “I was wroth with my people . . . thou [Babylon] didst shew them no mercy.”) LXX., for “that are at ease,” τὰσυνεπιτιθέμενα, “which combine to set upon [Israel],” and for “helped,” συνεπέθεντο “combined to set upon.”
Read Charles John Ellicott on Zechariah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. I was but a little displeased] I was justly displeased with my people, and I gave their enemies a commission against them; but they carried this far beyond my design by oppression and cruelty; and now they shall suffer in their turn.
Read AdamClarke on Zechariah 1 →CambridgeThe Cambridge Bible for Schools and Colleges15. heathen] or, nations, R.V. at ease] as described in Zechariah 1:11. The word in this verse is the same as in Isaiah 32:9; Isaiah 32:11, and Psalms 123:4. helped forward] Comp. Isaiah 47:6.
Read Cambridge on Zechariah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleI am sore displeased - literally “with great anger am I angered against the nations which are at ease.” The form of the words shows that the greatness of the displeasure of God against those who
Read Albert Barnes on Zechariah 1 →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
but I am fiercely angry with the nations that are at ease. For I was a little angry, but they have added to the calamity. ’
I am very angry with the nations that are at ease; for I was but a little displeased, but they added to the calamity.”
but I am fiercely angry with the nations that are at ease. For I was a little angry, but they have added to the calamity.’
But I am greatly displeased with the nations that take my grace for granted. I was a little displeased with them, but they have only made things worse for themselves.
Tyndale line
And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction.
And I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped forward the affliction.
And I am very sore displeased with the nations that are at ease: for I was but a little displeased, and they helped forward the affliction.
And I am very greatly displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction.
And am greatly angrie against the carelesse heathen: for I was angrie but a litle, and they helped forward the affliction.
Strictly literal
and I am wroth exceedingly with the nations that are at ease; for I was but a little wroth, and they helped forward the affliction.
And [with] great wrath I am wroth against the nations who are at ease, For I was a little wroth, and they assisted — for evil.
And [with] great wrath I am angry against the nations who are at ease, || For I was a little angry, and they assisted—for evil.
And with a great anger will I be angry with the nations that are at ease; for I was but a little angry [with Zion], and they helped forward the mischief.
I am very angry with the nations that are at ease. When I was only a little angry with them, they made the disaster worse.
From the Latin
And I am angry with a great anger with the wealthy nations: for I was angry a little, but they helped forward the evil.
Simplified
and I am extremely angry with the arrogant nations who think they are secure. I was only a little angry with my people, but they made the punishment far worse.
And I am very angry with the nations who are living untroubled: for when I was only a little angry, they made the evil worse.
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 agree closely in their wording, with all 14 words matched. This consistency suggests a strong preservation of the original message across these texts, affirming the intensity of God's anger as expressed in both versions.
וְקֶ֤צֶף גָּדוֹל֙ אֲנִ֣י קֹצֵ֔ף עַל־ הַגּוֹיִ֖ם הַשַּֽׁאֲנַנִּ֑ים אֲשֶׁ֤ר אֲנִי֙ קָצַ֣פְתִּי מְּעָ֔ט וְהֵ֖מָּה עָזְר֥וּ לְרָעָֽה׃
14 of the 14 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 Zechariah 1:15
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.
קֶ֫צֶף (qetseph) primarily means 'wrath' or 'anger,' often associated with God or man. It can also refer to a 'splinter' or 'twig,' though this meaning is uncertain and appears only in Hosea 10:7. The word is derived from a root meaning to chip off, suggesting a connection between the two meanings.
ref
H7110a קֶ֫צֶף wrath H7110b קֶ֫צֶף prob. splinter
7110 qetseph keh'-tsef
from 7107; a splinter (as chipped off); figuratively, rage or
strife:--foam, indignation, X sore, wrath.
see HEBREW for 07107
קֶ֫צֶף (qe.tseph) — wrath.
1) wrath, anger
1a) of God
1b) of man
קֶ֫צֶף (qe.tseph) — splinter.
1) splinter, twig, broken twig
1a) meaning uncertain
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
HAamsa — HAamsa
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
קָצַף (qatsaph) is a Hebrew verb meaning to be wroth or angry. It covers various aspects of anger, including being displeased, fretting oneself, and provoking to wrath. The verb has different stems: Qal indicates being wroth, Hiphil means to provoke to anger, and Hithpael refers to putting oneself in a rage. Its Aramaic equivalent is קְצַף (H7108).
קָצַף vb. be wroth
Qal be wroth
Hiph. provoke to wrath
Hithp. put oneself in a rage
base
H7107 קָצַף be wroth
7107 qatsaph kaw-tsaf'
a primitive root; to crack off, i.e. (figuratively) burst out
in rage:--(be) anger(-ry), displease, fret self, (provoke to)
wrath (come), be wroth.
קָצַף (qa.tsaph) — be angry.
1) to be displeased, be angry, fret oneself, be wroth
1a) (Qal) to be wroth, to be full of wrath, to be furious
1b) (Hiphil) to provoke to wrath or anger
1c) (Hithpael) to put oneself in a rage, anger oneself
Aramaic equivalent: qe.tsaph (קְצַף "be angry" H7108)
V-Qal-Perf-1cs — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
שַׁאֲנָן (sha'anan) means 'at ease' or 'secure,' often with a connotation of carelessness or arrogance. It can refer to a person who is free from misfortune or embody a sense of pride. The word is derived from a root meaning 'to be secure,' and it encompasses both positive and negative aspects of being at ease.
שַׁאֲנָן adj. at ease, secure
at ease, secure
as subst., one at ease, free from misfortune
at ease, with collat. idea of careless, wanton, arrogant
as subst. abstr. = arrogance
base
H7600 שַׁאֲנָן at ease, secure . at ease, secure
. as subst., one at ease, free from misfortune
. at ease, with collat. idea of careless, wanton, arrogant
. as subst. abstr. = arrogance
7600 sha'anan shah-an-awn'
from 7599; secure; in a bad sense, haughty:--that is at
ease, quiet, tumult. Compare 7946.
see HEBREW for 07599
see HEBREW for 07946
שַׁאֲנָן (sha.a.nan) — secure.
adj
1) at ease, quiet, secure
1a) at ease, secure
1b) at ease, careless, wanton, arrogant
subst
2) security, pride, arrogance
2a) one at ease
2b) arrogance
Art | Adj — ParticleHTd/Aampa
ez (sha'anan, shal'anan, chiefly, "at ease"):
Used 19 times in the Old Testament and once in the New Testament, most frequently meaning tranquillity, security or comfort of mind; in an ethical sense, indicating carelessness or indifference with reference to one's moral or religious interests.
The prophet Jeremiah used the phrase as an indication of national or tribal indifference: "Moab hath been at ease from his youth" (Jer 48:11); "I am very sore displeased with the nations that are at ease" (Zec 1:15). Frequent allusions are made also by various prophets to individuals or groups of individuals, as "Woe to them that are at ease in Zion" (Am 6:1); "Rise up, ye women that are at ease" (
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
קָצַף (qatsaph) is a Hebrew verb meaning to be wroth or angry. It covers various aspects of anger, including being displeased, fretting oneself, and provoking to wrath. The verb has different stems: Qal indicates being wroth, Hiphil means to provoke to anger, and Hithpael refers to putting oneself in a rage. Its Aramaic equivalent is קְצַף (H7108).
קָצַף vb. be wroth
Qal be wroth
Hiph. provoke to wrath
Hithp. put oneself in a rage
base
H7107 קָצַף be wroth
7107 qatsaph kaw-tsaf'
a primitive root; to crack off, i.e. (figuratively) burst out
in rage:--(be) anger(-ry), displease, fret self, (provoke to)
wrath (come), be wroth.
קָצַף (qa.tsaph) — be angry.
1) to be displeased, be angry, fret oneself, be wroth
1a) (Qal) to be wroth, to be full of wrath, to be furious
1b) (Hiphil) to provoke to wrath or anger
1c) (Hithpael) to put oneself in a rage, anger oneself
Aramaic equivalent: qe.tsaph (קְצַף "be angry" H7108)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
Adv — Noun common · masculine singular absoluteHNcmsa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Conj | Pron — Conjunction · pronounHC/Pp3mp
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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 | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23