Ecclesiastes 4:5 — Word Study
WLCהַכְּסִיל֙ חֹבֵ֣ק אֶת־ יָדָ֔יו וְאֹכֵ֖ל אֶת־ בְּשָׂרֽוֹ׃
BSAThe foolkᵉçîyl [one who is stupid and silly, rejecting God] foldschâbaq [embracing, clasping] his handsyâd [an open hand; strength, a side or share] and consumesʼâkal [eats, devours] his own fleshbâsâr [his body, his very being, his physical and spiritual nature]
| Greek | English | Parsing |
|---|---|---|
| הַכְּסִיל֙ | the fool | Particle |
| חֹבֵ֣ק | [is] folding | Verb, Qal, participle (active) masculine singular |
| אֶת־ | the object marker | Particle |
| יָדָ֔יו | hands his | Noun common both dual construct, suffix |
| וְאֹכֵ֖ל | and [is] eating | Conjunction, verb qal participle (active) masculine singular |
| אֶת־ | the object marker | Particle |
| בְּשָׂרֽוֹ׃ | own flesh 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 | The fool folds his hands and consumes his own flesh. |
| KJV | The fool foldeth his hands together, and eateth his own flesh. |
| ASV | The fool foldeth his hands together, and eateth his own flesh. |
| YLT | The fool is clasping his hands, and eating his own flesh: |
| WEB | The fool folds his hands together and ruins himself. |
| BBE | The foolish man, folding his hands, takes the flesh of his body for food. |
The translations agree on the meaning of the fool's actions and their consequences.
The sentence consists of a main clause followed by a participial phrase, illustrating the relationship between idleness and self-harm.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָבַק
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 — Ecclesiastes 4:5
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 — Reflections on the Nature of Lifegenerated
Ecclesiastes 4:5 is part of a meditation on the futility of human effort and the consequences of foolish behavior. The Teacher observes that the fool, in his idleness, not only fails to contribute but also harms himself, highlighting a broader theme of wisdom versus folly in the pursuit of life’s meaning. This verse follows a reflection on envy and labor, suggesting that a balanced approach to life is preferable.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:10–11 | A little sleep, a little slumber, a little folding of the hands to rest, |
| 2 | Proverbs 12:27 | A lazy man does not roast his game, but a diligent man prizes his possession. |
| 3 | Proverbs 13:4 | The slacker craves yet has nothing, but the soul of the diligent is fully satisfied. |
| 4 | Proverbs 20:4 | The slacker does not plow in season; at harvest time he looks, but nothing is there. |
| 5 | Proverbs 24:33–34 | A little sleep, a little slumber, a little folding of the hands to rest, |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — כְּסִיל, ha.ke.Silgenerated
The term כְּסִיל (keSil) denotes a fool or someone who is foolish and silly, often rejecting God’s wisdom. This word is derived from a root that conveys the idea of being 'fat', used figuratively to describe a lack of understanding or wisdom. The parsing indicates it is a noun in the definite form, emphasizing a specific type of person.
In this verse, the fool's actions are contrasted with wisdom, serving as a warning against idleness and foolishness. The Teacher uses this term to encapsulate the consequences of rejecting wisdom, which leads to self-destructive behavior.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we analyze the verse as rendered in the Berean Standard Bible, which aligns with the KJV and ASV in using 'fool' to describe the subject.
Sentence Structuregenerated
The finite verbs in this verse are חֹבֵ֣ק (cho.Vek) and אֹכֵ֖ל (ve.'o.Khel), which are both participles describing the fool's actions. The structure indicates that the fool is both folding his hands and eating his own flesh, suggesting a direct relationship between these actions.
The Hebrew word order emphasizes the fool's idleness followed by the consequence of his actions, illustrating a cause-and-effect relationship in his behavior.
Septuagint Backgroundgenerated
The Septuagint translates כְּסִיל as ἄφρων (aphron), which also means 'fool' but carries a connotation of being without understanding. This choice reflects a consistent interpretation of foolishness as a lack of wisdom.
The verb חֹבֵ֣ק is rendered as περιέλαβεν in the LXX, which indicates an embrace or encompassing action, aligning with the idea of idleness.
In plain words — the whole versegenerated
Ecclesiastes 4:5 tells us that a fool is someone who is idle and harms himself by consuming his own flesh. This verse highlights the consequences of foolish behavior and the importance of wisdom in life.
Frequently Asked Questionsgenerated
Folding one's hands symbolizes idleness and inactivity, suggesting that the fool is not engaging in productive work.
Consuming one's own flesh signifies self-destructive behavior, indicating that the fool's idleness leads to harm to himself.
The term 'fool' emphasizes a rejection of wisdom and understanding, which is a central theme in Ecclesiastes.
This verse reflects the futility of life and the consequences of foolishness, a recurring theme throughout the book.
Reflection Questionsgenerated
- In what areas of my life might I be acting foolishly or idly?
- How can I seek wisdom in my daily decisions and actions?
- What are some practical steps I can take to avoid self-destructive behavior?
- How does understanding the consequences of foolishness change my perspective on life?
The early church on this verse — how the Fathers read it
Several early Church Fathers comment on this verse, using it to illustrate the dangers of foolishness and idleness.
Let one who still doubts hear the testimony of the Gospel, for the Son of God said, “We have played for you, and you have not danced.” The Jews who did not dance and knew not how to clap their hands were abandoned,Early Church Fathers on Ecclesiastes 4 →
"The fool folds his hands and eats his own flesh." This is the man that is described as slow to comprehend in Proverbs [Cfr Prov. 19, 24.], holding his chest in his hands.Early Church Fathers on Ecclesiastes 4 →
But if any one is in want by gluttony, drunkenness or idleness, he does not deserve any assistance or to be esteemed a member of the church of God.Early Church Fathers on Ecclesiastes 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 4:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe fool foldeth his hands together,.... In order to get more sleep, or as unwilling to work; so the Targum adds, "he folds his hands in summer, and will not labour;'' see Proverbs 6:10.
Read John Gill on Ecclesiastes 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe fool foldeth his hands together, and eateth his own flesh. Still the indolence which 'folds the fool's hands together' is to be reprobated, because such a one ruins himself - "eateth his own flesh" (Isaiah 9:20; Isaiah 49:26).
Read Robert Jamieson on Ecclesiastes 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFoldeth his hands together; is careless and idle, which is the signification of this gesture, 19:24 26:15. Perceiving that diligence is attended with envy, , he, like a fool, runs into the other extreme. Eateth his own flesh; wasteth his substance, and bringeth himself to poverty, whereby his very flesh pineth away for want of bread, and he is reduced to skin and bone; and if he have any flesh left, he is ready to eat it through extremity of hunger.
Read Matthew Poole on Ecclesiastes 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 4:5 The fool foldeth his hands together, and eateth his own flesh.Ver. 5. The fool foldeth his hands together.] A graphical and lively description of a sluggard, fitly called a fool (φαυλος), a naughty person. "Thou idle and evil servant." God puts no difference between nequaquam and nequam, a drone and a naughty pack, seem he never so "wise in his own eyes," and have he never so much reason to allege for himself - as in the verse here next following; a fool he is, and so he will soon prove himself; for "he folds up his hands and hides them in his own bosom." A great many chares he is likely to do the while: And as ( Neque mola, neque farina - nothing do, nothing have) "he…
Read John Trapp on Ecclesiastes 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Eateth his own flesh.—Interpreters have usually taken these words metaphorically, as in Psalms 27:2; Isaiah 49:26; Micah 3:3, and understood them as a condemnation of the sluggard’s conduct as suicidal. But it has been proposed, taking the verse in connection with that which precedes and those which follow, to understand them literally, “eats his meat;” the sense being that, considering the emulation and envy involved in all successful exertion, one is tempted to say that the sluggard does better who eats his meat in quiet. There is, however, no exact parallel to the phrase “eats his flesh;” and I think that if the latter were the meaning intended, it would have been formally introduced…
Read Charles John Ellicott on Ecclesiastes 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. The fool foldeth his hands] After all, without labour and industry no man can get any comfort in life; and he who gives way to idleness is the veriest of fools.
Read AdamClarke on Ecclesiastes 4 →CambridgeThe Cambridge Bible for Schools and Colleges5. The fool foldeth his hands together] Simple as the words seem they have received very different interpretations: (1) The fool (the word is the same as in ch. Ecclesiastes 2:14-16, and is that, the prominence of which in both Proverbs and Ecclesiastes serve as a connecting link between the two Books), the man without aim or insight, leading a half brutish life, “folds his hands” in the attitude of indolence (Proverbs 6:10; Proverbs 24:33), and yet even he, with his limited desires, attains to the fruition of those desires, “eats his meat” and rejoices more than the wise and far-sighted who finds his dexterous and successful work empty and unsatisfying. (So Ginsburg.) For this sense of the…
Read Cambridge on Ecclesiastes 4 →Albert Barnes1798–1870Barnes' Notes on the BibleFoldeth his hands - The envious man is here exhibited in the attitude of the sluggard (marginal references). Eateth his own flesh - i. e., “Destroys himself:” compare a similar expression in Isaiah 49:26; Psalms 27:2; Micah 3:3.
Read Albert Barnes on Ecclesiastes 4 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The fool folds his hands and consumes his own flesh.
The fool folds his hands together and ruins himself.
The fool folds his hands and consumes his own flesh.
The fool folds his hands and does no work, so he has nothing to eat but his own flesh.
Tyndale line
The fool foldeth his hands together, and eateth his own flesh.
The fool foldeth his hands together, and eateth his own flesh.
The fool foldeth his hands together, and eateth his own flesh.
The fool foldeth his hands together, and eateth his own flesh.
The foole foldeth his hands, and eateth vp his owne flesh.
Strictly literal
The fool foldeth his hands together, and eateth his own flesh.
The fool is clasping his hands, and eating his own flesh:
The fool is clasping his hands, and eating his own flesh:
The fool foldeth his hands together, and eateth his own flesh.
The fool folds his hands and does not work, so his food is his own flesh.
From the Latin
The fool foldeth his hands together, and eateth his own flesh, saying:
Simplified
Fools fold their arms and do nothing—so in the end they're all used up.
The foolish man, folding his hands, takes the flesh of his body for food.
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, "הַכְּסִיל֙ חֹבֵ֣ק אֶת־ יָדָ֔יו וְאֹכֵ֖ל אֶת־ בְּשָׂרֽוֹ׃" which translates to "The fool folds his hands and consumes his own flesh." The Septuagint has a word-by-word correspondence where five out of seven words match the Hebrew text, indicating a strong agreement in meaning, although the exact phrasing and order may differ due to the nature of translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, as they are not cited in this context, suggesting that the Masoretic Text is likely the primary witness for this particular verse.
הַכְּסִיל֙ חֹבֵ֣ק אֶת־ יָדָ֔יו וְאֹכֵ֖ל אֶת־ בְּשָׂרֽוֹ׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ecclesiastes 4:5
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.
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Art | Adj — ParticleHTd/Aamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
חָבַק (chabaq) is a Hebrew verb meaning to clasp or embrace. It can refer to physically embracing someone or folding one's hands in idleness. The entries indicate its use in both the Qal and Piel stems, which express the action of embracing.
[חָבַק] vb. clasp, embrace
Qal embrace
Pi. embrace
base
H2263 חָבַק clasp, embrace
2263 chabaq khaw-bak'
a primitive root; to clasp (the hands or in
embrace):--embrace, fold.
חָבַק (cha.vaq) — to embrace.
1) to embrace, clasp
1a) (Qal)
1a1) to embrace
1a2) to fold one's hands in idleness (fig.)
1b) (Piel) to embrace
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd | Suff — Noun common both dual construct · suffixHNcbdc/Sp3ms
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
Eating
The ancient Hebrews would not eat with the Egyptians (Gen. 43:32). In the time of our Lord they would not eat with Samaritans (John 4:9), and were astonished that he ate with publicans and sinners (Matt. 9:11). The Hebrews originally sat at table, but afterwards adopted the Persian and Chaldean practice of reclining (Luke 7:36-50). Their principal meal was at noon (Gen. 43:16; 1 Kings 20:16; Ruth 2:14; Luke 14:12). The word “eat” is used metaphorically…
The Jews would have considered themselves polluted by eating with people of another religion, or with any who were ceremonially unclean or disreputable-as with Samaritans, Joh 4:9, publicans, Mt 9:11, or Gentiles, Ac 10:28 Ga 2:12. Eating together was an established token of mutual confidence and friendship, a pledge of friendly relations between families, which their children were expected to perpetuate. The rites of hospitality were held sacred; and to this day, among the Arabs, a fugitive is safe for the time, if he gains the shelter of even an enemy’s tent. The abuse of hospitality was a great crime, Ps 41:9.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms