Job 24:14 — Word Study
WLCלָא֡וֹר יָ֘ק֤וּם רוֹצֵ֗חַ יִֽקְטָל־ עָנִ֥י וְאֶבְי֑וֹן וּ֝בַלַּ֗יְלָה יְהִ֣י כַגַּנָּֽב׃
BSAWhen daylight [is gone]ʼôwr [at the break of day, with the light] the murdererrâtsach [one who slays, killer] risesqûwm▸ [stands up, gets up] to killqâṭal▸ [slay, destroy] the poorʻânîy [afflicted, humble] and needyʼebyôwn [those in need, oppressed] in the nightlayil [time of darkness, period of adversity] he ishâyâh▸ like a thiefgannâb [comparable to, similar to, one who takes secretly, a robber]
| Greek | English | Parsing |
|---|---|---|
| לָא֡וֹר | to the light | Preposition, noun common feminine singular absolute |
| יָ֘ק֤וּם | he rises | Verb, Qal, imperfect third person masculine singular |
| רוֹצֵ֗חַ | a murderer | Verb, Qal, participle (active) masculine singular |
| יִֽקְטָל־ | he kills | Verb, Qal, imperfect third person masculine singular |
| עָנִ֥י | [the] poor | Adj |
| וְאֶבְי֑וֹן | and [the] needy | Conjunction |
| וּ֝בַלַּ֗יְלָה | and in the night | Conjunction, preposition, noun common masculine singular absolute |
| יְהִ֣י | he is | Verb, Qal, jussive third person masculine singular |
| כַגַּנָּֽב׃ | like thief | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When daylight is gone, the murderer rises to kill the poor and needy; in the night he is like a thief. |
| KJV | The murderer rising with the light killeth the poor and needy, and in the night is as a thief. |
| ASV | The murderer riseth with the light; He killeth the poor and needy; And in the night he is as a thief. |
| YLT | At the light doth the murderer rise, He doth slay the poor and needy, And in the night he is as a thief. |
| WEB | The murderer rises with the light. He kills the poor and needy. In the night he is like a thief. |
| BBE | He who is purposing death gets up before day, so that he may put to death the poor and those in need. |
Translations agree on the term רוֹצֵ֗חַ as murderer.
The structure is straightforward, with a main clause followed by subordinate phrases that detail the actions and context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָצַח
verbקוּם
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 — Job 24:14
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 Injustice of the Wickedgenerated
Job 24:14 describes the actions of a murderer who rises with the darkness to attack the poor and needy. This verse emphasizes the predatory nature of the wicked, who exploit the vulnerable when they are most defenseless. It reflects a broader theme in Job regarding the suffering of the innocent and the apparent prosperity of the wicked, as seen throughout the chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 11:14–17 | The next morning David wrote a letter to Joab and sent it with Uriah. |
| 2 | Psalm 10:8–10 | He lies in wait near the villages; in ambush he slays the innocent; his eyes watch in stealth for the helpless. |
| 3 | Micah 2:1–2 | Woe to those who devise iniquity and plot evil on their beds! At morning’s light they accomplish it because the power is in their hands. |
| 4 | Ephesians 5:7–11 | Therefore do not be partakers with them. |
| 5 | Luke 12:39 | But understand this: If the homeowner had known at what hour the thief was coming, he would not have let his house be broken into. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — רוֹצֵ֗חַ, ro.Tze.achgenerated
The word רוֹצֵ֗חַ (ro.Tze.ach) is a participle derived from the root רָצַח (ratsach), meaning 'to murder'. It specifically refers to someone who intentionally takes the life of another, emphasizing premeditated actions. The parsing indicates it is in the masculine singular form, describing a single individual engaged in this act.
This term carries a weight of moral condemnation, as it highlights the deliberate nature of the act of murder. In this context, the murderer is contrasted with the poor and needy, underscoring the vulnerability of those targeted by such violence.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term murderer is used consistently across translations, including the KJV and ASV, which also use murderer to convey the same meaning.
Sentence Structuregenerated
The finite verb יָ֘ק֤וּם (he rises) governs the main clause, which describes the actions of the murderer. This structure is supported by several phrases that elaborate on the subject and the circumstances.
The sentence is built around the actions of the murderer, with a clear progression from the setting of daylight fading to the violent actions taking place in the night, emphasizing the moral implications of his deeds.
Septuagint Backgroundgenerated
The Septuagint translates רוֹצֵ֗חַ as παρέδωκεν (G3860), which means 'to deliver' or 'to hand over'. This choice suggests a broader interpretation of the act of murder, possibly implying betrayal or abandonment.
This choice of words in the Septuagint reflects a different nuance in understanding the act of murder, possibly emphasizing the relational aspect of the actions rather than merely the act itself.
In plain words — the whole versegenerated
Job 24:14 describes how a murderer takes advantage of the darkness to attack the poor and needy, likening his actions to those of a thief. This verse highlights the vulnerability of the oppressed and the predatory nature of the wicked.
Frequently Asked Questionsgenerated
It shows that the wicked exploit darkness to commit their crimes, preying on the vulnerable.
It illustrates the apparent lack of justice in the world, where the innocent suffer while the wicked thrive.
It emphasizes the moral implications of the actions taken in darkness, suggesting a deeper evil at play.
It highlights their vulnerability and the need for protection and justice in society.
Reflection Questionsgenerated
- In what ways do I see injustice in my own community, and how can I respond to it?
- How can I support those who are vulnerable and in need, as described in this verse?
- What does this verse teach me about the nature of evil and its impact on society?
- How can I be a voice for the oppressed and advocate for justice in my daily life?
The early church on this verse — how the Fathers read it
Early interpretations, such as those from Gregory the Dialogist, use this verse to discuss the moral implications of the actions of the wicked.
The murderer rising with the light killeth the poor and needy, and in the night is as a thief. MYSTICAL INTERPRETATION Whereas the murderer in the killing of his neighbours is wont to come upon them chiefly in the silence of the night,Early Church Fathers on Job 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 24:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe murderer rising with the light,.... The light of the morning, before the sun is risen, about the time the early traveller is set out on his journey, and men go to distant markets to buy and sell
Read John Gill on Job 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySome remove the landmarks; they violently take away flocks, and feed thereof. Instances of the wicked doing the worst deeds with seeming impunity. Some - the wicked.
Read Robert Jamieson on Job 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith the light; as soon as the light appears, using no less diligence in his wicked practices, than labourers do in their honest and daily employments. Killeth the poor and needy; where he finds nothing to satisfy his covetousness, he exerciseth his cruelty. Is as a thief, i.e. he is really a thief; the particle as being oft used to express, not the resemblance but the truth of the thing, as . In the night they rob men secretly and cunningly, as in the day-time they do it more openly and avowedly.
Read Matthew Poole on Job 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 24:14 The murderer rising with the light killeth the poor and needy, and in the night is as a thief.Ver. 14. The murderer rising with the light] Sometimes, while it is yet darkish; for here Job showeth how those that do evil hate the light, and take the fittest opportunities for a dispatch of the deeds of darkness, daily digging descents down to hell, and hastening thereto, as if they feared it would be full before they came thither. They spend, therefore, the whole day in wicked pranks and practices, prout videtur commodum, as shall seem best for their purposes, interdiu latrones, nocte fures agunt. By day they do what mischief they may in woods and deserts; at night they return into…
Read John Trapp on Job 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) With the light.—The mention of light as a moral essence suggests its physical analogue, so that by the contrast of the one with the violence done to the other, the moral turpitude of the wrong-doing is heightened. It seems impossible to interpret the light in the former case (Job 24:13) otherwise than morally, and if so, the mention of the “ways thereof” and the “paths thereof” is very remarkable. The order in which these crimes of murder, adultery, and theft are mentioned according, as it does, with that in the Decalogue, is, at all events, suggestive of acquaintance with it.
Read Charles John Ellicott on Job 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The murderer rising with the light] Perhaps the words should be read as Mr. Good has done: - With the daylight ariseth the murderer; Poor and needy, he sheddeth blood. This description is suitable to a highwayman; one who robs in daylight, and who has been impelled by poverty and distress to use this most unlawful and perilous mode to get bread; and for fear of being discovered or taken, commits murder, and thus adds crime to crime. In the night is as a thief.] Having been a highwayman in the daytime, he turns footpad or housebreaker by night; and thus goes on from sin to sin. There have been several instances like the case above, where poverty and distress have induced a man to…
Read AdamClarke on Job 24 →CambridgeThe Cambridge Bible for Schools and Colleges14. with the light] i. e. toward day-break, while it is still partially dark. At such an hour the murderer waylays the solitary traveller. is as a thief] i. e. acts the thief, becomes a thief.
Read Cambridge on Job 24 →Albert Barnes1798–1870Barnes' Notes on the BibleThe murderer - One of the instances, referred to in the previous verse, of those who perform their deeds in darkness. Rising with the light - Hebrew לאור lā'ôr.
Read Albert Barnes on Job 24 →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
When daylight is gone, the murderer rises to kill the poor and needy; in the night he is like a thief.
The murderer rises with the light. He kills the poor and needy. In the night he is like a thief.
When daylight is gone, the murderer rises to kill the poor and needy; in the night he is like a thief.
Before daybreak the murderer rises up; he kills the poor and the needy; in the night he is like a thief.
Tyndale line
The murderer rising with the light killeth the poor and needy, and in the night is as a thief.
The murderer riseth with the light; He killeth the poor and needy; And in the night he is as a thief.
The murderer riseth with the light, he killeth the poor and needy; and in the night he is as a thief.
The murderer rising with the light killeth the poor and needy, and in the night is as a thief.
The murtherer riseth earely and killeth the poore and the needie: and in the night he is as a theefe.
Strictly literal
The murderer riseth with the light, killeth the afflicted and needy, and in the night is as a thief.
At the light doth the murderer rise, He doth slay the poor and needy, And in the night he is as a thief.
The murderer rises at the light, || He slays the poor and needy, || And in the night he is as a thief.
With the earliest light riseth the murderer, he slayeth the poor and needy, and in the night he becometh like the thief.
Before daylight the murderer rises and he kills poor and needy people; in the night he is like a thief.
From the Latin
The murderer riseth at the very break of day, he killeth the needy, and the poor man: but in the night he will be as a thief.
Simplified
The murderer gets up at dawn to kill the poor and needy, and when night falls he becomes a thief.
He who is purposing death gets up before day, so that he may put to death the poor and those in need.
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 show some agreement in the overall structure, but only four out of nine words match directly. The Septuagint's rendering reflects a different syntactical arrangement, which may indicate interpretive choices made by the translators.
לָא֡וֹר יָ֘ק֤וּם רוֹצֵ֗חַ יִֽקְטָל־ עָנִ֥י וְאֶבְי֑וֹן וּ֝בַלַּ֗יְלָה יְהִ֣י כַגַּנָּֽב׃
4 of the 9 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 Job 24:14
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.
אוֹר (or) means 'light' and encompasses various forms of illumination, including daylight, dawn, and the light of heavenly bodies like the sun and stars. It can also refer to metaphorical concepts such as the light of life, prosperity, and instruction, as well as Yahweh as a source of light.
אוֹר 121 n.m. light
light as diffused in nature, light of day
morning light, dawn
light of the heavenly luminaries
daylight
lightning
light of lamp
light of life
light of prosperity
light of instruction
light of face
Yahweh
base
H216 אוֹר light . light as diffused in nature, light of day
. morning light, dawn
. light of the heavenly luminaries
. daylight
. lightning
. light of lamp
. light of life
. light of prosperity
. light of instruction
. light of face
. Yahweh
216 'owr ore
from 215; illumination or (concrete) luminary (in every
sense, including lightning, happiness, etc.):--bright, clear,
+ day, light (-ning), morning, sun.
see HEBREW for 0215
אוֹר (or) — light.
1) light
1a) light of day
1b) light of heavenly luminaries (moon, sun, stars)
1c) day-break, dawn, morning light
1d) daylight
1e) lightning
1f) light of lamp
1g) light of life
1h) light of prosperity
1i) light of instruction
1j) light of face (fig.)
1k) Jehovah as Israel's light
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
lit ('or, ma'or; phos; many other words):
1. Origin of Light
2. A Comprehensive Term
(1) Natural Light
(2) Artificial Light
(3) Miraculous Light
(4) Mental, Moral, Spiritual Light
3. An Attribute of Holiness
(1) God
(2) Christ
(3) Christians
(4) The Church
4. Symbolism
5. Expressive Terms
1. Origin of Light:
The creation of light was the initial step in the creation of life. "Let there be light" (Ge 1:3) was the first word of God spoken after His creative Spirit "moved" upon the primary material out of which He created the heavens and the earth, and which lay, until the utterance of that word, in the chaos of darkness and desolation. Something akin, possibly, to the all-pervasive electro-magnetic activity of the aurora borealis penetrated the chaotic night of the world. The ultimate focusing of light (on the 4th day of creation,
Light
The offspring of the divine command (Gen. 1:3). “All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light” (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance…
One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," 1Jo 1:5, and "the Father of lights," Jas 1:17; Christ is the "Sun of righteousness," and "the light of the world," Joh 1:9 8:12. So also the word of God is "a light," Ps 119:105; truth and Christians are lights, Joh 3:19 12:36; prosperity is "light," Es 8:16; and heaven is full of…
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
רָצַח (ratsach) is a Hebrew verb meaning to murder or slay, with nuances of premeditated and accidental killing. It appears in various forms, including Qal (to murder), Niphal (to be slain), and Piel (to intensively murder or assassinate). The entries emphasize the act of killing a human being, particularly in a malicious context.
רָצַח vb. murder, slay
Qal murder, slay, with premeditation
Niph. I shall be slain
Pi. (intens.) murder, assassinate
Pu. ye murder
base
H7523 רָצַח murder, slay
7523 ratsach raw-tsakh'
a primitive root; properly, to dash in pieces, i.e. kill (a
human being), especially to murder:--put to death, kill,
(man-)slay(-er), murder(-er).
רָצַח (ra.tsach) — to murder.
1) to murder, slay, kill
1a)(Qal) to murder, slay
1a1) premeditated
1a2) accidental
1a3) as avenger
1a4) slayer (intentional) (participle)
1b) (Niphal) to be slain
1c) (Piel)
1c1) to murder, assassinate
1c2) murderer, assassin (participle) (subst)
1d) (Pual) to be killed
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
קָטַל (qatal) is a primitive root meaning to cut off, specifically to put to death, or to slay. It is used in a poetic and late context, with its Aramaic equivalent being קְטַל (qe.tal). The entries consistently emphasize the act of killing.
[קָטַל] vb. slay (poet. and late)
base
H6991 קָטַל
6991 qatal kaw-tal'
a primitive root; properly, to cut off, i.e. (figuratively)
put to death:--kill, slay.
קָטַל (qa.tal) — to slay.
(Qal) to slay, kill
Aramaic equivalent: qe.tal (קְטַל "to slay" H6992)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Conj | Adj — ConjunctionHC/Aamsa
ned'-i ('ebhyon).
See POOR.
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
גַּנָּב (gannab) means 'thief' in Hebrew. It is derived from the root word גָּנַב (ganav), which also relates to stealing. The entries consistently define it as a person who steals, without any significant disagreement among the lexicons.
גַּנָּב n.m. thief
base
H1590 גַּנָּב thief
1590 gannab gaw-nab'
from 1589; a stealer:--thief.
see HEBREW for 01589
גַּנָּב (gan.nav) — thief.
thief
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
thef: In the Old Testament the uniform translation (17 times) of gannabh, from ganabh, "steal," but gannabh is rather broader than the English "thief," and may even include a kidnapper (De 24:7). In Apocrypha and the New Testament, the King James Version uses "thief" indifferently for kleptes, and lestes, but the Revised Version (British and American) always renders the latter word by "robber" (a great improvement), See CRIMES. The figurative use of thief" as one coming without warning" (Mt 24:43, etc.) needs no explanation.
The penitent thief ("robber," the Revised Version (British and American) Mr 15:27; Mt 27:38,44; "malefactor,"