Proverbs 11:17 — Word Study
WLCגֹּמֵ֣ל נַ֭פְשׁוֹ אִ֣ישׁ חָ֑סֶד וְעֹכֵ֥ר שְׁ֝אֵר֗וֹ אַכְזָרִֽי׃
BSAA kindchêçêd [merciful] manʼîysh [who shows compassion, kindness] benefitsgâmal [does good to, rewards] himselfnephesh but a cruel manʼakzârîy [harsh, unkind, ruthless] brings troubleʻâkar [troubles, disturbs, affliction, distress] on himselfshᵉʼêr [to, against, his own soul, his inner being]
| Greek | English | Parsing |
|---|---|---|
| גֹּמֵ֣ל | [is] dealing bountifully with | Verb, Qal, participle (active) masculine singular |
| נַ֭פְשׁוֹ | self his | Noun common feminine singular construct, suffix |
| אִ֣ישׁ | a person of | Noun common, masculine singular construct |
| חָ֑סֶד | loyalty | Noun common, masculine singular absolute |
| וְעֹכֵ֥ר | and [is] troubling | Conjunction, verb qal participle (active) masculine singular |
| שְׁ֝אֵר֗וֹ | body his | Noun common masculine singular construct, suffix |
| אַכְזָרִֽי׃ | a cruel [person] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A kind man benefits himself, but a cruel man brings trouble on himself. |
| KJV | The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh. |
| ASV | The merciful man doeth good to his own soul; But he that is cruel troubleth his own flesh. |
| YLT | A kind man is rewarding his own soul, And the fierce is troubling his own flesh. |
| WEB | The merciful man does good to his own soul, but he who is cruel troubles his own flesh. |
| BBE | The man who has mercy will be rewarded, but the cruel man is the cause of trouble to himself. |
There are no significant differences among the translations on this verse.
The sentence has a main clause followed by a contrasting clause, clearly delineating the outcomes of kindness and cruelty.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַכְזָרִי
verbגָּמַל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 11:17
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 Contrast of Kindness and Crueltygenerated
Proverbs 11:17 contrasts the outcomes of kindness and cruelty. The kind man, who shows compassion, benefits himself, while the cruel man, who acts harshly, brings trouble upon himself. This verse is part of a broader discussion on the virtues of kindness and the consequences of wickedness, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 41:1–4 | Blessed is the one who cares for the poor; the LORD will deliver him in the day of trouble. |
| 2 | Psalm 112:4–9 | Light dawns in the darkness for the upright— for the gracious, compassionate, and righteous. |
| 3 | Isaiah 32:7–8 | The weapons of the scoundrel are destructive; he hatches plots to destroy the poor with lies, even when the plea of the needy is just. |
| 4 | Isaiah 57:1 | The righteous perish, and no one takes it to heart; devout men are swept away, while no one considers that the righteous are guided from the presence of evil. |
| 5 | Isaiah 58:7–12 | Isn’t it to share your bread with the hungry, to bring the poor and homeless into your home, to clothe the naked when you see him, and not to turn away from your own flesh and blood? |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — גֹּמֵ֣ל, go.Melgenerated
The word גֹּמֵ֣ל (go.Mel) is a participle derived from the root גָּמַל (H1580), meaning to deal bountifully with someone. It encompasses the idea of treating someone well, akin to rewarding or bestowing kindness. The parsing indicates it is an active masculine singular participle, emphasizing the ongoing nature of the action.
In this verse, it highlights the self-benefit that arises from kindness. The kind man's actions are not just for others but ultimately return to bless himself.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which has benefits for גֹּמֵ֣ל, while the KJV and ASV use doeth good to, emphasizing the positive impact of kindness.
Sentence Structuregenerated
The main verb גֹּמֵ֣ל governs the subject אִ֣ישׁ, forming the core of the first clause. The second clause introduces the contrasting subject אַכְזָרִֽי with its own verb עֹכֵ֥ר, creating a parallel structure that highlights the contrasting outcomes of kindness and cruelty.
The sentence structure emphasizes the actions of the subjects, with the kind man benefiting himself and the cruel man bringing trouble upon himself, illustrating a clear moral lesson.
Septuagint Backgroundgenerated
In the Septuagint, גֹּמֵ֣ל is rendered as ἐλεήμων, which emphasizes mercy and kindness, aligning with the Hebrew meaning but broadening it to a more general sense of compassion.
The choice of ἐχολλύει for עֹכֵ֥ר suggests a focus on the disruptive nature of cruelty, reinforcing the idea that such actions lead to turmoil.
In plain words — the whole versegenerated
Proverbs 11:17 teaches that a kind man benefits himself through his good deeds, while a cruel man brings trouble upon himself. This verse highlights the moral consequences of our actions, showing that kindness leads to personal gain and cruelty leads to distress.
Frequently Asked Questionsgenerated
It means that through showing kindness and compassion, the kind man experiences positive outcomes in his own life.
A cruel man's harsh actions lead to negative consequences, affecting his own well-being and relationships.
The contrast serves to illustrate the moral principle that our actions have consequences, and that kindness is ultimately rewarding while cruelty is self-destructive.
You can strive to be kind and compassionate towards others, recognizing that these actions will benefit you in return.
Reflection Questionsgenerated
- In what ways have I experienced the benefits of kindness in my own life?
- How can I ensure that my actions reflect kindness rather than cruelty?
- What are some examples of kindness I can show to others this week?
- How do I respond when I see cruelty in the world around me?
The early church on this verse — how the Fathers read it
Leo the Great references this verse in his teachings, emphasizing the importance of prayer and good deeds as reflections of one's character.
Prayer rises up quickly to the ears of God when lifted up by the recommendation of [alms and fasting]. Since, as it has been written,Early Church Fathers on Proverbs 11 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 11:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe merciful man doeth good to his own soul,.... Or "to himself": a man of mercy or grace, a liberal bountiful man, he comfortably enjoys what God has given him, Ecclesiastes 5:18; and he does good
Read John Gill on Proverbs 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh. The merciful man doeth good to his own soul: but (he that is) cruel troubleth his own flesh.
Read Robert Jamieson on Proverbs 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo his own soul, i.e. to himself, because his liberality shall turn to his own infinite advantage, both in this life and in the next. Cruel; hard-hearted and uncharitable to others. His own flesh; either, 1. His own children or kindred, who are commonly expressed by this very word, for whose sakes he is thus covetous and uncharitable, that he may hoard it up for them; but they, saith the wise man, shall have nothing but trouble and vexation, and God’ s curse with it. Or, 2. Himself, denominated here from his flesh or body, as in the former branch from his soul. But he may seem to mention his flesh rather than his soul, to intimate that the mischiefs of his covetousness shall not only fall…
Read Matthew Poole on Proverbs 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 11:17 The merciful man doeth good to his own soul: but [he that is] cruel troubleth his own flesh.Ver. 17. The merciful doth good to his own soul.] His chief business is with and for himself: how to set all to rights within, how to keep a continual sabbath of soul, a constant composedness. He will not violate his conscience to get or retain riches, as Proverbs 11:16, or purchase earth with the loss of heaven. And inasmuch as the body is the soul’ s servant, and should therefore be neither supra negotium, above the business, nor infra negotium, below the business but par negotio, fit for the soul’ s business - it ought not to be pined or pinched with penury and overmuch abstinence…
Read John Trapp on Proverbs 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The merciful man.—Rather, one who shows love. (See above on Proverbs 3:3.) Our good and evil deeds return to us in blessings or curses. (Comp. Proverbs 11:25.)
Read Charles John Ellicott on Proverbs 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. The merciful man doeth good to his own soul] Every gracious disposition is increased while a man is exercised in showing mercy. No man can show an act of disinterested mercy without benefiting his own soul, by improving his moral feeling. But he that is cruel troubleth his own flesh.] We seldom see a peevish, fretful, vindictive man either in good health, or good plight of body. I have often heard it observed of such, "He frets his flesh off his bones."
Read AdamClarke on Proverbs 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. The merciful — The kind, benevolent, or pious. Doeth good to his own soul — To himself; the fruit of his kindness comes back to him. Troubleth his own flesh — Himself.
Read Daniel Denison Whedon on Proverbs 11 →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
A kind man benefits himself, but a cruel man brings trouble on himself.
The merciful man does good to his own soul, but he who is cruel troubles his own flesh.
A kind man benefits himself, but a cruel man brings trouble on himself.
A kind person benefits himself, but a cruel person brings himself trouble.
Tyndale line
The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.
The merciful man doeth good to his own soul; But he that is cruel troubleth his own flesh.
The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.
The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.
Hee that is mercifull, rewardeth his owne soule: but he that troubleth his own flesh, is cruel.
Strictly literal
The merciful man doeth good to his own soul; but the cruel troubleth his own flesh.
A kind man is rewarding his own soul, And the fierce is troubling his own flesh.
A kind man is rewarding his own soul, || And the fierce is troubling his own flesh.
The man of kindness doth good to his own soul; but he that troubleth his own flesh is cruel.
A kind person benefits himself, but one who is cruel hurts himself.
From the Latin
A merciful man doth good to his own soul: but he that is cruel casteth off even his own kindred.
Simplified
If you're kind, you'll be rewarded; but if you're cruel, you'll hurt yourself.
The man who has mercy will be rewarded, but the cruel man is the cause of trouble to himself.
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 of Proverbs 11:17 reads, "גֹּמֵ֣ל נַ֭פְשׁוֹ אִ֣ישׁ חָ֑סֶד וְעֹכֵ֥ר שְׁ֝אֵר֗וֹ אַכְזָרִֽי׃" which translates to "A kind man benefits himself, but a cruel man brings trouble on himself." The Septuagint, while not providing a direct translation, matches 5 of the 7 words from the Hebrew text, indicating a significant agreement in content, though the exact phrasing and structure differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, confirming the consistency of the Masoretic Text in this instance.
גֹּמֵ֣ל נַ֭פְשׁוֹ אִ֣ישׁ חָ֑סֶד וְעֹכֵ֥ר שְׁ֝אֵר֗וֹ אַכְזָרִֽי׃
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 Proverbs 11:17
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.
גָּמַל (gamal) is a Hebrew root meaning to deal fully or adequately with someone, which includes concepts like recompensing or rewarding. It also specifically refers to weaning a child and can denote the ripening of fruit, particularly almonds. The entries consistently highlight these meanings without significant disagreement.
גָּמַל vb. 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
Qal
deal out to, do to
deal bountifully with
recompense, repay, requite
wean a child (complete his nursing)
trans. ripen, bear ripe (almonds)
Niph. be weaned
base
H1580 גָּמַל 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
1580 gamal gaw-mal'
a primitive root; to treat a person (well or ill), i.e.
benefit or requite; by implication (of toil), to ripen, i.e.
(specifically) to wean:--bestow on, deal bountifully, do
(good), recompense, requite, reward, ripen, + serve, mean,
yield.
גָּמַל (ga.mal) — to wean.
1) to deal fully with, recompense
1a) (Qal)
1a1) to deal out to, do to
1a2) to deal bountifully with
1a3) to recompense, repay, requite
2) (Qal) to wean a child (Niphal) to be weaned
3) (Qal) to ripen, bear ripe (almonds)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
N-ms — Noun common · masculine singular absoluteHNcmsa
עָכַר (akar) is a Hebrew verb meaning to stir up, disturb, or trouble. It is derived from a primitive root that suggests the action of roiling water. The word encompasses various forms, including Qal, which denotes the act of disturbing, and Niphal, indicating a state of being disturbed or experiencing calamity.
עָכַר vb. stir up, disturb, trouble
Qal disturb, trouble
Niph. my pain was stirred up
base
H5916 עָכַר stir up, disturb, trouble
5916 `akar aw-kar'
a primitive root; properly, to roil water; figuratively, to
disturb or affict:--trouble, stir.
עָכַר (a.khar) — to trouble.
1) to trouble, stir up, disturb, make (someone) taboo
1a) (Qal) to disturb, trouble
1b) (Niphal)
1b1) to be disturbed, be stirred up
1b2) disturbance, calamity (participle)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
שְׁאֵר (sh'er) refers to flesh, potentially originating from the inner flesh next to the bones. It encompasses meanings related to food, physical power, and kinship, indicating a connection by blood. The term can also imply self or body. There is a related term, שַׁאֲרָה (sha.a.rah), meaning 'kinswomen'.
שְׁאֵר n.m. flesh (perh. orig. the inner flesh, full of blood, next to the bones)
flesh
as food
fig. for physical power
in HP = flesh- (= blood-) relation (i.e. one near of kin)
= self
base
H7607 שְׁאֵר flesh (perh. orig. the inner flesh, full of blood, next to the bones)
7607 sh'er sheh-ayr'
from 7604; flesh (as swelling out), as living or for food;
generally food of any kind; figuratively, kindred by blood:--
body, flesh, food, (near) kin(-sman, -swoman), near (nigh) (of
kin).
see HEBREW for 07604
שְׁאֵר (she.er) — flesh.
1) flesh, food, body, near kin, near kinswoman
1a) flesh
1a1) as food
1a2) for physical power (fig)
1b) flesh relation, blood relation
1c) self
Also means: sha.a.rah (שַׁאֲרָה "kinswomen" H7608)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word אַכְזָרִי (*akzariy*) means 'cruel' and appears only in this form. It is derived from another root word, אכזר (*akzar*), which also conveys a sense of cruelty. The entries consistently emphasize its meaning without significant variation.
אַכְזָרִי adj. cruel, always in this form
base
H394 אַכְזָרִי cruel, always in this form
394 'akzariy ak-zawr-ree'
from 393; terrible:--cruel (one).
see HEBREW for 0393
אַכְזָרִי (akh.za.ri) — cruel.
cruel
Adj — AdjHAamsa