Proverbs 13:23 — Word Study
WLCרָב־ אֹ֭כֶל נִ֣יר רָאשִׁ֑ים וְיֵ֥שׁ נִ֝סְפֶּ֗ה בְּלֹ֣א מִשְׁפָּֽט׃
BSAAbundantrôb [plentiful, overflowing] foodʼôkel [nourishment, sustenance] [is in] the fallow groundnîyr [unplowed land, tillage] of the poorrûwsh [destitute, needy] but withoutlôʼ [lacking, absent] it isyêsh swept awayçâphâh [destroyed, consumed, snatched]
| Greek | English | Parsing |
|---|---|---|
| רָב־ | abundance of | Noun common, masculine singular construct |
| אֹ֭כֶל | food | Noun common, masculine singular absolute |
| נִ֣יר | [the] unplowed ground of | Noun common, masculine singular construct |
| רָאשִׁ֑ים | poor [people] | Verb, Qal, participle (active) masculine plural |
| וְיֵ֥שׁ | and there | Conjunction |
| נִ֝סְפֶּ֗ה | [is what] is swept away | Verb, Niphal, participle (active) masculine singular |
| בְּלֹ֣א | in not | Preposition, particle |
| מִשְׁפָּֽט׃ | justice | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Abundant food is in the fallow ground of the poor, but without justice it is swept away. |
| KJV | Much food is in the tillage of the poor: but there is that is destroyed for want of judgment. |
| ASV | Much food is in the tillage of the poor; But there is that is destroyed by reason of injustice. |
| YLT | Abundance of food — the tillage of the poor, And substance is consumed without judgment. |
| WEB | An abundance of food is in poor people’s fields, but injustice sweeps it away. |
| BBE | There is much food in the ploughed land of the poor; but it is taken away by wrongdoing. |
Where they part company is מִשְׁפָּט — see How Translations Differ.
The sentence presents a contrast between the potential for abundance and the consequences of lacking justice.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרוּשׁ
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 13:23
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 — Wisdom on Wealth and Justicegenerated
Proverbs 13:23 discusses the relationship between abundance and justice, illustrating that while there is potential for plenty in the lives of the poor, it can be lost if justice is absent. This verse serves as a reminder of the importance of fairness in society, linking prosperity to righteous judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 12:11–14 | The one who works his land will have plenty of food, but whoever chases fantasies lacks judgment. |
| 2 | Proverbs 27:18–23 | Whoever tends a fig tree will eat its fruit, and he who looks after his master will be honored. |
| 3 | Proverbs 28:19 | The one who works his land will have plenty of food, but whoever chases fantasies will have his fill of poverty. |
| 4 | Ecclesiastes 5:9 | The produce of the earth is taken by all; the king himself profits from the fields. |
| 5 | Proverbs 6:6–11 | Walk in the manner of the ant, O slacker; observe its ways and become wise. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — רֹב, rov-generated
The word רֹב (rov) denotes abundance, suggesting a plentiful supply. It is often used in contexts that emphasize greatness or numerousness, highlighting the potential for wealth and nourishment.
In this verse, it specifically refers to the food that can be found in the fallow ground of the poor, indicating that despite their lack of resources, there exists a potential for sustenance that is contingent upon justice.
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 structure of the verse centers around the finite verb נִ֝סְפֶּ֗ה, is swept away, which governs the second clause. The first clause introduces the subject matter, emphasizing the abundance found in the fallow ground of the poor.
The sentence's flow highlights the contrast between the potential for abundance and the reality of its loss due to the absence of justice, creating a clear cause-and-effect relationship.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word מִשְׁפָּט is translated as δικαιοσύνη (dikaiosynē), meaning righteousness or justice. This choice emphasizes the moral and ethical dimensions of the concept, aligning with the Hebrew understanding of justice as a divine attribute.
The translation reflects a broader interpretation, suggesting that without righteousness, the potential for abundance is not just lost but fundamentally undermined.
In plain words — the whole versegenerated
Proverbs 13:23 tells us that there is a great potential for food and resources in the land of the poor, but this potential can be lost if justice is not present. It emphasizes the need for fairness and righteousness in society to ensure that abundance is not wasted.
Frequently Asked Questionsgenerated
It means that even those who are poor have the potential for sustenance and resources, especially when their land is cultivated.
Justice is crucial; without it, the potential for abundance can be easily lost or squandered.
We learn that wealth is not just about material possessions but also about how we manage and share resources justly.
It highlights that even the marginalized can have resources, but their well-being is linked to the presence of justice in society.
Reflection Questionsgenerated
- In what ways can I ensure that I am acting justly in my own life?
- How can I help those who are poor or in need in my community?
- What does this verse teach about the relationship between justice and prosperity?
- How can I cultivate a mindset that values abundance in the lives of others?
The early church on this verse — how the Fathers read it
The verse has been commented on by early Church Fathers, who reflect on the moral implications of wealth and justice, as seen in Bede's reflections on the need to share resources with the poor.
Many foods are in the fresh fields of the fathers, etc. He acts without proper judgment who is diligently occupied with amassing riches and does not himself dispense these accumulated riches to the poor for the redemption of his soul,Early Church Fathers on Proverbs 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 13:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMuch food [is in] the tillage of the poor,.... The poor are generally employed in tilling land; from whose labours in ploughing and sowing much food arises to men, bread to the eater, and seed to the
Read John Gill on Proverbs 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMuch food is in the tillage of the poor: but there is that is destroyed for want of judgment.
Read Robert Jamieson on Proverbs 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMuch food is in the tillage of the poor; poor and mean persons, by their diligent labours in tillage or other employments, and God’ s blessing upon them, ofttimes grow rich. Destroyed; or, consumed, to wit, in his estate, brought to poverty. For want of judgment; either, 1. For want of discretion and convenient care and diligence in tilling his land, and in managing his affairs, which he neglects himself, and leaves to the care of others; whereas poor men are forced by their necessities to look to their own concerns, and to use their utmost diligence in them. Or rather, 2. By injustice, as this phrase is used, 22:13 . Nor do I find it in any other scripture. By his frauds, rapines, and…
Read Matthew Poole on Proverbs 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 13:23 Much food [is in] the tillage of the poor: but there is [that is] destroyed for want of judgment.Ver. 23. Much food is in the tillage of the poor.] of the poet is well known, Laudato ingentia rura, exiguum colito. It is best for a man to have no more than he can master and make his best of. The ground should be weaker than he that tills it, saith Columella. The earth is a fruitful mother, and "brings forth meat for them by whom it is dressed." But there is that is destroyed for want of judgment.] - viz., In ploughing and sowing, or in managing and husbanding what he hath gotten, for the best. For non minor est virtus quam quaerere, parta tueri. We must be good husbands, and…
Read John Trapp on Proverbs 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Tillage.—Properly, the newly-made field, on which much labour has been expended. The poor hardworking man, by God’s blessing, gains an abundant living, while many (rich persons) are ruined for their neglect of what is right.
Read Charles John Ellicott on Proverbs 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. That is destroyed for want of judgment.] O, how much of the poverty of the poor arises from their own want of management! They have little or no economy, and no foresight. When they get any thing, they speedily spend it; and a feast and a famine make the chief varieties of their life.
Read AdamClarke on Proverbs 13 →CambridgeThe Cambridge Bible for Schools and Colleges23. for want of judgment] Rather, by reason of injustice, R.V. The contrast is between substance gained by honest toil and substance lost by injustice: a poor man by hard labour makes his newly cultivated field yield him much; but you may see a rich man brought to ruin by dishonest practices. Comp. James 5:1-6.
Read Cambridge on Proverbs 13 →Albert Barnes1798–1870Barnes' Notes on the BibleThe contrast is the ever recurring one between honest poverty and dishonest wealth.
Read Albert Barnes on Proverbs 13 →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
Abundant food is in the fallow ground of the poor, but without justice it is swept away.
An abundance of food is in poor people’s fields, but injustice sweeps it away.
Abundant food is in the fallow ground of the poor, but without justice it is swept away.
There is abundant food in the field of the poor, but it is swept away by injustice.
Tyndale line
Much food is in the tillage of the poor: but there is that is destroyed for want of judgment.
Much food is in the tillage of the poor; But there is that is destroyed by reason of injustice.
Much food is in the tillage of the poor: but there is that is destroyed by reason of injustice.
Much food is in the tillage of the poor: but there is that is destroyed for want of judgment.
Much foode is in the fielde of the poore: but the fielde is destroyed without discretion.
Strictly literal
Much food is in the tillage of the poor; but there is that is lost for want of judgment.
Abundance of food — the tillage of the poor, And substance is consumed without judgment.
Abundance of food—the tillage of the poor, || And substance is consumed without judgment.
Much food bringeth the new-tilled ground of the poor; but there are many others that are taken away through injustice.
An unplowed field owned by the poor could produce much food, but it is swept away by injustice.
From the Latin
Much food is in the tillage of fathers: but for others it is gathered with out judgment.
Simplified
The unplowed ground of the poor could produce a lot of food, but it's stolen through injustice.
There is much food in the ploughed land of the poor; but it is taken away by wrongdoing.
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
רָב־ אֹ֭כֶל נִ֣יר רָאשִׁ֑ים וְיֵ֥שׁ נִ֝סְפֶּ֗ה בְּלֹ֣א מִשְׁפָּֽט׃ from the Masoretic Text aligns with the Septuagint's focus on the themes of abundance and justice, though only two of the eight words match directly.
רָב־ אֹ֭כֶל נִ֣יר רָאשִׁ֑ים וְיֵ֥שׁ נִ֝סְפֶּ֗ה בְּלֹ֣א מִשְׁפָּֽט׃
2 of the 8 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 13:23
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.
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
N-cs — 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…
אֹ֫כֶל (okel) means food and encompasses a range of meanings including meal, meat, and food supply. It is derived from the root word for eating. The entries highlight its use in various contexts, such as meals and victuals, but do not indicate any significant disagreement among the lexicons.
אֹ֫כֶל 40 n.m. food
base
H400 אֹ֫כֶל food
400 'okel o'-kel
from 398; food:--eating, food, meal(-time), meat, prey,
victuals.
see HEBREW for 0398
אֹ֫כֶל (o.khel) — food.
1) food
1a) cereal
1b) meat
2) food supply
3) meal, dinner
N-ms — Noun common · masculine singular absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
נִיר (niyr) refers to freshly plowed or fallow ground, emphasizing its potential for cultivation. It is derived from the root meaning to plow and is associated with agricultural practices. The entries consistently describe it as tillable or untilled land, with no significant disagreements noted among the lexicons.
נִיר n.[m.] the tillable, untilled or fallow ground
base
H5215 נִיר
5215 niyr neer
or nir {neer}; from 5214; properly, plowing, i.e.
(concretely) freshly plowed land:--fallow ground, plowing,
tillage.
see HEBREW for 05214
נִיר (nir) — fallow ground.
tillable or untilled or fallow ground
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…
רוּשׁ (ruwsh) means to be poor or in want, covering the state of lacking resources or necessities. It can refer to a poor man or the action of impoverishing oneself, as noted in various forms like the Qal and Hithpolel. The entries indicate a focus on destitution and neediness.
[רוּשׁ or רִישׁ] 24 vb. be in want, poor
Qal young lions are in want and hunger
Hithpō‛lēl one impoverishing himself
base
H7326 [רוּשׁ or רִישׁ] be in want, poor
7326 ruwsh roosh
a primitive root; to be destitute:--lack, needy, (make self)
poor (man).
רוּשׁ (rush) — be poor.
1) to be poor, be in want, lack
1a) (Qal)
1a1) to be poor
1a2) to be in want or hunger
1a3) poor man (subst)
1b)(Hithpolel) one impoverishing himself (participle)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
Conj | Part — ConjunctionHC/Acbsa
סָפָה (safah) is a Hebrew verb that conveys the idea of sweeping or snatching away. It can refer to both the act of gathering or increasing something and the act of scattering or destroying it. The entries describe various forms of the verb, including its uses in different grammatical aspects, such as Qal, Niphal, and Hiphil, indicating actions like being snatched away or caught up.
[סָפָה] vb. sweep or snatch away, catch up
Qal
intrans. be snatched away
trans. sweep away
Niph.
be swept away, destroyed
be caught up, captured
Hiph. I will catch up against them calamities
base
H5595 סָפָה sweep or snatch away, catch up
5595 caphah saw-faw'
a primitive root; properly, to scrape (literally, to shave;
but usually figuratively) together (i.e. to accumulate or
increase) or away (i.e. to scatter, remove, or ruin;
intransitively, to perish):--add, augment, consume, destroy,
heap, join, perish, put.
סָפָה (sa.phah) — to snatch.
1) to sweep or snatch away, catch up, destroy, consume
1a) (Qal)
1a1) to be snatched away
1a2) to sweep or snatch away
1b) (Niphal)
1b1) to be swept away, be destroyed
1b2) to be caught up, be captured
1c) (Hiphil) to catch up, gather
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Prep | Part — Preposition · particleHR/Tn
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;