Proverbs 13:4 — Word Study
WLCמִתְאַוָּ֣ה וָ֭אַיִן נַפְשׁ֣וֹ עָצֵ֑ל וְנֶ֖פֶשׁ חָרֻצִ֣ים תְּדֻשָּֽׁן׃
BSAThe slackerʻâtsêl [lazy, hater of work] cravesʼâvâh [desires strongly, lusteth] yet [has] nothingʼayin [possesses, obtains, no thing, absence] but the soulnephesh [living being, essence] of the diligentchărûwts [hard workers, sharp] is fully satisfieddâshên▸ [made fat, prospered, to anoint]
| Greek | English | Parsing |
|---|---|---|
| מִתְאַוָּ֣ה | [is] coveting | Verb, Hithpael, participle (active) feminine singular |
| וָ֭אַיִן | and nothing | Conjunction, noun common masculine singular absolute |
| נַפְשׁ֣וֹ | appetite his | Noun common feminine singular construct, suffix |
| עָצֵ֑ל | a sluggard | Adj |
| וְנֶ֖פֶשׁ | and [the] appetite of | Conjunction, noun common feminine singular construct |
| חָרֻצִ֣ים | diligent [people] | Adj |
| תְּדֻשָּֽׁן׃ | it will be made fat | Verb, Pual, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The slacker craves yet has nothing, but the soul of the diligent is fully satisfied. |
| KJV | The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat. |
| ASV | The soul of the sluggard desireth, and hath nothing; But the soul of the diligent shall be made fat. |
| YLT | The soul of the slothful is desiring, and hath not. And the soul of the diligent is made fat. |
| WEB | The soul of the sluggard desires, and has nothing, but the desire of the diligent shall be fully satisfied. |
| BBE | The hater of work does not get his desires, but the soul of the hard workers will be made fat. |
Where they part company is עָצֵ֑ל — see How Translations Differ.
The sentence consists of two main clauses, showcasing the contrast between the outcomes of laziness and diligence.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָוָה
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 13:4
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 Diligence and Lazinessgenerated
Proverbs 13:4 contrasts the outcomes of laziness and diligence. The slacker, who desires much, ends up with nothing, while the diligent person finds satisfaction. This theme is common in Proverbs, emphasizing the value of hard work and the consequences of idleness. The surrounding verses provide further wisdom on speech, integrity, and righteousness, reinforcing the importance of diligence in various aspects of life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:4 | Idle hands make one poor, but diligent hands bring wealth. |
| 2 | Proverbs 12:11–24 | The one who works his land will have plenty of food, but whoever chases fantasies lacks judgment. |
| 3 | Proverbs 26:13 | The slacker says, “A lion is in the road! A fierce lion roams the public square!” |
| 4 | Numbers 23:10 | Who can count the dust of Jacob or number even a fourth of Israel? Let me die the death of the righteous; let my end be like theirs!” |
| 5 | Proverbs 2:2–9 | if you incline your ear to wisdom and direct your heart to understanding, |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — מִתְאַוָּ֣ה, mit.'a.Vahgenerated
The word מִתְאַוָּ֣ה (mit'ava) is a Hithpael participle meaning 'coveting' or 'desiring strongly'. It indicates a strong longing for something, often associated with physical or emotional yearnings. This word appears in various contexts in the Bible, suggesting a deep-seated craving that can lead to negative consequences when unfulfilled.
In this verse, it highlights the futility of desire without action. The slacker's craving does not translate into possession, emphasizing that mere desire is insufficient for achieving one's goals.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term craves for מִתְאַוָּ֣ה. The KJV and ASV also reflect this meaning, maintaining a consistent interpretation of the slacker's desire.
Where translations differ is in the rendering of עָצֵ֑ל. The BSB and YLT use slacker, while the BBE opts for hater of work. This difference highlights the nuance in describing laziness and its implications.
Sentence Structuregenerated
The verse consists of two main clauses connected by 'but'. The first clause describes the slacker's desire and lack of fulfillment, while the second highlights the satisfaction of the diligent soul. The structure emphasizes the contrast between the two types of individuals.
The finite verbs מִתְאַוָּ֣ה and תְּדֻשָּֽׁן anchor each clause, with the subject of the second clause being the diligent soul. This arrangement underscores the outcome of diligence as opposed to laziness.
Septuagint Backgroundgenerated
The Septuagint translates מִתְאַוָּ֣ה as ἐπιθυμίαις, which carries a similar meaning of strong desire or craving. This choice reflects a consistent understanding of the emotional aspect of desire.
For עָצֵ֑ל, the LXX uses ἀεργός, meaning 'idle' or 'lazy', which aligns closely with the Hebrew term but emphasizes a lack of activity rather than a disdain for work.
In plain words — the whole versegenerated
Proverbs 13:4 tells us that the lazy person desires many things but ends up with nothing, while those who work hard find true satisfaction. This verse teaches the importance of diligence and the emptiness of mere desire without effort.
Frequently Asked Questionsgenerated
It means that despite strong desires, the lazy person does not achieve their goals or possess what they want.
Diligence involves hard work and effort, which ultimately results in fulfillment and a sense of achievement.
We learn that effort and commitment are essential for success, while laziness leads to unfulfilled desires.
By being diligent in my work and responsibilities, I can find true satisfaction and avoid the emptiness of unfulfilled cravings.
Reflection Questionsgenerated
- What are some areas in my life where I tend to be lazy, and how can I change that?
- How can I cultivate a diligent attitude in my daily tasks?
- What are some desires I have that require hard work to fulfill?
- In what ways can I encourage others to be diligent and avoid laziness?
The early church on this verse — how the Fathers read it
The early commentary on this verse by Bede illustrates the contrast between the desires of the lazy and the expectations of the diligent, emphasizing the need for effort in spiritual pursuits.
"And the sluggard desires and does not desire," etc. Rightly, the lazy person is marked by the term, who wants to reign with God but does not want to work for God.Early Church Fathers on Proverbs 13 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 13:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe soul of the sluggard desireth, and [hath] nothing,.... He desires knowledge, but does not care to be at any pains to get it, and so has it not; he desires riches, but chooses not to make use of
Read John Gill on Proverbs 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.
Read Robert Jamieson on Proverbs 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath nothing, because he contenteth himself with lazy desires without diligent endeavours. Shall be made fat; he shall be enriched with the fruit of his own labours.
Read Matthew Poole on Proverbs 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 13:4 The soul of the sluggard desireth, and [hath] nothing: but the soul of the diligent shall be made fat.Ver. 4. The soul of the sluggard desireth, &c.] Vult, et non vult piger - so the Vulgate reads it. The sluggard would, and he would not; he would have the end, but he would not use the means; he would "sit at Christ’ s right hand," but he would not "drink of his cup, or be baptized with his baptism." Lyra compares these men to cats that would fain have fish, but are loath to wet their feet. (This is an English proverb; for Lyra was a famous English Jew, and flourished in the year of grace 1320.) Affection without endeavour is like Rachel - beautiful, but barren. But the soul…
Read John Trapp on Proverbs 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The soul of the sluggard desireth, and hath nothing] We often hear many religious people expressing a desire to have more of the Divine life, and yet never get forward in it. How is this? The reason is, they desire, but do not stir themselves up to lay hold upon the Lord. They are always learning, but never able to come to the knowledge of the truth. They seek to enter in at the strait gate, but are not able, because they do not strive.
Read AdamClarke on Proverbs 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Sluggard desireth — The sentiment of this verse is, the lazy man has a great appetite, with nothing to satisfy it; but the diligent (active) shall be fed abundantly.
Read Daniel Denison Whedon 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
The slacker craves yet has nothing, but the soul of the diligent is fully satisfied.
The soul of the sluggard desires, and has nothing, but the desire of the diligent shall be fully satisfied.
The slacker craves yet has nothing, but the soul of the diligent is fully satisfied.
The appetite of the sluggard craves but gets nothing, but the desire of the diligent will be abundantly satisfied.
Tyndale line
The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.
The soul of the sluggard desireth, and hath nothing; But the soul of the diligent shall be made fat.
The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.
The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.
The sluggard lusteth, but his soule hath nought: but the soule of the diligent shall haue plentie.
Strictly literal
A sluggard's soul desireth and hath nothing; but the soul of the diligent shall be made fat.
The soul of the slothful is desiring, and hath not. And the soul of the diligent is made fat.
The soul of the slothful is desiring, and does not have. And the soul of the diligent is made fat.
The sluggard longeth [in] his soul, and there [cometh] nothing; but the soul of the diligent will be abundantly gratified.
The appetite of lazy people craves but gets nothing, but the appetite of diligent people will be richly satisfied.
From the Latin
The sluggard willeth and willeth not: but the soul of them that work, shall be made fat.
Simplified
Lazy people want a lot, but get nothing; if you work hard you'll be well rewarded.
The hater of work does not get his desires, but the soul of the hard workers will be made fat.
Word by word, the decisions they made
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 reads מִתְאַוָּ֣ה וָ֭אַיִן נַפְשׁ֣וֹ עָצֵ֑ל וְנֶ֖פֶשׁ חָרֻצִ֣ים תְּדֻשָּֽׁן׃. The Septuagint matches four of the seven words, indicating a close relationship between the two texts, though the word order and some lexical choices differ.
מִתְאַוָּ֣ה וָ֭אַיִן נַפְשׁ֣וֹ עָצֵ֑ל וְנֶ֖פֶשׁ חָרֻצִ֣ים תְּדֻשָּֽׁן׃
4 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 13:4
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.
אָוָה (avah) is a primitive root meaning to desire or wish for. It encompasses a range of meanings including to covet, long for, and lust after, often relating to bodily appetites. The verb appears in various forms, such as in the Piel and Hithpael stems, which indicate different nuances of desire.
[אָוָה] vb. incline, desire
Pi. desire
Hithp. desire, long for, lust after
base
H183 [אָוָה] incline, desire . desire
. desire, long for, lust after
183 'avah aw-vaw'
a primitive root; to wish for:--covet, (greatly) desire, be
desirous, long, lust (after).
אָוָה (a.vah) — to desire.
1) desire, incline, covet, wait longingly, wish, sigh, want, be greedy, prefer
1a) (Piel) to desire, crave (food and drink)
1b) (Hithpael) to desire, long for, lust after (of bodily appetites)
V-Hithpael — Verb · Hithpael · participle (active) feminine singularHVtrfsa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular absoluteHC/Ncmsa
nuth'-ing (lo', lo' @me'umah, etc.; medeis, oudeis): "Nothing" is represented by various words and phrases, often with lo', which is properly a substantive with the meaning of "nothing." Most frequently we have lo' me'umah, "not anything" (Ge 40:15; Jud 14:6).
Other forms are lo' dhabhar, "not anything"; (Ge 19:8); lo'khol, "not any(thing)" (Ge 11:6; Pr 13:7); la' (Aramaic), "no," "nothing" (Da 4:35, "as nothing"); 'ephec, "end," "cessation" (Isa 34:12); bilti, "without," "save," "not" (
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
Conj | N-cs — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
עָצֵל (atsel) refers to a state of being indolent or lazy, often describing a sluggard. It is derived from the root word for slothfulness and is used in various contexts to denote sluggishness.
עָצֵל 14 adj. sluggish, lazy
base
H6102 עָצֵל
6102 `atsel aw-tsale'
from 6101; indolent:--slothful, sluggard.
see HEBREW for 06101
עָצֵל (a.tsel) — sluggish.
1) sluggish, lazy
1a) sluggard (subst)
Adj — AdjHAamsa
slug'-ard: Found only in the Old Testament, and there only in Proverbs. It is the rendering given the word 'atsel everywhere in the Revised Version (British and American), but in the King James Version only in Pr 6:6,9; 10:26; 13:4; 20:4; 26:16 (elsewhere the King James Version translates by "slothful"). The root meaning of ['atsel] is "to be sluggish," "stupid." The English word "slug" is said to be "allied to slack" (Webster).
→ (A very lazy person)
→ See IDLENESS
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
HC/Ncfsc — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
The Hebrew word חָרוּץ (*charuwts*) is derived from a root meaning to incise or be incisive. It encompasses a range of meanings including sharp, diligent, strict decision, trench, and gold, with specific references in the Old Testament such as in Job 4:14 and Daniel 9:25. The lexicons agree on these meanings without significant disagreement.
חָרוּץ adj. sharp, diligent
base
חָרוּץ n.[m.] strict decision, only Jo 4:14, 14
ref
חָרוּץ n.[m.] trench, moat—only in Dn 9:25
ref
חָרוּץ n.m. gold, poet.
base
H2742a חָרוּץ sharp, diligent H2742b חָרוּץ strict decision H2742c חָרוּץ trench, moat H2742d חָרוּץ gold poet.
2742 charuwts khaw-roots'
or charuts {khaw-roots'}; passive participle of 2782;
properly, incised or (active) incisive; hence (as noun
masculine or feminine) a trench (as dug), gold (as mined), a
threshing-sledge (having sharp teeth); (figuratively)
determination; also eager:--decision, diligent, (fine) gold,
pointed things, sharp, threshing instrument, wall.
see HEBREW for 02782
חָרוּץ (cha.ruts) — sharp.
adj
sharp-pointed, sharp, diligent
חָרוּץ (cha.ruts) — decision.
strict decision, decision
חָרוּץ (cha.ruts) — trench.
trench, moat, ditch
חָרוּץ (cha.ruts) — gold.
gold (poetical)
Adj — AdjHAampa
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…
דָּשֵׁן (dashen) is a Hebrew verb meaning to be or become fat, often symbolizing prosperity and joy. It can also refer to anointing and the act of removing ashes from burnt offerings. The word encompasses various forms, including causative and passive uses, reflecting both physical and metaphorical senses of abundance.
דָּשֵׁן vb. be fat, grow fat
Qal fig. of Isr.’s prosperity
Pi. causat. make fat i.e. anoint, symbol of festivity and joy; of bodily effect of good news; find a burnt-offering fat = acceptable; elsewhere denom.;—take away, clear away the fat ashes (acc. of altar cleared)
Pu. pass. of causat. Pi. be made fat, of dust saturated
Hothp. of Yahweh’s sword:—it hath fattened itself
base
H1878 דָּשֵׁן be fat, grow fat .fig. of Isr.’s prosperity
. causat. make fat i.e. anoint, symbol of festivity and joy; of bodily effect of good news; find a burnt-offering fat = acceptable; elsewhere denom.;—take away, clear away the fat ashes (acc. of altar cleared)
. pass. of causat. Pi. be made fat, of dust saturated
. of Yahweh’s sword:—it hath fattened itself
1878 dashen daw-shane'
a primitive root; to be fat; transitively, to fatten (or
regard as fat); specifically to anoint; figuratively, to
satisfy; denominatively (from 1880) to remove (fat) ashes (of
sacrifices):--accept, anoint, take away the (receive) ashes
(from), make (wax) fat.
see HEBREW for 01880
דָּשֵׁן (da.shen) — to prosper.
1) to be fat, grow fat, become fat, become prosperous, anoint
1a) (Qal) of prosperity (fig.)
1b) (Piel)
1b1) to make fat, anoint
1b2) to find fat (of offering-acceptable)
1b3) to take away ashes (from altar)
1c) (Pual) to be made fat
1d) (Hothpael) to fatten oneself (of Jehovah's sword)
V-Pual-Imperf-3fs — Verb · Pual · imperfect third person feminine singularHVPi3fs
(chelebh, chelebh): The layer of subcutaneous fat and the compact suet surrounding the viscera and imbedded in the entrails, which, like the blood, was forbidden as food in the Mosaic code (Le 3:17). It was to be sacrificed to God by being burnt upon the altar (Le 3:16; 30). This had to be done on the very day on which a beast had been slaughtered, to remove temptation from the Israelite to use it otherwise (Ex 23:18). The law was probably a sanitary restriction, for, at an early date, leprosy, scrofula and disfiguring cutaneous diseases were thought to be caused by the use of fat as food. It was, moreover, an important pedagogical provision teaching the idea of self-denial, and the maxim that the richest and best meat of the…
Fat
(Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel’s sacrifice (Gen. 4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12; Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8; 7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).
It is used figuratively for a dull, stupid state of mind (Ps 17:10).
i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb , in (Joel 2:24; 3:13) The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." (Haggai 2:16) The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.
The fat portions of animals offered in sacrifice were always to be consumed, as being the choice part and especially sacred to the Lord. The blood was also sacred, as containing the life of the animal. The Jews were forbidden to eat either, Le 3:16,17; 7:23-27.