Proverbs 14:31 — Word Study
WLCעֹ֣שֵֽׁק־ דָּ֭ל חֵרֵ֣ף עֹשֵׂ֑הוּ וּ֝מְכַבְּד֗וֹ חֹנֵ֥ן אֶבְיֽוֹן׃
BSAWhoever oppressesʻâshaq [reproaches] the poordal [needy, weak] tauntschâraph■ [insults, defames] their Makerʻâsâh [Creator, the one who made them] but whoever is kindchânan [shows mercy, is gracious] to the needyʼebyôwn [poor, oppressed] honors Himkâbad [glorifies, shows respect to]
| Greek | English | Parsing |
|---|---|---|
| עֹ֣שֵֽׁק־ | [one who] oppresses | Verb, Qal, participle (active) masculine singular |
| דָּ֭ל | [the] poor | Adj |
| חֵרֵ֣ף | he reproaches | Verb, Piel, perfect third person masculine singular |
| עֹשֵׂ֑הוּ | maker his | Verb qal participle (active) masculine singular common, suffix |
| וּ֝מְכַבְּד֗וֹ | and [is] honoring him | Conjunction, verb piel participle (active) masculine singular common, suffix |
| חֹנֵ֥ן | [one who] shows favor to | Verb, Qal, participle (active) masculine singular |
| אֶבְיֽוֹן׃ | [the] needy | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Whoever oppresses the poor taunts their Maker, but whoever is kind to the needy honors Him. |
| KJV | He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor. |
| ASV | He that oppresseth the poor reproacheth his Maker; But he that hath mercy on the needy honoreth him. |
| YLT | An oppressor of the poor reproacheth his Maker, And whoso is honouring Him Is favouring the needy. |
| WEB | He who oppresses the poor shows contempt for his Maker, but he who is kind to the needy honors him. |
| BBE | He who is hard on the poor puts shame on his Maker; but he who has mercy on those who are in need gives him honour. |
There are no significant differences in translation for this verse.
The sentence is structured with two main clauses connected by a conjunction, contrasting the actions of oppression and kindness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשַׁק
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 14:31
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 Social Justicegenerated
Proverbs 14:31 emphasizes the moral responsibility to care for the poor and needy. It highlights the consequences of oppression and the honor found in kindness. This verse fits within a broader discourse in Proverbs that frequently addresses the treatment of the vulnerable and the importance of justice and mercy in society.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 17:5 | He who mocks the poor insults their Maker; whoever gloats over calamity will not go unpunished. |
| 2 | Proverbs 22:2–16 | The rich and the poor have this in common: The LORD is Maker of them all. |
| 3 | Job 31:13–16 | If I have rejected the cause of my manservant or maidservant when they made a complaint against me, |
| 4 | Psalm 12:5 | “For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.” |
| 5 | Ecclesiastes 5:8 | If you see the oppression of the poor and the denial of justice and righteousness in the province, do not be astonished at the matter; for one official is watched by a superior, and others higher still are over them. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — עֹשֵֽׁק, 'O.shek-generated
The word עָשַׁק ('ashaq) is a verb meaning to oppress or defraud. It is used in contexts where individuals are wronged or exploited, often highlighting violence or deceit involved in such actions.
As a participle in the active voice, it describes someone who is currently engaging in oppression. This word is foundational in understanding the moral implications of how one treats the poor, as it directly connects the act of oppression to a taunting of their Maker.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the key terms in this verse.
Sentence Structuregenerated
The structure of this verse includes two main clauses connected by a conjunction. The first clause, with the verb חֵרֵף (che.Ref), establishes the action of oppression, while the second clause describes the contrasting action of kindness.
The word order emphasizes the actions of the oppressor first, followed by the response of the one who shows kindness, highlighting the moral contrast.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word עֹשֵֽׁק is rendered as πένητα (penēta), which means 'the poor.' This choice reflects a direct translation that maintains the focus on the vulnerable.
The use of παροχύνει for חֵרֵף indicates a similar concern for the integrity of the poor, suggesting that the translators recognized the moral weight of the actions described.
In plain words — the whole versegenerated
Proverbs 14:31 teaches that oppressing the poor is a serious offense against God, while being kind to those in need is a way to honor Him. This verse reminds us of our responsibility to care for the vulnerable in our society.
Frequently Asked Questionsgenerated
To oppress the poor means to take advantage of them, often through exploitation or violence.
Kindness to the needy reflects God's character and shows respect for the dignity of all people.
The Maker refers to God, emphasizing that how we treat others is a reflection of our relationship with Him.
This verse highlights the moral imperative to care for the vulnerable, a recurring theme in Proverbs that calls for justice and compassion.
Reflection Questionsgenerated
- In what ways can I show kindness to those in need in my community?
- How do my actions towards the poor reflect my relationship with God?
- What are some practical steps I can take to avoid oppressing others?
- Why is it important to honor God through our treatment of the needy?
The early church on this verse — how the Fathers read it
The early Church Father John Chrysostom comments on this verse, highlighting the moral implications of slandering the poor and its impact on one's relationship with God.
“He who slanders the poor irritates his own Maker.” Here there are two sins: slander and opposition to the poor. Why does he irritate his Maker? His Maker certainly made him and made it easy for him to be subjected to a tongue of a…Early Church Fathers on Proverbs 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 14:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that oppresseth the poor reproacheth his Maker,.... That does him any injury, either by scoffing at him, and reproaching him for his poverty; or by vexatious law suits; or by withholding from him
Read John Gill on Proverbs 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.
Read Robert Jamieson on Proverbs 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that oppresseth the poor; that useth him hardly, as the Syriac renders it; that withholdeth from him that which is his due, either by the rules of strict justice, or by the great law of charity, of which see , and so it is opposed to having mercy in the next clause. Reproacheth his Maker; whose image the poor man bears, which might challenge respect, ; by whose counsel and providence he is made poor, , and who hath declared himself to be their protector and avenger. He that honoureth him, his image, and works, and laws, hath mercy on the poor; doth not only forbear oppressing or injuring of him, but affords him his pity and help.
Read Matthew Poole on Proverbs 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 14:31 He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.Ver. 31. He that oppresseth the poor reproacheth his Maker.] Since it is he that "maketh poor, and that maketh rich, and thereby killeth and maketh alive." Rich men only seem to be alive. Hence David, sending his servants to that Pamphagus, that rich curmudgeon, Nabal, speaketh on this sort, "Thus shall ye say to him that liveth" - there is no more in the original - as if rich men only were alive. Poor people are "free among the dead" - free of that company, as David was, when they are crushed and oppressed, especially by rich cormorants and cannibals. A poor man’ s livelihood…
Read John Trapp on Proverbs 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Reproacheth his Maker.—For having placed him in such a lowly condition. The equality of all men, as being all of them the work of God, is taught by Genesis 1:27; Job 31:15; Proverbs 22:2. The duty of aiding the poor is in Matthew 25:40 based on the still higher ground of the union of Christ with His people, which makes Him regard good done to them as done to Himself. But he that honoureth him . . .—This would be better rendered, but he that hath mercy on the poor honoureth Him.
Read Charles John Ellicott on Proverbs 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. He that oppresseth the poor reproacheth his Maker] Because the poor, or comparatively poor, are, in the order of God, a part of the inhabitants of the earth; and every man who loves God will show mercy to the poor, for with this God is peculiarly delighted. The poor have we ever with us, for the excitement and exercise of those benevolent, compassionate, and merciful feelings, without which men had been but little better than brutes.
Read AdamClarke on Proverbs 14 →CambridgeThe Cambridge Bible for Schools and Colleges31. he that honoureth &c.] Rather, he that hath mercy on the needy honoureth him, R.V. Comp. Proverbs 17:5; Matthew 25:40.
Read Cambridge on Proverbs 14 →Albert Barnes1798–1870Barnes' Notes on the BibleHonoureth him - i. e., God, who is the Maker of poor and rich alike.
Read Albert Barnes on Proverbs 14 →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
Whoever oppresses the poor taunts their Maker, but whoever is kind to the needy honors Him.
He who oppresses the poor shows contempt for his Maker, but he who is kind to the needy honors him.
Whoever oppresses the poor taunts their Maker, but whoever is kind to the needy honors Him.
The one who oppresses the poor insults his Creator, but whoever shows favor to the needy honors him.
Tyndale line
He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.
He that oppresseth the poor reproacheth his Maker; But he that hath mercy on the needy honoreth him.
He that oppresseth the poor reproacheth his Maker: but he that hath mercy on the needy honoureth him.
He that oppresseth the poor reproacheth his Maker: but he that honoreth him hath mercy on the poor.
He that oppresseth the poore, reprooueth him that made him: but hee honoureth him, that hath mercie on the poore.
Strictly literal
He that oppresseth the poor reproacheth his Maker; but he that honoureth Him is gracious to the needy.
An oppressor of the poor reproacheth his Maker, And whoso is honouring Him Is favouring the needy.
An oppressor of the poor reproaches his Maker, || And whoever is honoring Him || Is favoring the needy.
He that oppresseth the poor blasphemeth his Maker; but he that is gracious to the needy honoreth him.
The one who oppresses the poor curses his Maker, but the one who shows favor to the needy honors him.
From the Latin
He that oppresseth the poor, upbraideth his Maker: but he that hath pity on the poor, honoureth him.
Simplified
Anyone who oppresses the poor insults their Maker, but anyone who is kind to the needy honors him.
He who is hard on the poor puts shame on his Maker; but he who has mercy on those who are in need gives him honour.
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 aligns closely with the Septuagint, with six out of seven words matched. The Dead Sea Scrolls show some restoration but agree with the overall message of the verse, emphasizing the importance of justice and kindness.
עֹ֣שֵֽׁק־ דָּ֭ל חֵרֵ֣ף עֹשֵׂ֑הוּ וּ֝מְכַבְּד֗וֹ חֹנֵ֥ן אֶבְיֽוֹן׃
6 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.
[עשק] [דל] חרף עש׳הו ומכבד׳ו חונן אביון
3 words on the leather — 2 partly restored, 2 supplied entire by an editor.
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 14:31
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.
עָשַׁק (ashaq) is a Hebrew verb meaning to oppress, wrong, or extort. It conveys actions of pressing upon, defrauding, and committing violence. The word can also imply being exploited or crushed in its passive form. It is rooted in a primitive form and is related to the concept of deceitful gain.
עָשַׁק oppress, wrong, extort
base
H6231 עָשַׁק oppress, wrong, extort
6231 `ashaq aw-shak'
a primitive root (compare 6229); to press upon, i.e. oppress,
defraud, violate, overflow:--get deceitfully, deceive,
defraud, drink up, (use) oppress((-ion)), -or), do violence
(wrong).
see HEBREW for 06229
עָשַׁק (a.shaq) — to oppress.
1) to press upon, oppress, violate, defraud, do violence, get deceitfully, wrong, extort
1a) (Qal)
1a1) to oppress, wrong, extort
1a2) to oppress
1b) (Pual) to be exploited, be crushed
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word דַּל (dal) is built from the root meaning 'dangling' or 'weak.' It covers a range of meanings including low, weak, poor, and thin, and is particularly noted in wisdom literature and poetry. The entries consistently emphasize its connotations of neediness and weakness.
דַּל adj. low, weak, poor, thin (especially common in Wisd. lit. and poet.)
base
H1800 דַּל low, weak, poor, thin (especially common in Wisd. lit. and poet.)
1800 dal dal
from 1809; properly, dangling, i.e. (by implication) weak or
thin:--lean, needy, poor (man), weaker.
see HEBREW for 01809
דַּל (dal) — poor.
low, poor, weak, thin, one who is low
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 חָרַף (charaph) has a range of meanings including to reproach, taunt, and defame, as well as to remain in harvest time and to acquire. It is built from a primitive root and can be used in various forms, such as Qal and Piel. Notably, it appears in Isaiah 18:6 and Leviticus 19:20.
H2778a [חָרַף] reproach H2778b חָרַף vb. denom. remain in harvest time H2778c חָרַף acquire
2778 charaph. khaw-raf'
a primitive root; to pull off, i.e. (by implication) to
expose (as by stripping); specifically, to betroth (as if a
surrender); figuratively, to carp at, i.e. defame;
denominative (from 2779) to spend the winter:--betroth,
blaspheme, defy, jeopard, rail, reproach, upbraid.
see HEBREW for 02779
חָרַף (cha.raph) — to taunt.
1) to reproach, taunt, blaspheme, defy, jeopardise, rail, upbraid
1a) (Qal) to reproach
1b) (Piel) to reproach, defy, taunt
חָרַף (cha.raph) — to winter.
(Qal) to winter, spend harvest time, remain in harvest time
חָרַף (cha.raph) — to acquire.
(Niphal) to acquire, be betrothed
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp3ms
The Hebrew word כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
Conj | V-Piel | Suff — Conjunction · verb piel participle (active) masculine singular common · suffixHC/Vprmsc/Sp3ms
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
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
Adj — AdjHAamsa
ned'-i ('ebhyon).
See POOR.