Proverbs 16:32 — Word Study
WLCט֤וֹב אֶ֣רֶךְ אַ֭פַּיִם מִגִּבּ֑וֹר וּמֹשֵׁ֥ל בְּ֝רוּח֗וֹ מִלֹּכֵ֥ד עִֽיר׃
BSA[He who is] slowʼârêk [patient, slow to react] to angerʼaph [face, nose, or strong emotion] [is] betterṭôwb [more pleasant, beneficial] than a warriorgibbôwr [mighty, strong] and he who controlsmâshal [rules, has power over] his temper [is greater]rûwach [mind, emotions, or breath of life, more superior] than one who captureslâkad [seizes] a cityʻîyr [town, or fortified place]
| Greek | English | Parsing |
|---|---|---|
| ט֤וֹב | [is] good | Adj |
| אֶ֣רֶךְ | a [person] long of | Adj |
| אַ֭פַּיִם | anger | Noun common, masculine dual absolute |
| מִגִּבּ֑וֹר | more than a warrior | Preposition, noun common masculine singular absolute |
| וּמֹשֵׁ֥ל | and [one who] rules | Conjunction, verb qal participle (active) masculine singular |
| בְּ֝רוּח֗וֹ | over spirit his | Preposition, noun common feminine singular construct, suffix |
| מִלֹּכֵ֥ד | more than [one who] captures | Preposition, verb qal participle (active) masculine singular common |
| עִֽיר׃ | a city | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who is slow to anger is better than a warrior, and he who controls his temper is greater than one who captures a city. |
| KJV | He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city. |
| ASV | He that is slow to anger is better than the mighty; And he that ruleth his spirit, than he that taketh a city. |
| YLT | Better [is] the slow to anger than the mighty, And the ruler over his spirit than he who is taking a city. |
| WEB | One who is slow to anger is better than the mighty; one who rules his spirit, than he who takes a city. |
| BBE | He who is slow to be angry is better than a man of war, and he who has control over his spirit than he who takes a town. |
Where they part company is מֹשֵׁ֥ל — see How Translations Differ.
The sentence has a main clause followed by a comparative clause, emphasizing the contrast between patience and physical might.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 16:32
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 Anger and Controlgenerated
Proverbs 16:32 contrasts the qualities of patience and self-control with the might of a warrior. It emphasizes that being slow to anger and controlling one's temper are greater virtues than physical strength or military prowess, aligning with the broader themes of wisdom literature that value moral character over brute force. This passage follows other proverbs that discuss the nature of anger and the benefits of righteousness, as seen in Proverbs 14:29 and Proverbs 15:18.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 14:29 | A patient man has great understanding, but a quick-tempered man promotes folly. |
| 2 | Proverbs 15:18 | A hot-tempered man stirs up strife, but he who is slow to anger calms dispute. |
| 3 | Proverbs 19:11 | A man’s insight gives him patience, and his virtue is to overlook an offense. |
| 4 | Psalm 103:8 | The LORD is compassionate and gracious, slow to anger, abounding in loving devotion. |
| 5 | Ephesians 5:1 | Be imitators of God, therefore, as beloved children, |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — טוֹב, Tovgenerated
The Hebrew word טוֹב (tov) means good or pleasant, and in this context, it highlights the value of being patient and slow to anger. It is an adjective that can describe moral goodness or beneficial qualities, emphasizing that the person who exhibits these traits is more desirable than a warrior.
This word is often used in various contexts throughout the Bible to denote welfare and happiness. Its frequent appearance in Proverbs underscores the importance of good character and ethical behavior, particularly in relation to anger management.
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 main verb מֹשֵׁ֥ל (rules) governs the sentence, with two clauses describing the subjects: the one who is slow to anger and the one who controls his temper. The structure emphasizes the comparison between these two virtues and their superiority over physical might.
The Hebrew word order places the qualities of patience and self-control at the forefront, highlighting their importance in contrast to the might of a warrior and the act of capturing a city.
Septuagint Backgroundgenerated
The Septuagint translates טוֹב as κρείσσων (better), which aligns closely with the Hebrew meaning, emphasizing the superiority of patience.
For מֹשֵׁ֥ל, the LXX uses ἀνὴρ (man), which may shift the focus slightly from the act of ruling to the character of the individual, suggesting a broader interpretation.
In plain words — the whole versegenerated
Proverbs 16:32 teaches that being slow to anger is better than being a warrior, and controlling one's temper is more valuable than capturing a city. This highlights the importance of patience and self-control in daily life.
Frequently Asked Questionsgenerated
Being slow to anger means having patience and not reacting impulsively when provoked. It reflects a person's ability to manage their emotions.
Controlling one's temper demonstrates inner strength and self-discipline, which are valued more highly than physical conquest.
This verse aligns with other Proverbs that emphasize the virtues of patience, wisdom, and moral conduct over aggression and violence.
Yes, it encourages individuals to practice patience and self-control in their interactions with others, which is relevant in many situations today.
Reflection Questionsgenerated
- In what situations do I struggle to control my anger, and how can I improve?
- How can I practice patience in my daily life?
- What are some examples of how self-control has benefited me or others?
- How does this verse challenge societal views on strength and power?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss the virtues of patience and self-control, illustrating its moral significance.
If you are angry, be angry with yourselves, because you are roused, and you will not sin. For he who is angry with himself, because he has been so easily roused, ceases to be angry with another.Early Church Fathers on Proverbs 16 →
The Scriptures offer the example of a woman of astounding fortitude and oblige me now to speak of her. This woman chose to give over to the tyrant and executioner every one of her seven sons rather than to utter a single word of sacrilege.Early Church Fathers on Proverbs 16 →
That anger is less offensive which does not lead to indignant actions. In the words of Scripture, “He that conquers his anger is better than he who takes a city.” So the injunction to control anger is extended,Early Church Fathers on Proverbs 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 16:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[He that is] slow to anger is better than the mighty,.... Than a mighty warrior or conqueror; as Alexander who conquered his enemies, and even all the world, and yet in his wrath slew his best
Read John Gill on Proverbs 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city. He that is slow to anger is better than the mighty - than a mighty here.
Read Robert Jamieson on Proverbs 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that is slow to anger, not apt to revenge, but ready to forgive injuries, is better than the mighty, because he is more like to God, more wise to foresee and to prevent mischief, both to himself and others, which oft cometh from rash anger, of a more gallant and generous spirit, and more valiant and victorious, as it follows. This is opposed to the perverse judgment of the world, who esteem such persons pusillanimous and cowardly. That ruleth his spirit; that subdueth his passions; for his victory is the more glorious, because he fights with the stronger enemy; he conquers by his own, and not by other men’ s hands, and he gets a greater glory and advantage to himself, and that without…
Read Matthew Poole on Proverbs 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 16:32 [He that is] slow to anger [is] better than the mighty; and he that ruleth his spirit than he that taketh a city.Ver. 32. He that is slow to anger is better than the mighty.] Unruly passions are those Turks, saith one, that we must constantly make war with. Those Spaniards, with whom, as another saith, whoever made peace, gained nothing but repentance. Pax erit infida, pax incerta, as Livy saith of that which the Romans made with the Samnites; a peace worse than war, as Augustine saith of the peace brought in by Sulla. Men must be at deadly feud with those "lusts that war in their members," "fighting against their souls." These to conquer is the noblest and most signal…
Read John Trapp on Proverbs 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) He that is slow to anger. . . .—For victory over self is the hardest of all victories. (Comp. 1 Corinthians 9:27.)
Read Charles John Ellicott on Proverbs 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. He that ruleth his spirit, than he that taketh a city.] It is much easier to subdue an enemy without than one within. There have been many kings who had conquered nations, and yet were slaves to their own passions. Alexander, who conquered the world, was a slave to intemperate anger, and in a fit of it slew Clytus, the best and most intimate of all his friends, and one whom he loved beyond all others. The spirit of this maxim is so self-evident, that most nations have formed similar proverbs. The classical reader will remember the following in HOR., Odar. lib. ii., Od. 2:- Latius regnes, avidum domando Spiritum, quam si Libyam remotis Gadibus jungas, et uterque Poenus Serviat uni.…
Read AdamClarke on Proverbs 16 →CambridgeThe Cambridge Bible for Schools and Colleges32. Of the many parallels to the sentiment of this proverb that are to be found in classical literature, none is closer than the familiar saying of Ovid (Epist. ex Pont. ii. 16:75): “Fortior est qui se, quam qui fortissima vincit Mœnia; nec virtus altius ire potest.” Lange and others quote Pirke Aboth, iv.2, where the question; Who is a hero?, is answered by reference to this verse.
Read Cambridge on Proverbs 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible32. Slow to anger, etc. — The high moral tone of this maxim has caused it to be much repeated in various languages. Its beauty and good sense are a sufficient comment. Compare Matthew 5:5; Proverbs 15:1.
Read Daniel Denison Whedon on Proverbs 16 →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
He who is slow to anger is better than a warrior, and he who controls his temper is greater than one who captures a city.
One who is slow to anger is better than the mighty; one who rules his spirit, than he who takes a city.
He who is slow to anger is better than a warrior, and he who controls his temper is greater than one who captures a city.
Better to be slow to anger than to be a mighty warrior, and one who controls his temper is better than one who captures a city.
Tyndale line
He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.
He that is slow to anger is better than the mighty; And he that ruleth his spirit, than he that taketh a city.
He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.
He that is slow to anger is better than the mighty; and he that ruleth his spirit, than he that taketh a city.
He that is slowe vnto anger, is better then the mightie man: and hee that ruleth his owne minde, is better then he that winneth a citie.
Strictly literal
He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city.
Better [is] the slow to anger than the mighty, And the ruler over his spirit than he who is taking a city.
Better [is] the [one] slow to anger than the mighty, || And the ruler over his spirit than he who is taking a city.
One that is slow to anger is better than a hero; and he that ruleth his spirit, than the conqueror of a city.
It is better to be slow to anger than to be a warrior and one who rules his spirit is stronger than one who conquers a city.
From the Latin
The patient man is better than the valiant: and he that ruleth his spirit than he that taketh cities.
Simplified
Better to be slow to anger than to be powerful, better to have self-control than to conquer a town.
He who is slow to be angry is better than a man of war, and he who has control over his spirit than he who takes a town.
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 states, "ט֤וֹב אֶ֣רֶךְ אַ֭פַּיִם מִגִּבּ֑וֹר וּמֹשֵׁ֥ל בְּ֝רוּח֗וֹ מִלֹּכֵ֥ד עִֽיר׃" which translates to, "He who is slow to anger is better than a warrior, and he who controls his temper is greater than one who captures a city." The Septuagint, while not providing a complete text, shows that 7 of the 8 words match the Masoretic Text, indicating a high degree of agreement in the core concepts. However, the exact phrasing and structure differ due to the nature of translation and the Greek language's syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, reinforcing the consistency found in the Masoretic Text and the Septuagint's partial alignment.
ט֤וֹב אֶ֣רֶךְ אַ֭פַּיִם מִגִּבּ֑וֹר וּמֹשֵׁ֥ל בְּ֝רוּח֗וֹ מִלֹּכֵ֥ד עִֽיר׃
7 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 16:32
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.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
אָרֵךְ (arek) means 'long' and can also refer to being 'slow' or 'patient,' particularly in the context of being slow to anger. It is derived from a root that emphasizes length, and its usage includes descriptions of physical length as well as temperamental qualities.
[אָרֵךְ] adj. long
base
H750 [אָרֵךְ] long
750 'arek aw-rake'
from 748; long:--long(-suffering, -winged), patient, slow
(to anger).
see HEBREW for 0748
אָרֵךְ (a.rekh) — slow.
1) long (pinions)
2) patient, slow to anger
Adj — AdjHAamsc
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 אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-md — Noun common · masculine dual absoluteHNcmda
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Prep | Adj — Preposition · noun common masculine singular absoluteHR/Ncmsa
מָשַׁל (mashal) is a Hebrew verb meaning to rule or have dominion. It can refer to human authority, the dominion of heavenly bodies, or God's sovereignty. The word has a Qal form indicating direct rule and a Hiphil form that implies causing someone to rule or exercising dominion.
מָשַׁל vb. rule, have dominion, reign
Qal
human subj., rule, have dominion over
of heavenly bodies
of God
Hiph. cause to rule; exercise dominion
base
H4910 מָשַׁל rule, have dominion, reign .. human subj., rule, have dominion over
. of heavenly bodies
. of God
. cause to rule; exercise dominion
4910 mashal maw-shal'
a primitive root; to rule:--(have, make to have) dominion,
governor, X indeed, reign, (bear, cause to, have)
rule(-ing, -r), have power.
מָשַׁל (ma.shal) — to rule.
1) to rule, have dominion, reign
1a) (Qal) to rule, have dominion
1b) (Hiphil)
1b1) to cause to rule
1b2) to exercise dominion
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
Prep | V-Qal — Preposition · verb qal participle (active) masculine singular commonHR/Vqrmsc
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fs — Noun common · feminine singular absoluteHNcfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…