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Proverbs 17:26 — Word Study

Depth

WLCגַּ֤ם עֲנ֣וֹשׁ לַצַּדִּ֣יק לֹא־ ט֑וֹב לְהַכּ֖וֹת נְדִיבִ֣ים עַל־ יֹֽשֶׁר׃

BSAIt is surelygam [not at all, by no means] notlôʼ goodṭôwb [pleasant, beneficial] to punishʻânash [to fine, impose a penalty] the innocenttsaddîyq [righteous, just] or to flognâkâh [to smite, strike] a noblenâdîyb [generous, high-ranking] forʻal his honestyyôsher [uprightness, integrity, having a morally straight character]

Word
Listen & take awayProverbs 17
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 26 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Yo.sher) — no per-word recordings of the Hebrew exist to link to.
Take it away
Proverbs 17:26quick helps
In a sentenceThe verse states that it is wrong to punish the innocent or to strike a noble person for their integrity.
Who is speakingThe author of Proverbs, conveying wisdom about justice.
Where we areThis verse is part of a collection of sayings about wisdom and morality.
The hard wordעֲנ֣וֹשׁ
Take awayPunishing the innocent is unjust and should be avoided.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbעָנַשׁ The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 17:26

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 Justicegenerated

25A foolish son brings grief to his father and bitterness to her who bore him.
26It is surely not good to punish the innocent or to flog a noble for his honesty.
27A man of knowledge restrains his words, and a man of understanding maintains a calm spirit.
28Even a fool is considered wise if he keeps silent, and discerning when he holds his tongue.

Proverbs 17:26 emphasizes the importance of justice, warning against the punishment of those who are innocent and the mistreatment of noble individuals. This teaching aligns with the broader themes found throughout Proverbs, which often contrasts wise behavior with foolishness and injustice, as seen in the surrounding verses. The context highlights the value of integrity and the moral obligation to treat others justly.


Cross References

ReferenceText (BSB)
1Proverbs 17:15Acquitting the guilty and condemning the righteous— both are detestable to the LORD.
2Proverbs 18:5Showing partiality to the wicked is not good, nor is depriving the innocent of justice.
3Genesis 18:25Far be it from You to do such a thing—to kill the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Will not the Judge of all the earth do what is right?”
42 Samuel 3:23–25When Joab and all his troops arrived, he was informed, “Abner son of Ner came to see the king, who sent him on his way in peace.”
52 Samuel 16:7–8And as he yelled curses, Shimei said, “Get out, get out, you worthless man of bloodshed!

The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to


The Key Word עֲנ֣וֹשׁ, a.No.oshgenerated

The verb עֲנַשׁ (anash) means to impose a fine or penalty, indicating a legal context where punishment is applied. It carries the implication of inflicting a penalty on someone, particularly in cases of wrongdoing.

In this verse, it is used in the infinitive construct, suggesting the act of punishing. The focus is on the unjust nature of punishing the innocent, which the verse clearly condemns.


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 of the verse is עֲנ֣וֹשׁ, to impose a fine, which governs the structure. The sentence includes a subject noun phrase, a prepositional phrase, and further clauses that elaborate on the actions and the individuals involved.

The arrangement of the Hebrew words places emphasis on the actions of punishing and striking, highlighting the moral implications of these actions.


Septuagint Backgroundgenerated

The Septuagint translates עֲנ֣וֹשׁ as ζημιοῦν, which means 'to damage' or 'to penalize'. This choice reflects a broader interpretation of punishment, suggesting not just a fine but also the harm that comes from unjust actions.

This translation indicates a concern for the moral and ethical implications of justice, aligning with the original Hebrew meaning.


In plain words — the whole versegenerated

Proverbs 17:26 teaches that it is not right to punish innocent people or to strike noble individuals for their honesty. This verse stresses the importance of justice and integrity in society.


Frequently Asked Questionsgenerated

What does it mean to punish the innocent?

To punish the innocent means to impose a penalty or fine on someone who has done nothing wrong, which is considered unjust.

Why is it wrong to flog a noble for his honesty?

Flogging a noble for their honesty is wrong because it undermines integrity and virtue, suggesting that even those of high character can be unjustly treated.

What does the term 'noble' refer to in this context?

In this context, 'noble' refers to individuals of high rank or character, typically associated with generosity and moral integrity.

How does this verse relate to the overall message of Proverbs?

This verse relates to the overall message of Proverbs by emphasizing the importance of justice and the moral obligation to treat others fairly.


Reflection Questionsgenerated

  1. In what ways can I ensure that I treat others justly and with integrity?
  2. How can I recognize and stand against injustice in my own life?
  3. What does it mean to be noble in my actions and character?
  4. How can I apply the wisdom of this verse in my daily interactions with others?

The early church on this verse — how the Fathers read it

Bede comments on this verse, emphasizing the moral implications of inflicting harm on the just and its relevance to rulers and judges.

BedeCommentary on Proverbs c. 673–735
It is not good to inflict harm on the just, etc. This can be understood of the very Prince and Judge of the ages, who willed to be struck for our salvation, and of all the rulers of the Church generally,
Early Church Fathers on Proverbs 17 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Proverbs 17:26 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Also to punish the just [is] not good,.... It is evil, and an abomination to the Lord, Proverbs 17:15.

Read John Gill on Proverbs 17 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Also to punish the just is not good, nor to strike princes for equity. Also to punish the just is not good, (nor) to strike princes for (literally, upon) equity.

Read Robert Jamieson on Proverbs 17 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Also: this particle seems to have relation to the next foregoing proverb, to imply that it is a very evil thing for children to cause grief to their parents, as it is also to do what here follows. To punish the just; for parents, or princes, or rulers, to whom alone this power belongs, to punish innocent and good men; is not good; is highly evil and abominable, as is implied. See above, 16:29 17:10, &c. Nor to strike princes for equity; nor to smite magistrates, either with the hand or tongue, for the execution of justice, as condemned persons are apt to do. Or, as some learned interpreters render it, nor for princes to strike any man for equity, or for doing his duty, or what is just. So…

Read Matthew Poole on Proverbs 17 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Proverbs 17:26 Also to punish the just [is] not good, [nor] to strike princes for equity.Ver. 26. Also to punish the just is not good.] The righteous are to be cherished and protected, as those that uphold the state. Semen sanctum statumen terrae What Aeneas Sylvius said of learning, may be more properly said of righteousness, "Vulgar men should esteem it as silver, noble men as gold, princes prize it as pearls," but they that punish it, as persecutors do, shall be punished to purpose, when "God makes inquisition for blood." Nor to strike princes for equity.] Righteous men are "princes in all lands," yea, they are kings in righteousness, as Melchisedec. Indeed they are somewhat obscure…

Read John Trapp on Proverbs 17 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(26) Also.—Among other evil things. The subject of perversion of justice is again taken up. To punish.—Especially by fining. To strike—i.e., scourge. (Comp. Deuteronomy 25:1-3.) For equity—i.e., when they have acted uprightly.

Read Charles John Ellicott on Proverbs 17 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 26. Nor to strike princes for equity.] To fall out with the ruler of the people, and to take off his head under pretence of his not being a just or equitable governor, is unjust. To kill a king on the ground of justice is a most dreadful omen to any land. Where was it ever done, that it promoted the public prosperity? No experiment of this kind has ever yet succeeded, howsoever worthless the king might be.

Read AdamClarke on Proverbs 17 →
CambridgeThe Cambridge Bible for Schools and Colleges

26. Also] beside other things that are “not good”; as “also” is used in Proverbs 19:2. punish] Lit. mulct, or (as R.V. marg.) fine. strike] i.e. inflict the severer punishment of scourging. Deuteronomy 25:1-3. princes] Rather, the noble, R.V. The Heb. word properly denotes character, liberal, free-handed (Gesen. Lex. s.v.), and so comes to be applied to rank or office. See Proverbs 19:6, where the same word is rendered the prince, A.V., but, in keeping with the parallelism, the liberal man, R.V. text. For illustration of the proverb comp. John 18:23.

Read Cambridge on Proverbs 17 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Nor to strike ... - Better, and to strike the noble (in character rather than in rank) is against right. Compare John 18:28.

Read Albert Barnes on Proverbs 17 →

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

BSBBerean Standard Bible2020

It is surely not good to punish the innocent or to flog a noble for his honesty.

WEBWorld English Bible2000

Also to punish the righteous is not good, nor to flog officials for their integrity.

MSBMajority Standard Bible2022

It is surely not good to punish the innocent or to flog a noble for his honesty.

NETBNew English Translation2006

It is terrible to punish a righteous person, and to flog honorable men is wrong.

Tyndale line

KJVKing James Version1611

Also to punish the just is not good, nor to strike princes for equity.

ASVAmerican Standard Version1901

Also to punish the righteous is not good, Nor to smite the noble for their uprightness.

RVARevised Version, American1894

Also to punish the righteous is not good, nor to smite the noble for their uprightness.

NWBWebster's Bible1833

Also to punish the just is not good, nor to strike princes for equity.

GNVGeneva Bible1599

Surely it is not good to condemne the iust, nor that ye princes should smite such for equitie.

Strictly literal

DBYDarby Translation1890

To punish a righteous [man] is not good, nor to strike nobles because of [their] uprightness.

YLTYoung's Literal Translation1862

Also, to fine the righteous is not good, To smite nobles for uprightness.

LSVLiteral Standard Version2020

Also, [it] is not good to fine the righteous, || To strike nobles for uprightness.

ILTInterlinear Literal Translation2000

To punish the just with a fine even is not good, nor to strike the noble [-hearted] for [their] equity.

ULBUnlocked Literal Bible2017

Also, it is never good to punish the righteous person; neither is it good to flog noble men who have integrity.

From the Latin

DRADouay-Rheims (Challoner)1899

It is no good thing to do hurt to the just: nor to strike the prince, who judgeth right.

Simplified

FBVFree Bible Version2020

It's not right to impose a fine on someone who's innocent or to flog good leaders for their honesty.

BBEBible in Basic English1949

To give punishment to the upright is not good, or to give blows to the noble for their righteousness.

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.

גַּ֤םalsoclausenoun phrase · subjectclauseverbעֲנ֣וֹשׁto.impose.a.fineprepositional phrase · prepositionalלַto.(the)noun phraserighteousצַּדִּ֣יק[person]adverbialלֹאnotpredicateט֑וֹב[is].goodclauseprepositional phrase · subjectלְtoclauseverbהַכּ֖וֹתstrikeobjectנְדִיבִ֣יםnoble.[people]prepositional phrase · predicateעַל[is].onיֹֽשֶׁרuprightness

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text presents the verse as it is, while the Septuagint matches 7 of the 9 words. The differences in word order and articles reflect the translators' choices, but the essential message remains consistent between the two texts.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

גַּ֤ם עֲנ֣וֹשׁ לַצַּדִּ֣יק לֹא־ ט֑וֹב לְהַכּ֖וֹת נְדִיבִ֣ים עַל־ יֹֽשֶׁר׃

Septuagintthe Greek the translators chose, word by word
עֲנ֣וֹשׁζημιοῦνלַצַּדִּ֣יקδίκαιονלֹא־οὐט֑וֹבκαλόνלְהַכּ֖וֹתἐπιβουλεύεινנְדִיבִ֣יםδυνάσταιςיֹֽשֶׁר׃δικαίοις

7 of the 9 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.

Proverbs 17:26גַּםalsoalsoגַּםעָנַשׁto impose ato impose a finעָנַשׁצַדִּיקto righteouto righteous [pצַדִּיקלֹאnotnotלֹאטוֹב[is] good[is] goodטוֹבנָכָהto striketo strikeנָכָהנָדִיבnoble [peopnoble [people]נָדִיבעַל[is] on[is] onעַליֹ֫שֶׁרuprightnessuprightnessיֹ֫שֶׁרצָדֵקto justifyto justifyצָדֵקטוֹבbe pleasinbe pleasingטוֹבנָדַבbe willingbe willingנָדַביָשַׁרto smoothto smoothיָשַׁרעַלheightheightעַלתְּמוֹלyesterdayyesterdayתְּמוֹלשִׁלְשֹׁםthree daysthree days agoשִׁלְשֹׁםאָסוֹןharmharmאָסוֹןרָשָׁעwickedwickedרָשָׁעעָ֫וֶלinjusticeinjusticeעָ֫וֶליָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדיָשָׁרJasharJasharיָשָׁרמַרְאֶהappearanceappearanceמַרְאֶהמַכָּהwoundwoundמַכָּהפְּלִשְׁתִּי(Sea of th(Sea of the) Phפְּלִשְׁתִּיאַיֵּהwhere?where?אַיֵּהכִּפֶּרto atoneto atoneכִּפֶּר
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Proverbs 17:26

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.

also to impose a fine to righteous [person] not [is] good to strike noble [people] [is] on uprightness
גַּ֤םgam also H1571 Adverb
769× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Amplified meaning
not at all, by no means
Tyndale gloss
also
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.

Brown-Driver-Briggs Hebrew Lexicon (full)

גַּם 768 adv. denoting addition, also, moreover, yea

base

Brown-Driver-Briggs glosses

H1571 גַּם denoting addition, also, moreover, yea

Strong's Hebrew Dictionary

1571 gam gam

by contraction from an unused root meaning to gather;

properly, assemblage; used only adverbially also, even, yea,

though; often repeated as correl. both...and:--again, alike,

also, (so much) as (soon), both (so)...and , but, either...or,

even, for all, (in) likewise (manner), moreover,

nay...neither, one, then(-refore), though, what, with, yea.

Translators Brief Hebrew Lexicon

גַּם (gam) — also.

1) also, even, indeed, moreover, yea

1a) also, moreover (giving emphasis)

1b) neither, neither...nor (with negative)

1c) even (for stress)

1d) indeed, yea (introducing climax)

1e) also (of correspondence or retribution)

1f) but, yet, though (adversative)

1g) even, yea, yea though (with 'when' in hypothetical case)

2) (TWOT) again, alike

Morphologythe parsing behind the code
Berean parsing
DirObjM — Adverb
HD
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'

also to impose a fine to righteous [person] not [is] good to strike noble [people] [is] on uprightness
עֲנ֣וֹשׁa.No.osh to impose a fine H6064 Verb · Qal · infinitive construct common
9× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To fine or punish is the meaning of this Hebrew word, often implying a penalty. It is used in the Bible to describe punishment or condemnation, as seen in various translations. This word is about inflicting a penalty.
Amplified meaning
to fine, impose a penalty
Tyndale gloss
to fine
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָנַשׁ (anash) is a verb that primarily means to fine or impose a penalty. It can refer to punishing someone or being punished, with specific forms indicating the act of inflicting a fine. The entries suggest a focus on legal or punitive contexts, though they do not provide specific Old Testament references.

Brown-Driver-Briggs Hebrew Lexicon (full)

[עָנַשׁ] vb. denom. fine, mulct

Qal = punish

Niph. he shall be strictly fined

base

Brown-Driver-Briggs glosses

H6064 עָנַשׁ vb. denom. fine, mulct

Strong's Hebrew Dictionary

6064 `anash aw-nash'

a primitive root; properly, to urge; by implication, to

inflict a penalty, specifically, to fine:--amerce, condemn,

punish, X surely.

Translators Brief Hebrew Lexicon

עָנַשׁ (a.nash) — to fine.

1) to fine, amerce, punish, condemn, mulct

1a) (Qal) to fine, punish

1b) (Niphal) to be fined, be punished, be mulcted

Morphologythe parsing behind the code
Berean parsing
V-Qal-Inf-a — Verb · Qal · infinitive construct common
HVqcc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

fin (adj., from Latin finire, "to finish"):

Indicates superior quality. Only in a few instances does "fine" represent a separate word: (1) Tobh, "good," qualifies gold (2Ch 3:5,8, "fine gold"; compare Ge 2:12, "good"); fine gold (La 4:1, the King James Version "most fine gold," the Revised Version (British and American) "most pure gold," literally, "good fine gold"), copper (Ezr 8:27, the Revised Version (British and American) "fine bright brass"); Tabh, Aramaic (Da 2:32, "fine gold"). (2) paz, "refined" (So 5:11, "the most fine gold"). (3) chelebh, "fatness," "the best…

Nave's Topical Bible

→ (A penalty) Ex 22:1,4,7-9; Le 5:15,16; 6:5,6; Pr 6:30,31

→ See DAMAGES

also to impose a fine to righteous [person] not [is] good to strike noble [people] [is] on uprightness
לַצַּדִּ֣יקla.tza.Dik to righteous [person] H6662 Preposition
206× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means being just or righteous, as seen in government, personal conduct, or character, often describing someone made right with God. It appears in descriptions of King David and other biblical leaders. The concept is central to the Bible's teachings on morality and ethics.
Amplified meaning
righteous, just
Tyndale gloss
righteous
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.

Brown-Driver-Briggs Hebrew Lexicon (full)

צַדִּיק 206 adj. just, righteous

base

Brown-Driver-Briggs glosses

H6662 צַדִּיק just, righteous

Strong's Hebrew Dictionary

6662 tsaddiyq tsad-deek'

from 6663; just:--just, lawful, righteous (man).

see HEBREW for 06663

Translators Brief Hebrew Lexicon

צַדִּיק (tsad.diq) — righteous.

1) just, lawful, righteous

1a) just, righteous (in government)

1b) just, right (in one's cause)

1c) just, righteous (in conduct and character)

1d) righteous (as justified and vindicated by God)

1e) right, correct, lawful

Morphologythe parsing behind the code
Berean parsing
Prep | Adj — Preposition
HRd/Aamsa
also to impose a fine to righteous [person] not [is] good to strike noble [people] [is] on uprightness
לֹא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
also to impose a fine to righteous [person] not [is] good to strike noble [people] [is] on uprightness
ט֑וֹבTov [is] good H2896 Adj
538× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means good or welfare, describing something that is beneficial or pleasing, like a good deed or a happy time. It is used in many contexts, including Genesis and Psalms. This word is often translated as 'good' or 'beautiful'.
Amplified meaning
pleasant, beneficial
Tyndale gloss
pleasant
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAamsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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).

also to impose a fine to righteous [person] not [is] good to strike noble [people] [is] on uprightness
לְהַכּ֖וֹתle.ha.Kot to strike H5221 Preposition · verb hiphil infinitive construct common
500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.
Amplified meaning
to smite, strike
Tyndale gloss
to smite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָכָה] 501 vb. smite (not in Qal)

Niph. and he shall be smitten [struck by weapon in battle] and die

Pu. both be smitten down by the hail

Hiph.

lit., smite (with a single, non-fatal, blow), strike

smite repeatedly, beat a man

and they clapped hands (in applause)

give a thrust (with fork) into pot; strike roots

rarely smite (in battle) so as (merely) to wound

smite, of sun

Smite fatally

Smite = attack, attack and destroy a company

Of God

smite with a plague, disease, etc.

smite = chastise, or send judgment upon

of God’s destroying palaces

Hoph. be smitten

base

Brown-Driver-Briggs glosses

H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die

. both be smitten down by the hail

. . . lit., smite (with a single, non-fatal, blow), strike

. smite repeatedly, beat a man

. and they clapped hands (in applause)

. give a thrust (with fork) into pot; strike roots

. rarely smite (in battle) so as (merely) to wound

. smite, of sun

. Smite fatally

. Smite = attack, attack and destroy a company

. Of God . smite with a plague, disease, etc.

. smite = chastise, or send judgment upon

. of God’s destroying palaces

. be smitten

Strong's Hebrew Dictionary

5221 nakah naw-kaw'

a primitive root; to strike (lightly or severely, literally

or figuratively):--beat, cast forth, clap, give (wounds), X

go forward, X indeed, kill, make (slaughter), murderer,

punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,

be stricken, (give) stripes, X surely, wound.

Translators Brief Hebrew Lexicon

נָכָה (na.khah) — to smite.

1) to strike, smite, hit, beat, slay, kill

1a)(Niphal) to be stricken or smitten

1b) (Pual) to be stricken or smitten

1c) (Hiphil)

1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust

1c2) to smite, kill, slay (man or beast)

1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage

1c4) to smite, chastise, send judgment upon, punish, destroy

1d) (Hophal) to be smitten

1d1) to receive a blow

1d2) to be wounded

1d3) to be beaten

1d4) to be (fatally) smitten, be killed, be slain

1d5) to be attacked and captured

1d6) to be smitten (with disease)

1d7) to be blighted (of plants)

Morphologythe parsing behind the code
Berean parsing
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct common
HR/Vhcc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

strik: The verbs "to strike" and "to stroke" (latter not in English Versions) have the same derivation, and originally "strike" was the intrans, "stroke" the transitive form. "Strike" however, became used in both senses (always transitive in English Versions of the Bible), while "to stroke" took on the meaning "to, rub gently." But in the King James Version this last force still belonged sometimes to "strike" and is so found in 2Ki 5:11, "strike his hand over the place" (the Revised Version (British and American) "wave"), and perhaps Ex 12:7,22; Tobit 11:11 Otherwise AV's uses of the simple "strike" are modern, including "strike sail" (Ac 27:17; here and in /RAPC Tob 11:11 with an archaic preterite "strake," elsewhere…

also to impose a fine to righteous [person] not [is] good to strike noble [people] [is] on uprightness
נְדִיבִ֣יםne.di.Vim noble [people] H5081 Adj
29× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Noble or generous, describing someone of high rank or character, like a prince, or a person with a willing and liberal heart, as seen in the stories of David and Solomon.
Amplified meaning
generous, high-ranking
Tyndale gloss
noble
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָדִיב (nadiyb) conveys meanings of being inclined, generous, and noble. It is derived from a root meaning voluntary or willing, and can refer to a noble person or grandee, sometimes with a connotation of tyranny. The word appears in contexts related to nobility and willingness, including a mention in Song of Solomon 6:12.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָדִיב adj. and n.m. inclined, generous, noble

incited, inclined, willing

noble, princely, in rank

noble in mind and character

base

Brown-Driver-Briggs glosses

H5081 נָדִיב inclined, generous, noble

Strong's Hebrew Dictionary

5081 nadiyb naw-deeb'

from 5068; properly, voluntary, i.e. generous; hence,

magnanimous; as noun, a grandee (sometimes a tyrant):--free,

liberal (things), noble, prince, willing ((hearted)).

see HEBREW for 05068

Translators Brief Hebrew Lexicon

נָדִיב (na.div) — noble: willing.

: willing

n m

1) noble one

adj

2) inclined, willing, noble, generous

1a) incited, inclined, willing

1b) noble, princely (in rank)

1c) noble (in mind and character)

Also means: na.div (נָדִיב ": noble" H5081H)

§ A man living at the time of United Monarchy, only mentioned at Sng.6.12

נָדִיב (na.div) — noble.

: noble

n m

1) noble one

adj

2) inclined, willing, noble, generous

1a) incited, inclined, willing

1b) noble, princely (in rank)

1c) noble (in mind and character)

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAampa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

also to impose a fine to righteous [person] not [is] good to strike noble [people] [is] on uprightness
עַל־'al- [is] on H5921 Preposition
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי עַל כֵּן forasmuch as

base

עַל, עָ֑ל

subst. height

As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

Upon, of the substratum upon which an object in any way rests, or on which an action is performed

of clothing, etc., which any one wears

With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

Of what rests heavily upon a person, or is a burden to him

Of a duty, payment, care, etc., imposed upon a person, or devolving on him

על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Brown-Driver-Briggs glosses

H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears

. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

. Of what rests heavily upon a person, or is a burden to him

. Of a duty, payment, care, etc., imposed upon a person, or devolving on him

. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

. חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Strong's Hebrew Dictionary

5921 `al al

properly, the same as 5920 used as a preposition (in the

singular or plural often with prefix, or as conjunction with a

particle following); above, over, upon, or against (yet always

in this last relation with a downward aspect) in a great

variety of applications (as follow):--above, according

to(-ly), after, (as) against, among, and, X as, at, because

of, beside (the rest of), between, beyond the time, X both

and, by (reason of), X had the charge of, concerning for, in

(that), (forth, out) of, (from) (off), (up-)on, over, than,

through(-out), to, touching, X with.

see HEBREW for 05920

Translators Brief Hebrew Lexicon

עַל (al) — upon.

prep

1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards

1b) above, beyond, over (of excess)

1c) above, over (of elevation or pre-eminence)

1d) upon, to, over to, unto, in addition to, together with, with (of addition)

1e) over (of suspension or extension)

1f) by, adjoining, next, at, over, around (of contiguity or proximity)

1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)

1h) to (as a dative)

[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.

conj

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
Bible dictionarieson the English sense
Easton's Bible Dictionary

On

Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…

Smith's Bible Dictionary

(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…

American Tract Society Bible Dictionary

See HELIOPOLIS.

Hitchcock's Bible Names Dictionary

pain; force; iniquity

The company it keepswords that stand beside it more often than chance
also to impose a fine to righteous [person] not [is] good to strike noble [people] [is] on uprightness
יֹֽשֶׁר׃Yo.sher uprightness H3476 Noun common · masculine singular absolute
14× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Uprightness means being morally straight and even, like doing what is right and fair. It appears in books like Proverbs and Isaiah, guiding people to live with integrity. God values uprightness, as seen in Psalm 92:15.
Amplified meaning
uprightness, integrity, having a morally straight character
Tyndale gloss
uprightness
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word יֹ֫שֶׁר (*yosher*) refers to concepts of straightness and uprightness, encompassing moral implications of rightness and what is due. It is derived from a root meaning to be straight. The entries consistently highlight its application to both physical paths and ethical conduct.

Brown-Driver-Briggs Hebrew Lexicon (full)

יֹ֫שֶׁר n.m. straightness, uprightness

straightness, evenness, of paths

rightness, uprightness

what is due, right

base

Brown-Driver-Briggs glosses

H3476 יֹ֫שֶׁר straightness, uprightness . straightness, evenness, of paths

. rightness, uprightness

. what is due, right

Strong's Hebrew Dictionary

3476 yosher yo'-sher

from 3474; the right:--equity, meet, right, upright(-ness).

see HEBREW for 03474

Translators Brief Hebrew Lexicon

יֹ֫שֶׁר (yo.sher) — uprightness.

1) straightness, uprightness

1a) straightness, evenness (moral implications)

1b) rightness, uprightness

1c) what is right, what is due

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
Nave's Topical Bible

→ See RIGHTEOUSNESS

Torrey's New Topical Textbook

- God is perfect in

Isa 26:7

- God has pleasure in

1Ch 29:17

- God created man in

Ec 7:29

- Man has deviated from

Ec 7:29

- SHOULD BE IN

. Heart

2Ch 29:34; Ps 125:4

. Speech

Isa 33:15

. Walk

Pr 14:2

. Judging

Ps 58:1; 75:2

. Ruling

Ps 78:72

- The being kept from presumptuous sins is necessary to

Ps 19:13

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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