Proverbs 18:11 — Word Study
WLCה֣וֹן עָ֭שִׁיר קִרְיַ֣ת עֻזּ֑וֹ וּכְחוֹמָ֥ה נִ֝שְׂגָּבָ֗ה בְּמַשְׂכִּיתֽוֹ׃
BSAA richʻâshîyr [wealthy, prosperous] man’s wealthhôwn [substance, riches] is his fortifiedʻôz [strong, secure] cityqiryâh [town, stronghold] it is like a highsâgab [similar to, comparable with, lofty, exalted] wallchôwmâh [barrier, protection] in his imaginationmaskîyth [own conceit, thoughts]
| Greek | English | Parsing |
|---|---|---|
| ה֣וֹן | [the] wealth of | Noun common, masculine singular construct |
| עָ֭שִׁיר | a rich [person] | Adj |
| קִרְיַ֣ת | [is] [the] town of | Noun common, feminine singular construct |
| עֻזּ֑וֹ | strength his | Noun common masculine singular construct, suffix |
| וּכְחוֹמָ֥ה | and like a wall | Conjunction, preposition, noun common feminine singular absolute |
| נִ֝שְׂגָּבָ֗ה | high | Verb, Niphal, participle (active) feminine singular |
| בְּמַשְׂכִּיתֽוֹ׃ | in own imagination his | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A rich man’s wealth is his fortified city; it is like a high wall in his imagination. |
| KJV | The rich man’s wealth is his strong city, and as an high wall in his own conceit. |
| ASV | The rich man’s wealth is his strong city, And as a high wall in his own imagination. |
| YLT | The wealth of the rich [is] the city of his strength, And as a wall set on high in his own imagination. |
| WEB | The rich man’s wealth is his strong city, like an unscalable wall in his own imagination. |
| BBE | The property of a man of wealth is his strong town, and it is as a high wall in the thoughts of his heart. |
Translations agree on the key terms in this verse, presenting a consistent understanding of wealth and security.
The sentence is structured with a main clause followed by a simile and a prepositional phrase, illustrating the metaphorical relationship between wealth and security.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂגַב
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 18:11
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 Wealthgenerated
Proverbs 18:11 presents a reflection on how a rich man's wealth is perceived as a stronghold, illustrating the relationship between material wealth and personal security. This verse falls within a broader discourse on the nature of pride and humility, as seen in the surrounding verses, where the contrast between the wealthy and the humble is explored. The wisdom literature often addresses the complexities of wealth and its impact on one's life and decisions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:15 | The wealth of the rich man is his fortified city, but poverty is the ruin of the poor. |
| 2 | Proverbs 11:4 | Riches are worthless in the day of wrath, but righteousness brings deliverance from death. |
| 3 | Deuteronomy 32:31 | For their rock is not like our Rock, even our enemies concede. |
| 4 | Job 31:24–25 | If I have put my trust in gold or called pure gold my security, |
| 5 | Psalm 49:6–9 | They trust in their wealth and boast in their great riches. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — הוֹן, Hongenerated
The word הוֹן (Hon) refers to wealth or substance, indicating something of high value or sufficiency. It is a noun in the masculine singular construct, which points to its role in describing the wealth of a person, particularly in the context of this verse where it signifies the richness of a man.
This term is commonly found in poetic contexts, especially in Wisdom Literature like Proverbs, emphasizing the importance and implications of wealth. The lexicon notes that the term can imply not just physical riches, but also a sense of security derived from them.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is primarily examined through the lens of the Berean Standard Bible, which uses the term wealth.
Sentence Structuregenerated
The structure of the verse centers around the finite verb הוֹן, is, which connects the subject, עָשִׁיר ('A.shir), to its predicate, קִרְיָה (kir.Yat). This construction highlights the relationship between the rich man's wealth and his perceived security.
The sentence is built with a main clause followed by descriptive elements that elaborate on the metaphor of wealth as a fortified city, illustrating the layered meaning of the rich man's security in his own mind.
Septuagint Backgroundgenerated
The Septuagint translates הוֹן as ὕπαρχις, which means 'substance' or 'property', emphasizing the material aspect of wealth. This choice aligns with the Hebrew understanding but also reflects the Greek perspective on the nature of possessions.
The translation of עָשִׁיר as πλουσίου indicates a focus on the richness of the individual, maintaining the original meaning while adapting to the Greek audience's context.
In plain words — the whole versegenerated
Proverbs 18:11 teaches that a rich man's wealth is like a fortified city, suggesting that he feels secure because of his riches. However, this security exists mainly in his own imagination, highlighting how wealth can create a false sense of safety.
Frequently Asked Questionsgenerated
This metaphor suggests that a wealthy person feels secure and protected by their riches, much like a city fortified against threats.
The verse contrasts the perceived security of the rich with the reality of pride, as later verses indicate that humility is more valuable than wealth.
The mention of imagination indicates that the security felt by the rich may not be based on reality, but rather on their own perceptions and beliefs.
The verse encourages reflection on the nature of wealth and its ability to deceive, reminding us that true security does not come from material possessions.
Reflection Questionsgenerated
- In what ways do I rely on material possessions for my sense of security?
- How can I cultivate humility in my life, regardless of my financial situation?
- What are some examples of how wealth can create a false sense of safety?
- How can I help others understand the limitations of relying on wealth for security?
The early church on this verse — how the Fathers read it
The commentary from Bede reflects on the implications of wealth as a source of false security, drawing from this verse to highlight the limitations of earthly riches.
The wealth of the rich is his strong city, etc. Earthly wealth cannot always defend; indeed, many are captured or killed because of riches.Early Church Fathers on Proverbs 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 18:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe rich man's wealth [is] his strong city,.... In which he dwells, over which he presides; in which he places his trust and confidence, and thinks himself safe from every enemy and from all trouble:
Read John Gill on Proverbs 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe rich man's wealth is his strong city, and as an high wall in his own conceit.
Read Robert Jamieson on Proverbs 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe trusts to his wealth, as that which will either enable him to resist his enemy, or at least purchase his favour.
Read Matthew Poole on Proverbs 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 18:11 The rich man’ s wealth [is] his strong city, and as an high wall in his own conceit. Ver. 11. The rich man’ s wealth is his strong city.] It is hard to have wealth, and not to trust to it. But wealth was never true to those that trusted it; there is an utter uncertainty, a nonentity, an impotence to help in the evil day, an impossibility to stretch to eternity, unless it be to destroy the owner for ever. A wicked man beaten out of earthly comforts is as a naked man in a storm, and an unarmed man in the field, or a ship tossed in the sea without an anchor, which presently dasheth upon rocks, or falleth upon quicksands. Totam igitur anchoram sacram figamus in Deo, qui solus nec…
Read John Trapp on Proverbs 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. The rich man's wealth] See Proverbs 10:15.
Read AdamClarke on Proverbs 18 →CambridgeThe Cambridge Bible for Schools and Colleges11. his strong city] There is a sense in which it is really so (Proverbs 10:15); but a sense also in which, in designed contrast to the “strong tower” of the preceding verse, it is only so in his own opinion. conceit] i.e., imagination, as R.V.
Read Cambridge on Proverbs 18 →Albert Barnes1798–1870Barnes' Notes on the BibleWhat the name of the Lord is to the righteous Proverbs 18:10, that wealth is to the rich. He flees to it for refuge as to a strong city; but it is so only “in his own conceit” or imagination.
Read Albert Barnes on Proverbs 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Man’s wealth… strong city — This and the preceding proverb may have been placed in juxtaposition to exhibit the different objects of trust which men have. One makes Jehovah his fortress; another trusts in uncertain riches.
Read Daniel Denison Whedon on Proverbs 18 →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
A rich man’s wealth is his fortified city; it is like a high wall in his imagination.
The rich man’s wealth is his strong city, like an unscalable wall in his own imagination.
A rich man’s wealth is his fortified city; it is like a high wall in his imagination.
The wealth of a rich person is like a strong city, and it is like a high wall in his imagination.
Tyndale line
The rich man’s wealth is his strong city, and as an high wall in his own conceit.
The rich man’s wealth is his strong city, And as a high wall in his own imagination.
The rich man’s wealth is his strong city, and as an high wall in his own imagination.
The rich man's wealth is his strong city, and as a high wall in his own conceit.
The rich mans riches are his strong citie: and as an hie wall in his imagination.
Strictly literal
The rich man's wealth is his strong city, and as a high wall in his own imagination.
The wealth of the rich [is] the city of his strength, And as a wall set on high in his own imagination.
The wealth of the rich [is] the city of his strength, || And as a wall set on high in his own imagination.
The rich man's wealth is his strong town, and as a towering wall in his own conceit.
The wealth of the rich is his fortified city and in his imagination it is like a high wall.
From the Latin
The substance of the rich man is the city of his strength, and as a strong wall compassing him about.
Simplified
Rich people see their wealth as a fortified town—it's like a high wall in their imagination.
The property of a man of wealth is his strong town, and it is as a high wall in the thoughts of his heart.
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 of Proverbs 18:11 states, 'A rich man’s wealth is his fortified city; it is like a high wall in his imagination.' The Septuagint closely matches the Masoretic Text, with 6 out of 7 words corresponding directly, although it presents the ideas in a different word order and structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, indicating a strong agreement with the Masoretic Text in this instance.
ה֣וֹן עָ֭שִׁיר קִרְיַ֣ת עֻזּ֑וֹ וּכְחוֹמָ֥ה נִ֝שְׂגָּבָ֗ה בְּמַשְׂכִּיתֽוֹ׃
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.
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 18:11
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.
הוֹן (hown) refers to wealth, riches, or substance, and can also imply sufficiency or enough. It is primarily found in poetic contexts, particularly in Wisdom Literature like Proverbs. The term is derived from a related root that conveys the idea of wealth and value.
הוֹן n.m. wealth, sufficiency (poet., almost wholly WisdLt, especially Pr)
base
H1952 הוֹן wealth, sufficiency (poet., almost wholly WisdLt, especially Pr)
1952 hown hone
from the same as 1951 in the sense of 202; wealth; by
implication, enough:--enough, + for nought, riches, substance,
wealth.
see HEBREW for 01951
see HEBREW for 0202
הוֹן (hon) — substance.
1) wealth, riches, substance
1a) wealth
1b) price, high value
interj
2) enough!, sufficiency
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עָשִׁיר (ashiyr) means 'rich' and can refer to wealth in both a literal and figurative sense. It is primarily used as a noun to denote a rich person or the wealthy. The word is derived from another Hebrew root, but the entries do not provide further details on its usage in specific verses.
עָשִׁיר rich; usu. n. m. the rich
base
H6223 עָשִׁיר rich; usu. n. m. the rich
6223 `ashiyr aw-sheer'
from 6238; rich, whether literal or figurative
(noble):--rich (man).
see HEBREW for 06238
עָשִׁיר (a.shir) — rich.
adj
1) rich, wealthy
n
2) the rich, the wealthy, rich man
Adj — AdjHAamsa
קִרְיָה (qiryah) means 'town' or 'city' and is derived from the root associated with building. It covers general, specific, collective, and indefinite uses of the term. The Aramaic equivalent is also קִרְיָה (qir.yah).
קִרְיָה n.f. town, city
base
H7151 קִרְיָה town, city
7151 qiryah kir-yaw'
from 7136 in the sense of flooring, i.e. building; a
city:--city.
see HEBREW for 07136
קִרְיָה (qir.yah) — town.
1) city, town
1a) in general
1b) in specific
1c) collective
1d) indefinite
Aramaic equivalent: qir.yah (קִרְיָה "town" H7149)
N-fs — Noun common · feminine singular constructHNcfsc
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…
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
חוֹמָה (chowmah) refers to a wall, typically understood as a protective barrier. It is derived from a root meaning to join, and is often used to describe city walls or the walls of buildings. The term can also be applied figuratively, such as in reference to the waters of the Red Sea.
חוֹמָה 133 n.f. wall (as protection)
usu. term for wall of city
wall of a building
fig. of waters of Red Sea
base
H2346 חוֹמָה wall (as protection)
2346 chowmah kho-maw'
feminine active participle of an unused root apparently
meaning to join; a wall of protection:--wall, walled.
חוֹמָה (cho.mah) — wall.
wall
חוֹמָה (cho.mah) — (Broad) Wall.
wall
Combined with ra.chav (רָחָב "Broad" H7342)
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
wol.
See ARCHITECTURE; CITY; FORTIFICATION; HOUSE; JERUSALEM; VILLAGE.
Wall
Cities were surrounded by walls, as distinguished from “unwalled villages” (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)
שָׂגַב (sagab) is a Hebrew verb meaning to be high or exalted, often in an inaccessible way. It conveys a sense of safety and strength, used both literally and figuratively. The word appears in various forms, indicating actions like setting something securely on high or being too high for capture, and is associated with God's exalted nature.
[שָׂגַב] vb. be (inaccessibly) high
Qal
of city, be (too) high for capture
be high in prosperity
Niph.
be high
be (safely) set on high
be exalted
Pi.
set (securely) on high
exalt
Pu. be set (securely) on high
Hiph. God acts exaltedly
base
H7682 שָׂגַב be (inaccessibly) high .. of city, be (too) high for capture
. be high in prosperity
. . be high
. be (safely) set on high
. be exalted
. . set (securely) on high
. exalt
. be set (securely) on high
. God acts exaltedly
7682 sagab saw-gab'
a primitive root; to be (causatively, make) lofty, especially
inaccessible; by implication, safe, strong; used literally and
figuratively --defend, exalt, be excellent, (be, set on) high,
lofty, be safe, set up (on high), be too strong.
שָׂגַב (sa.gav) — to exalt.
1) to be high, be inaccessibly high
1a) (Qal)
1a1) to be (too) high (for capture)
1a2) to be high (of prosperity)
1b) (Niphal)
1b1) to be high
1b2) to be set on high, be (safely) set on high
1b3) to be exalted (of God)
1c) (Piel)
1c1) to set on high, set (securely) on high
1c2) to exalt, exalt (in effective hostility)
1d) (Pual) to be set (securely) on high
1e) (Hiphil) to act exaltedly
V-Niphal — Verb · Niphal · participle (active) feminine singularHVNrfsa
מַשְׂכִּית (maskiyth) refers to a figure or image, often carved on stone or representing an idol. It encompasses meanings related to imagination and conceit, indicating both physical representations and abstract concepts. The term is linked to the root word for 'figure' and highlights the connection between tangible objects and the ideas they convey.
מַשְׂכִּית n.f. show-piece, figure, imagination
base
H4906 מַשְׂכִּית
4906 maskiyth mas-keeth'
from the same as 7906; a figure (carved on stone, the wall,
or any object); figuratively, imagination:--conceit,
image(-ry), picture, X wish.
see HEBREW for 07906
מַשְׂכִּית (mas.kit) — figure.
1) show-piece, figure, imagination, image, idol, picture
1a) show-piece, carved figure (of idols)
1b) imagination, conceit
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms