Proverbs 21:26 — Word Study
WLCכָּל־ הַ֭יּוֹם הִתְאַוָּ֣ה תַאֲוָ֑ה וְצַדִּ֥יק יִ֝תֵּ֗ן וְלֹ֣א יַחְשֹֽׂךְ׃
BSAAllkôl [the entire, every moment of] day longyôwm he covetsʼâvâh■ [greedily, with strong desire] moretaʼăvâh ◂but the righteoustsaddîyq [just, upright, having God's nature] givenâthan▸ [freely, generously] withoutlôʼ [completely, utterly] restraintchâsak▸ [holding back, sparing]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| הַ֭יּוֹם | the day | Particle, noun common masculine singular absolute |
| הִתְאַוָּ֣ה | he craves | Verb, Hithpael, perfect third person feminine singular |
| תַאֲוָ֑ה | a craving | Noun common, feminine singular absolute |
| וְצַדִּ֥יק | and a righteous [person] | Conjunction |
| יִ֝תֵּ֗ן | he gives | Verb, Qal, imperfect third person masculine singular |
| וְלֹ֣א | and not | Conjunction, particle |
| יַחְשֹֽׂךְ׃ | he keeps back | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All day long he covets more, but the righteous give without restraint. |
| KJV | He coveteth greedily all the day long: but the righteous giveth and spareth not. |
| ASV | There is that coveteth greedily all the day long; But the righteous giveth and withholdeth not. |
| YLT | All the day desiring he hath desired, And the righteous giveth and withholdeth not. |
| WEB | There are those who covet greedily all day long; but the righteous give and don’t withhold. |
| BBE | All the day the sinner goes after his desire: but the upright man gives freely, keeping nothing back. |
The translations agree on the meaning and structure of the verse, emphasizing the contrast between craving and giving.
The sentence is structured around a main clause with a contrasting sub-clause, highlighting the moral lesson.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצַדִּיק
verbאָוָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 21:26
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 — Proverbs on Human Behaviorgenerated
Proverbs 21:26 contrasts the behavior of the greedy with that of the righteous, emphasizing the difference between constant craving and generous giving. This verse is situated within a broader context that examines the moral and ethical conduct of individuals, particularly in how they interact with wealth and generosity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 20:33–35 | I have not coveted anyone’s silver or gold or clothing. |
| 2 | 1 Thessalonians 2:5–9 | As you know, we never used words of flattery or any pretext for greed. God is our witness! |
| 3 | Psalm 37:26 | They are ever generous and quick to lend, and their children are a blessing. |
| 4 | Psalm 112:9 | He has scattered abroad his gifts to the poor; his righteousness endures forever; his horn will be lifted high in honor. |
| 5 | Luke 6:30–36 | Give to everyone who asks you, and if anyone takes what is yours, do not demand it back. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — הִתְאַוָּ֣ה, hit.'a.Vahgenerated
The verb אָוָה (avah) means to desire or crave, indicating a strong longing for something. The Hithpael form used here suggests an intense, perhaps obsessive craving, as seen in the phrase הִתְאַוָּ֣ה (hit.'avah). This word captures the essence of greed, showing a continuous and insatiable desire for more.
This term is often associated with negative connotations, such as coveting or lusting after what belongs to others. In this verse, it highlights the contrast between the greedy person, who is never satisfied, and the righteous, who give freely.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, with all capturing the essence of the greedy person’s constant craving and the righteous person’s generosity.
Sentence Structuregenerated
The main verb in the verse is יִ֝תֵּ֗ן, he gives, which governs the structure. The sentence presents two contrasting actions: the greedy person's craving and the righteous person's giving.
The Hebrew word order places emphasis on the actions of the greedy and the righteous, highlighting the moral lesson of the verse.
Septuagint Backgroundgenerated
The Septuagint translates הִתְאַוָּ֣ה as ἐπιθυμίας (epithymias), which carries a similar meaning of desire or craving. This choice reflects a consistent understanding of the negative aspect of unchecked desires.
The use of ἐπιθυμίας suggests a broader interpretation of desire, aligning with the moral implications found in the Hebrew text.
In plain words — the whole versegenerated
Proverbs 21:26 tells us that the greedy person constantly craves more, while the righteous person gives generously without holding back. This highlights the difference between selfishness and generosity.
Frequently Asked Questionsgenerated
To covet means to have an intense desire for something that belongs to someone else, often leading to greed.
A righteous person is described as someone who is just and generous, giving freely without holding back.
The contrast emphasizes moral lessons about the dangers of greed and the value of generosity.
We learn that unchecked desires can lead to dissatisfaction, while generosity brings fulfillment.
Reflection Questionsgenerated
- In what areas of my life do I find myself coveting more than I need?
- How can I practice generosity in my daily life?
- What are some ways I can guard against greed?
- How does this verse challenge my understanding of righteousness?
The early church on this verse — how the Fathers read it
Early commentators reflect on the moral implications of this verse, discussing the nature of desire and righteousness.
It belongs to angels never to have evil desires; it is human sometimes to have evil desires and other times not to have them; it belongs to demons always to have evil desires. The expression “all the day” signifies the entire life.Early Church Fathers on Proverbs 21 →
For, because it braces not itself towards higher things, it lets itself run loose uncared for in lower desires; and, while not braced with the vigour of lofty aims, suffers the pangs of the hunger of low concupiscence, and,Early Church Fathers on Proverbs 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 21:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe coveteth greedily all the day long,.... The slothful man does, as he has nothing to do to employ his time and his thoughts with; he is always craving something to eat and drink, or wishing he had
Read John Gill on Proverbs 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe coveteth greedily all the day long: but the righteous giveth and spareth not. He (the slothful, Proverbs 21:25) coveteth greedily (literally, coveteth a covetousness) all the day long: but the righteous giveth and spareth not.
Read Robert Jamieson on Proverbs 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe coveteth; the slothful man, mentioned in the last verse. But because the verses in this book are for the most part independent one upon another, this clause is and may be otherwise rendered, There is that coveteth, &c.; or, the wicked (which may be understood from the opposition of the righteous in the next clause) coveteth, &c. All the day long; spends his whole time in vain and lazy desires, but will not labour to get any thing, either to use himself, or to give to others. The righteous giveth and spareth not; by God’ s blessing upon his industry he procures enough, not only for his own support, but also for the liberal relief of others.
Read Matthew Poole on Proverbs 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 21:26 He coveteth greedily all the day long: but the righteous giveth and spareth not.Ver. 26. He coveteth greedily all day long.] But these greedy constant coverings come to nothing he makes nothing of them. Meteors have matter enough in the vapours themselves to carry them above the earth, but not enough to unite them to the element of fire, therefore they fall and return to their first principles. So it is with our wishers and woulders. Many came out of Egypt, that never came into Canaan; and why? The land they liked well, but complained, with those spies, of the strength of the Anakims, and the impossibility of the conquest, therefore their carcases fell in the wilderness…
Read John Trapp on Proverbs 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) He coveteth greedily all the day long, that he may “consume it on his lusts” (James 4:3), while the righteous (Proverbs 21:21) gives to all who need, remembering that he is a steward (Luke 16:9), not an owner, and that blessing will attend upon him for so doing (Acts 20:35).
Read Charles John Ellicott on Proverbs 21 →CambridgeThe Cambridge Bible for Schools and Colleges26. He coveteth] We may thus with A.V., Vulg., and others supply the subject of this clause from the preceding verse, or introduce a new subject, suggested perhaps by the preceding proverb and by contrast with the succeeding clause of this verse (ἀ ?óåâὴ ?ò, LXX.), and so make the verse a complete proverb: There is that coveteth greedily &c. giveth] Unlike the parched ground that covets ever, he resembles the perennial spring that gives forth unceasingly.
Read Cambridge on Proverbs 21 →Albert Barnes1798–1870Barnes' Notes on the BibleAll the day long - Better, every day. The wish of the slothful man passes into restless, covetous, dissatisfied desire; the righteous, free from that desire, gives without grudging.
Read Albert Barnes on Proverbs 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. Coveteth greedily — Literally, he desireth a desire; a common Hebrew idiom expressive of intensity. This verse is supposed to refer to the preceding, the subject of the verb being the “slothful” of Proverbs 21:25.
Read Daniel Denison Whedon on Proverbs 21 →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
All day long he covets more, but the righteous give without restraint.
There are those who covet greedily all day long; but the righteous give and don’t withhold.
All day long he covets more, but the righteous give without restraint.
All day long he craves greedily, but the righteous gives and does not hold back.
Tyndale line
He coveteth greedily all the day long: but the righteous giveth and spareth not.
There is that coveteth greedily all the day long; But the righteous giveth and withholdeth not.
There is that coveteth greedily all the day long: but the righteous giveth and withholdeth not.
He coveteth greedily all the day long: but the righteous giveth and spareth not.
He coueteth euermore greedily, but the righteous giueth and spareth not.
Strictly literal
He coveteth greedily all the day long; but the righteous giveth and spareth not.
All the day desiring he hath desired, And the righteous giveth and withholdeth not.
All the day desiring he has desired, || And the righteous gives and does not withhold.
All the day he feeleth a great longing; but the righteous giveth and withholdeth not.
All day long he craves and craves more, but the righteous person gives and does not hold back.
From the Latin
He longeth and desireth all the day: but he that is just, will give, and will not cease.
Simplified
Some people only want more and more all the time, but the good give generously.
All the day the sinner goes after his desire: but the upright man gives freely, keeping nothing back.
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 and the Septuagint show alignment in the overall message of the verse, though the Septuagint's wording differs in structure. The Hebrew text emphasizes the actions and characteristics of the greedy and the righteous, while the Septuagint captures the essence of desire and giving.
כָּל־ הַ֭יּוֹם הִתְאַוָּ֣ה תַאֲוָ֑ה וְצַדִּ֥יק יִ֝תֵּ֗ן וְלֹ֣א יַחְשֹֽׂךְ׃
4 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 21:26
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
אָוָה (avah) is a primitive root meaning to desire or wish for. It encompasses a range of meanings including to covet, long for, and lust after, often relating to bodily appetites. The verb appears in various forms, such as in the Piel and Hithpael stems, which indicate different nuances of desire.
[אָוָה] vb. incline, desire
Pi. desire
Hithp. desire, long for, lust after
base
H183 [אָוָה] incline, desire . desire
. desire, long for, lust after
183 'avah aw-vaw'
a primitive root; to wish for:--covet, (greatly) desire, be
desirous, long, lust (after).
אָוָה (a.vah) — to desire.
1) desire, incline, covet, wait longingly, wish, sigh, want, be greedy, prefer
1a) (Piel) to desire, crave (food and drink)
1b) (Hithpael) to desire, long for, lust after (of bodily appetites)
V-Hithpael-Perf-3ms — Verb · Hithpael · perfect third person feminine singularHVtp3fs
תַּאֲוָה (ta'avah) means 'desire' and encompasses a range of meanings including longing, appetite, and covetousness. It can refer to both a subjective feeling of satisfaction and an objective charm or delight. The term is used in various contexts, sometimes with negative connotations such as lust or greed.
תַּאֲוָה n.f. desire
thing desired
base
H8378 תַּאֲוָה desire
8378 ta'avah tah-av-aw'
from 183 (abbreviated); a longing; by implication, a delight
(subjectively, satisfaction, objectively, a charm):--dainty,
desire, X exceedingly, X greedily, lust(ing), pleasant. See
also 6914.
see HEBREW for 0183
see HEBREW for 06914
תַּאֲוָה (ta.a.vah) — desire.
1) desire
1a) desire, wish, longings of one's heart
1a1) lust, appetite, covetousness (bad sense)
1b) thing desired, object of desire
N-fs — Noun common · feminine singular absoluteHNcfsa
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.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
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
Conj | Adj — ConjunctionHC/Aamsa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
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.
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)
Conj | Part — Conjunction · particleHC/Tn
חָשַׂךְ (chasak) is a Hebrew verb meaning to withhold or refrain. It encompasses actions like restraining, keeping back, and sparing, with nuances of preserving and holding in check. The word appears in various forms, including Qal and Niphal, indicating both active and passive meanings. There are no significant disagreements among the lexicons regarding its definitions.
חָשַׂךְ vb. withhold, refrain
Qal
withhold, keep back, keep for oneself
keep one from evil, calamity
hold in check
refrain
spare
reserve for
(abs.) restrain, check (pain) i.e. assuage
Niph. at the day of calamity the wicked is spared
base
H2820 חָשַׂךְ withhold, refrain
2820 chasak khaw-sak'
a primitive root; to restrain or (reflex.) refrain; by
implication, to refuse, spare, preserve; also (by interch.
with 2821) to observe:--assuage, X darken, forbear, hinder,
hold back, keep (back), punish, refrain, reserve, spare,
withhold.
see HEBREW for 02821
חָשַׂךְ (cha.sakh) — to withhold.
1) to withhold, restrain, hold back, keep in check, refrain
1a) (Qal)
1a1) to withhold, keep back, keep for oneself, keep from, hold in check, refrain, spare, reserve
1a2) to restrain, check
1b) (Niphal) to assuage, be spared
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms