Proverbs 25:28 — Word Study
WLCעִ֣יר פְּ֭רוּצָה אֵ֣ין חוֹמָ֑ה אִ֝֗ישׁ אֲשֶׁ֤ר אֵ֖ין מַעְצָ֣ר לְרוּחֽוֹ׃
BSALike a cityʻîyr [without walls] whose wallschôwmâh are broken downpârats [to break through, burst out] is a manʼîysh [individual, person] whoʼăsher does notʼayin controlmaʻtsâr△ [have restraint over, rule] his temperrûwach [spirit, emotions, mind]
| Greek | English | Parsing |
|---|---|---|
| עִ֣יר | a city | Noun common, feminine singular construct |
| פְּ֭רוּצָה | broken into | Verb, Qal, participle (passive) feminine singular |
| אֵ֣ין | there not | Noun common, masculine singular construct |
| חוֹמָ֑ה | [is] a wall | Noun common, feminine singular absolute |
| אִ֝֗ישׁ | a person | Noun common, masculine singular absolute |
| אֲשֶׁ֤ר | whom | Particle |
| אֵ֖ין | not | Noun common, masculine singular construct |
| מַעְצָ֣ר | control | Noun common, masculine singular absolute |
| לְרוּחֽוֹ׃ | [belongs] to spirit 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 | Like a city whose walls are broken down is a man who does not control his temper. |
| KJV | He that hath no rule over his own spirit is like a city that is broken down, and without walls. |
| ASV | He whose spirit is without restraint Is like a city that is broken down and without walls. |
| YLT | A city broken down without walls, [Is] a man without restraint over his spirit! |
| WEB | Like a city that is broken down and without walls is a man whose spirit is without restraint. |
| BBE | He whose spirit is uncontrolled is like an unwalled town which has been broken into. |
Where they part company is אֵ֣ין — see How Translations Differ.
The structure presents a simile, comparing the state of a city to that of a man, with the main clause leading into a description of the man’s lack of control.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחוֹמָה
verbפָּרַץ
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 25:28
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 — The Importance of Self-Controlgenerated
Proverbs 25:28 compares a man who lacks self-control to a city that has been broken down, emphasizing the vulnerability that comes from not managing one's emotions. This verse is part of a broader discussion in Proverbs about the value of wisdom and the dangers of losing control, similar to the warnings found in Proverbs 16:32 and Proverbs 22:24.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 16:32 | He who is slow to anger is better than a warrior, and he who controls his temper is greater than one who captures a city. |
| 2 | Proverbs 22:24 | Do not make friends with an angry man, and do not associate with a hot-tempered man, |
| 3 | 1 Samuel 20:30 | Then Saul’s anger burned against Jonathan, and he said to him, “You son of a perverse and rebellious woman! Do I not know that you have chosen the son of Jesse to your own shame and to the disgrace of the mother who bore you? |
| 4 | 1 Samuel 25:17 | Now consider carefully what you must do, because disaster looms over our master and all his household. For he is such a scoundrel that nobody can speak to him!” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — מַעְצָ֣ר, ma'.Tzargenerated
The Hebrew word מַעְצָר (*ma' tsar*) refers to control or restraint, derived from a root meaning to govern or manage. In this verse, it describes the ability to manage one's emotions effectively, highlighting the importance of self-control in personal conduct.
This word is used only once in the Bible, emphasizing its significance in the context of self-discipline. The parsing as a masculine singular noun indicates that it refers to an individual’s capacity for restraint.
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
One main verb governs the whole verse — אֵ֣ין, there is not — with two noun phrases following: the first describes the state of the city, and the second describes the man. The structure emphasizes the comparison between the two subjects.
The Hebrew word order places the man and his lack of control at the end, which serves to highlight the consequence of losing self-control, paralleling the vulnerability of the city.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἀτείξιστος to translate חוֹמָ֑ה, indicating a city that is defenseless. This choice emphasizes the idea of a city that cannot protect itself, mirroring the condition of a person lacking self-restraint.
The Greek translation reflects a similar understanding of the metaphor, reinforcing the connection between self-control and personal security.
In plain words — the whole versegenerated
Proverbs 25:28 compares a man who cannot control his temper to a city that has been broken down. Just as a city without walls is vulnerable to attack, a person without self-control is exposed to emotional turmoil and conflict.
Frequently Asked Questionsgenerated
Self-control refers to the ability to manage one's emotions and reactions, especially in difficult situations.
Self-control is important because it helps maintain personal security and stability, preventing emotional outbursts that can lead to conflict.
Improving self-control can involve practicing mindfulness, setting clear goals, and seeking accountability from others.
Lacking self-control can lead to negative outcomes such as damaged relationships, poor decision-making, and emotional distress.
Reflection Questionsgenerated
- In what situations do I struggle to maintain self-control, and how can I address those challenges?
- How does understanding this proverb help me recognize the importance of managing my emotions?
- What are some practical steps I can take to develop greater self-control in my life?
- How can I support others in cultivating self-control and emotional resilience?
The early church on this verse — how the Fathers read it
Early commentators have referenced this verse to illustrate the dangers of lacking self-control, using the metaphor of a defenseless city to emphasize the risks involved.
The example and image used in this text, which compares a person with a city that is broken down and without walls, demonstrates how dangerous it is for a monk to be deprived of [selfcontrol].Early Church Fathers on Proverbs 25 →
The illustration and image in the passage quoted shows, by comparing it to a city that is destroyed and without walls, how injurious the absence of [self-control] is in a monk.Early Church Fathers on Proverbs 25 →
"As a city broken down and without walls," etc. For if it does not have the wall of silence, the city of the mind lies open to the darts of the enemy.Early Church Fathers on Proverbs 25 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 25:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that [hath] no rule over his own spirit,.... His affections and passions, puts no restraint, unto them, as the word signifies; no guard against them, no fence about them, to curb his curiosity, to
Read John Gill on Proverbs 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that hath no rule over his own spirit is like a city that is broken down, and without walls.
Read Robert Jamieson on Proverbs 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOver his own spirit; over his passions, and especially his anger, Which is signified by this word, . Is like a city that is broken down, and without walls; exposeth himself to manifold dangers and mischiefs.
Read Matthew Poole on Proverbs 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 25:28 He that [hath] no rule over his own spirit [is like] a city [that is] broken down, [and] without walls.Ver. 28. He that hath no rule over his own spirit.] Cui non est cohibitio in spiritum suum, that reigns not in his unruly affections, but suffers them to run riot in sin, as so many headstrong horses, or to ride upon the backs one of another, like cattle in a narrow shoot. This man being not fenced with the wall of God’ s fear, lies open to all assaults of Satan and other enemies; as Laish; or Hazor, that had neither gates nor bars; or the Hague in Holland, which the inhabitants will not wall, as desiring to have it counted rather the principal village of Europe than a…
Read John Trapp on Proverbs 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Like a city that is broken down, and without walls.—Exposed to the assault of every temptation.
Read Charles John Ellicott on Proverbs 25 →CambridgeThe Cambridge Bible for Schools and Colleges28. In this verse again, both A.V. and R.V. change without apparent reason the order of the clauses in the Hebrew.
Read Cambridge on Proverbs 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28. Hath no rule — No restraint or control over his spirit, his temper, his passions. “That refraineth not his appetite.” — Geneva Bible.
Read Daniel Denison Whedon on Proverbs 25 →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
Like a city whose walls are broken down is a man who does not control his temper.
Like a city that is broken down and without walls is a man whose spirit is without restraint.
Like a city whose walls are broken down is a man who does not control his temper.
Like a city that is broken down and without a wall, so is a person who cannot control his temper.
Tyndale line
He that hath no rule over his own spirit is like a city that is broken down, and without walls.
He whose spirit is without restraint Is like a city that is broken down and without walls.
He whose spirit is without restraint is like a city that is broken down and hath no wall.
He that hath no rule over his own spirit is like a city that is broken down, and without walls.
A man that refraineth not his appetite, is like a citie which is broken downe and without walles.
Strictly literal
He that hath no rule over his own spirit is [as] a city broken down, without walls.
A city broken down without walls, [Is] a man without restraint over his spirit!
A city broken down without walls, || [Is] a man without restraint over his spirit!
Like a city that is broken in, and is without walls: so is the man that hath no control over his spirit.
A person without self-control is like a city breached and without walls.
From the Latin
As a city that lieth open and is not compassed with walls, so is a man that cannot refrain his own spirit in speaking.
Simplified
Someone without control is as exposed as a town whose walls have been breached.
He whose spirit is uncontrolled is like an unwalled town which has been broken into.
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 largely agree in their wording, with 7 of the 9 words matched. The Septuagint's translation captures the essence of the Hebrew text, although its word order differs.
עִ֣יר פְּ֭רוּצָה אֵ֣ין חוֹמָ֑ה אִ֝֗ישׁ אֲשֶׁ֤ר אֵ֖ין מַעְצָ֣ר לְרוּחֽוֹ׃
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.
Lexicons — every word in Proverbs 25:28
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.
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fs — Noun common · feminine singular constructHNcfsc
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
פָּרַץ (parats) is a Hebrew verb meaning to break through or burst out, with applications that range from literal actions like breaking open to figurative uses such as increasing or spreading. It can describe violent actions, breaches, or the act of breaking away. The entries suggest a variety of contexts, including mining and the dispersion of visions.
פָּרַץ vb. break through
Qal
break or burst out
break through, down (from without)
break into
break open, a mining shaft
break up, break in pieces
break out (violently) upon
use violence
break over [limits], increase
burst open, intrans., of wine vats
spread, i.e. become known
Niph. no vision spread abroad
Hithp. slaves who break away
base
H6555 פָּרַץ break through .. break or burst out
. break through, down (from without)
. break into
. break open, a mining shaft
. break up, break in pieces
. break out (violently) upon
. use violence
. break over [limits], increase
. burst open, intrans., of wine vats
. spread, i.e. become known
. no vision spread abroad
. slaves who break away
6555 parats paw-rats'
a primitive root; to break out (in many applications, direct
and indirect, literal and figurative):--X abroad, (make a)
breach, break (away, down, -er, forth, in, up), burst out,
come (spread) abroad, compel, disperse, grow, increase, open,
press, scatter, urge.
פָּרַץ (pa.rats) — to break through.
1) to break through or down or over, burst, breach
1a) (Qal)
1a1) to break or burst out (from womb or enclosure)
1a2) to break through or down, make a breach in
1a3) to break into
1a4) to break open
1a5) to break up, break in pieces
1a6) to break out (violently) upon
1a7) to break over (limits), increase
1a8) to use violence
1a9) to burst open 1a10) to spread, distribute
1b) (Niphal) to be broken through
1c) (Pual) to be broken down
1d) (Hithpael) to break away
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
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)
N-fs — Noun common · feminine singular absoluteHNcfsa
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.)
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HNcmsc — Noun common · masculine singular constructHNcmsc
מַעְצָר (ma`tsar) refers to restraint or control. It is derived from the root meaning to control, and is used in contexts such as Proverbs 25:28, which describes a person lacking self-control.
מַעְצָר n.[m.] restraint, control;—מ׳ Pr 25:28 a man whose spirit is without control.
done
H4623 מַעְצָר
4623 ma`tsar mah-tsawr'
from 6113; subjectively, control:--rule.
see HEBREW for 06113
מַעְצָר (ma.tsar) — restraint.
restraint, control
N-ms — Noun common · masculine singular absoluteHNcmsa
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms