Proverbs 26:10 — Word Study
WLCרַ֥ב מְחֽוֹלֵֽל־ כֹּ֑ל וְשֹׂכֵ֥ר כְּ֝סִ֗יל וְשֹׂכֵ֥ר עֹבְרִֽים׃
BSAat randomkôl [all who are near, everyone] is he who hiressâkar [employs, pays] a foolkᵉçîyl [stupid, silly, or morally deficient] orsâkar passerbyʻâbar [one who crosses over, a transient]
| Greek | English | Parsing |
|---|---|---|
| רַ֥ב | an archer | |
| מְחֽוֹלֵֽל־ | [who] wounds | Verb, Piel, participle (active) masculine singular |
| כֹּ֑ל | everyone | Noun common, masculine singular absolute |
| וְשֹׂכֵ֥ר | and [one who] hires | Conjunction, verb qal participle (active) masculine singular |
| כְּ֝סִ֗יל | a fool | Adj |
| וְשֹׂכֵ֥ר | and [one who] hires | Conjunction, verb qal participle (active) masculine singular |
| עֹבְרִֽים׃ | [those who] pass by | Verb, Qal, participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like an archer who wounds at random is he who hires a fool or passerby. |
| KJV | The great God that formed all things both rewardeth the fool, and rewardeth transgressors. |
| ASV | As an archer that woundeth all, So is he that hireth a fool and he that hireth them that pass by. |
| YLT | Great [is] the Former of all, And He is rewarding a fool, And is rewarding transgressors. |
| WEB | As an archer who wounds all, so is he who hires a fool or he who hires those who pass by. |
| BBE | Like an archer wounding all who go by, is a foolish man overcome by drink. |
Where they part company is כְּסִיל — see How Translations Differ.
The structure consists of a main clause followed by a comparative clause that elaborates on the subject's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחלל
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 26:10
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 Wisdom and Foolishnessgenerated
Proverbs 26:10 illustrates the folly of hiring unwise individuals, likening it to an archer who indiscriminately harms those around him. The surrounding verses emphasize the dangers of foolishness and the unpredictability of actions taken without wisdom, as seen in Proverbs 26:9 and Proverbs 26:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 11:31 | If the righteous receive their due on earth, how much more the ungodly and the sinner! |
| 2 | Romans 2:6 | God “will repay each one according to his deeds.” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — כְּסִיל, ke.Silgenerated
The Hebrew word כְּסִיל (ke.Sil) refers to a fool or someone lacking wisdom. This term is often used in contexts warning against foolish behavior and the consequences that follow. It captures a sense of moral deficiency and an inability to make sound judgments.
In this verse, the use of כְּסִיל highlights the recklessness of hiring someone who is not wise, suggesting that such a choice can lead to harm, similar to the random actions of an archer.
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. The BSB uses a fool, which is consistent with the KJV, ASV, and others.
Where translations differ is in the rendering of כְּסִיל: while most versions agree on a fool, the FBV opts for stupid, reflecting a more casual interpretation.
Sentence Structuregenerated
The sentence contains two main clauses: the first describes the archer who wounds at random, and the second identifies the one who hires a fool or passerby. The structure emphasizes the comparison between the archer's aimlessness and the foolishness of hiring without discernment.
The finite verbs are מְחֽוֹלֵֽל and שֹׂכֵ֥ר, which govern the actions described, while the objects כֹּ֑ל and כְּסִיל specify who is affected by these actions.
Septuagint Backgroundgenerated
The Septuagint translates רַב as πολλὰ, which means 'many' or 'much.' This choice broadens the concept of the archer to imply a multitude of potential harm, rather than focusing solely on the individual archer.
The Greek rendering for כְּסִיל is ἀφρόνων, which also conveys the idea of foolishness, aligning closely with the Hebrew meaning but emphasizing a lack of understanding.
In plain words — the whole versegenerated
Proverbs 26:10 compares hiring a fool or a passerby to an archer who randomly wounds. This shows that making unwise choices can lead to harm, just like an archer without aim can hurt those nearby.
Frequently Asked Questionsgenerated
To hire a fool means to employ someone who lacks wisdom or judgment, which can lead to poor outcomes.
The archer symbolizes someone who acts without thought or aim, paralleling the reckless decision to hire unwise individuals.
Being discerning in hiring is crucial because the wrong choice can lead to negative consequences, similar to the random harm caused by an unskilled archer.
This proverb teaches the importance of wisdom in decision-making and the dangers of acting without careful consideration.
Reflection Questionsgenerated
- How can I apply wisdom in my hiring decisions?
- What are some examples of foolish choices I have made or seen others make?
- In what ways can I ensure I am not acting like the archer who wounds at random?
- How does this proverb challenge my understanding of wisdom and foolishness?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 26:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe great [God], that formed all [things],.... That made the heavens, earth, and sea, and all that are in them; who is great in the perfections of his nature, and in the works of his hands, and
Read John Gill on Proverbs 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe great God that formed all things both rewardeth the fool, and rewardeth transgressors.
Read Robert Jamieson on Proverbs 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod, who is oft called great, as 135:5, &c., and is described by the name of the Most High, as 21:7, &c., who created all things, and therefore observeth and governeth all men and things, will certainly give that recompence which is meet for and deserved by fools and transgressors, i.e. by such as sin either through ignorance and heedlessness, or wilfully and wickedly. Or, as it is the margin, A great man (a prince or potentate, who are called by this title, , &c.) grieveth (as this word is used, 53:5, and elsewhere) all, (to wit, all that are subject to him, or all that stand in his way) he hireth (as this word most commonly signifies) the fools, he hireth also transgressors. So the sense…
Read Matthew Poole on Proverbs 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 26:10 The great [God] that formed all [things] both rewardeth the fool, and rewardeth transgressors.Ver. 10. The great God that formed all things.] As he made all so he maintains all, even the evil and the unthankful. God deals not as that cruel Duke of Alva did in the Netherlands; - some he roasted to death, saith the historian, starved others, and that even after quarter, saying, though he promised to give them their lives, he did not promise to find them meat; - but as he hath given them their lives, forfeited in Adam, so he allows them a livelihood, gives them their portion in this life, fills their bellies with his good treasure, but by it sends leanness into their souls, or…
Read John Trapp on Proverbs 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The great God that formed all things both rewardeth the fool, and rewardeth transgressors.—If this rendering of the passage could stand, Matthew 6:2 might be quoted in illustration of it. If fools and transgressors will set their mind upon “husks” (Luke 15:16) instead of the food God has provided for His children, He does not deny it to them; they have the reward they seek for. But the Hebrew can hardly yield this meaning. Of all the various renderings suggested, perhaps the most unobjectionable is as follows. A master (one skilled in his art), produces everything (by his own care and oversight he sees himself that it is properly done); but a fool hires (others to do his work), and he…
Read Charles John Ellicott on Proverbs 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. The great God that formed all things] See the margin, where this verse is very differently translated. I shall add that of Coverdale: "A man of experience discerneth all thinges well: but whoso hyreth a foole, hyreth soch one as wyl take no hede." The רב rab may mean either the great God, or a great man: hence the two renderings, in the text and in the margin.
Read AdamClarke on Proverbs 26 →CambridgeThe Cambridge Bible for Schools and Colleges10. The number and variety of interpretations which have been given to this verse justify the remark of R.V. marg. that “The Hebrew is obscure.” The rendering of R.V. text is: As an archer (comp. Job 16:13, where the same Heb. word is so rendered) that woundeth all, so is he that hireth the fool and he that hireth them that pass by. But the objection to this is that instead of the fool being the main subject, as he is in all this group of proverbs, he is out of place, and the introduction of him mars the symmetry of the proverb, which should run: As an archer who wounds every one within his reach, friend and foe alike, so is a master who hires all who pass by, good workman and bad…
Read Cambridge on Proverbs 26 →Albert Barnes1798–1870Barnes' Notes on the BibleThe word “God” is not in the original, and the adjective translated “great” is never used elsewhere absolutely in that sense.
Read Albert Barnes on Proverbs 26 →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 an archer who wounds at random is he who hires a fool or passerby.
As an archer who wounds all, so is he who hires a fool or he who hires those who pass by.
Like an archer who wounds at random is he who hires a fool or passerby.
Like an archer who wounds at random, so is the one who hires a fool or hires any passer-by.
Tyndale line
The great God that formed all things both rewardeth the fool, and rewardeth transgressors.
As an archer that woundeth all, So is he that hireth a fool and he that hireth them that pass by.
As an archer that woundeth all, so is he that hireth the fool and he that hireth them that pass by.
The great God that formed all things both rewardeth the fool, and rewardeth transgressors.
The excellent that formed all things, both rewardeth the foole and rewardeth the transgressers.
Strictly literal
A master roughly worketh every one: he both hireth the fool and hireth passers-by.
Great [is] the Former of all, And He is rewarding a fool, And is rewarding transgressors.
The Former of all [is] great, || And He is rewarding a fool, || And is rewarding transgressors.
A master injureth all things when he hireth a fool or hireth mere rovers.
Like an archer who wounds all those around him is one who hires a fool or hires anyone who passes by.
From the Latin
Judgment determineth causes: and he that putteth a fool to silence, appeaseth anger.
Simplified
Anyone who hires someone stupid or just a passer-by is like an archer wounding people by shooting arrows at random.
Like an archer wounding all who go by, is a foolish man overcome by drink.
Word by word, the decisions they made
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 on the wording of this verse, with six of the seven words matching. The Septuagint's word order and articles differ, but the core message remains consistent across both texts.
רַ֥ב מְחֽוֹלֵֽל־ כֹּ֑ל וְשֹׂכֵ֥ר כְּ֝סִ֗יל וְשֹׂכֵ֥ר עֹבְרִֽים׃
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 26:10
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.
רַב (rav) means 'archer' in Hebrew. It is derived from a root that may relate to other words for archery. The entries consistently define it as an archer, with no significant disagreement among the lexicons.
[רַב] n.m. archer
base
H7228 רַב
7228 rab rab
by contraction from 7232; an archer (or perhaps the same as
7227):--archer.
see HEBREW for 07232
see HEBREW for 07227
רַב (rav) — archer.
archer
HAamsa — HAamsa
Archer
A shooter with the bow (1 Chr. 10:3). This art was of high antiquity (Gen. 21:20; 27:3). Saul was wounded by the Philistine archers (1 Sam. 31:3). The phrase “breaking the bow” (Hos. 1:5; Jer. 49:35) is equivalent to taking away one’s power, while “strengthening the bow” is a symbol of its increase (Gen. 49:24). The Persian archers were famous among the ancients (Isa. 13:18; Jer. 49:35; 50:9, 14, 29, 42. (See BOW).
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
HVprmsa — Verb · Piel · participle (active) masculine singularHVprmsa
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 absoluteHNcmsa
סָכַר (sakar) is a Hebrew verb meaning 'to hire.' It can refer to hiring someone, hiring oneself out, or earning wages. The entries indicate its use primarily in the Qal stem, with a reference to Ezra 4:5. The word is built from a primitive root related to the concept of temporary purchase.
[סָכַר] vb. hire;—only Qal Ezr 4:5
ref
שָׂכַר vb. hire
Qal hire
Niph. hire oneself out
Hithp. earn wages
base
H7936a סָכַר hire H7936b שָׂכַר hire .hire
. hire oneself out
. earn wages
7936 sakar saw-kar'
or (by permutation) cakar (Ezra 4:5) {saw-kar'}; a primitive
root (apparently akin (by prosthesis) to 3739 through the idea
of temporary purchase; compare 7937); to hire:--earn wages,
hire (out self), reward, X surely.
see HEBREW for 03739
see HEBREW for 07937
סָכַר (sa.khar) — to hire.
1) to hire
1a) (Qal) to hire
שָׂכַר (sa.khar) — to hire.
1) to hire
1a) (Qal) to hire
1b) (Niphal) to hire oneself out
1c) (Hithpael) to earn wages
Also means: sa.khar (סָכַר "to hire" H7936A)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Adj — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
סָכַר (sakar) is a Hebrew verb meaning 'to hire.' It can refer to hiring someone, hiring oneself out, or earning wages. The entries indicate its use primarily in the Qal stem, with a reference to Ezra 4:5. The word is built from a primitive root related to the concept of temporary purchase.
[סָכַר] vb. hire;—only Qal Ezr 4:5
ref
שָׂכַר vb. hire
Qal hire
Niph. hire oneself out
Hithp. earn wages
base
H7936a סָכַר hire H7936b שָׂכַר hire .hire
. hire oneself out
. earn wages
7936 sakar saw-kar'
or (by permutation) cakar (Ezra 4:5) {saw-kar'}; a primitive
root (apparently akin (by prosthesis) to 3739 through the idea
of temporary purchase; compare 7937); to hire:--earn wages,
hire (out self), reward, X surely.
see HEBREW for 03739
see HEBREW for 07937
סָכַר (sa.khar) — to hire.
1) to hire
1a) (Qal) to hire
שָׂכַר (sa.khar) — to hire.
1) to hire
1a) (Qal) to hire
1b) (Niphal) to hire oneself out
1c) (Hithpael) to earn wages
Also means: sa.khar (סָכַר "to hire" H7936A)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”