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Proverbs 27:20 — Word Study

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WLCשְׁא֣וֹל וַ֭אֲבַדּוֹ לֹ֣א תִשְׂבַּ֑עְנָה וְעֵינֵ֥י הָ֝אָדָ֗ם לֹ֣א תִשְׂבַּֽעְנָה׃

BSASheolshᵉʼôwl [the underworld, grave, or place of no return] are neverlôʼ satisfiedsâbaʻ [filled, content] so the eyesʻayin [sources] of manʼâdâm [humanity, the first human Adam] are neverlôʼ satisfiedsâbaʻ [content, at rest]

Word
Listen & take awayProverbs 27
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 20 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (tis.Ba'.nah) — no per-word recordings of the Hebrew exist to link to.
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Proverbs 27:20quick helps
In a sentenceThe verse highlights the insatiable nature of both Sheol and humanity's desires.
What is Sheol?Sheol is described as the underworld or grave, a place of no return.
What does Abaddon mean?Abaddon signifies destruction or perishing.
Human desireThe eyes of man are depicted as never satisfied.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbוְ The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

1 of 8 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 27:20

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 Human Nature and the Afterlifegenerated

19As water reflects the face, so the heart reflects the true man.
20Sheol and Abaddon are never satisfied; so the eyes of man are never satisfied.
21A crucible for silver and a furnace for gold, but a man is tested by the praise accorded him.
22Though you grind a fool like grain with mortar and a pestle, yet his folly will not depart from him.

Proverbs 27:20 reflects on the nature of human desire and the afterlife, illustrating that just as Sheol and Abaddon are never satisfied, so too are the eyes of man. This verse is part of a larger discourse on wisdom and the human condition, emphasizing the futility of seeking satisfaction in earthly desires, as seen in verses surrounding it.


Cross References

ReferenceText (BSB)
1Proverbs 30:15–16The leech has two daughters: Give and Give. There are three things that are never satisfied, four that never say, ‘Enough!’:
2Habakkuk 2:5and wealth indeed betrays him. He is an arrogant man never at rest. He enlarges his appetite like Sheol, and like Death, he is never satisfied. He gathers all the nations to himself and collects all the peoples as his own.
3Proverbs 23:5When you glance at wealth, it disappears, for it makes wings for itself and flies like an eagle to the sky.
4Ecclesiastes 1:8All things are wearisome, more than one can describe; the eye is not satisfied with seeing, nor the ear content with hearing.
5Ecclesiastes 2:10–11Anything my eyes desired, I did not deny myself. I refused my heart no pleasure. For my heart took delight in all my work, and this was the reward for all my labor.

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


The Key Word שְׁאֹול, she.'olgenerated

The word שְׁאוֹל (she'ol) refers to the underworld or the realm of the dead, a place where the deceased reside. It is often associated with punishment and is devoid of praise for God. The term appears frequently in the Old Testament, indicating a consistent understanding of a place of no return.

In this verse, Sheol signifies the insatiable nature of death and destruction, contrasting with humanity's unfulfilled desires. This connection serves to illustrate the deep-seated longing within people that can never be fully satisfied.


How Translations Differ — measured against the Berean Standard Biblegenerated

The translations agree on the depiction of Sheol and Abaddon as never satisfied and the eyes of man as also never satisfied.


Sentence Structuregenerated

The main clause centers around the verb תִשְׂבַּ֑עְנָה, they are satisfied, which governs the structure of the verse. The sentence emphasizes the parallel between Sheol and Abaddon and the eyes of man, both described as never satisfied.

The Hebrew word order places the subjects of Sheol and Abaddon first, highlighting their significance before introducing the eyes of man, which reinforces the theme of insatiability.


Septuagint Backgroundgenerated

In the Septuagint, the Hebrew שְׁאוֹל is rendered as ᾅδης (Hades), which carries a similar connotation of the underworld. This choice reflects a consistent understanding of Sheol as a place of the dead.

The Greek translation emphasizes the concept of the afterlife and aligns with the Hebrew text's portrayal of insatiability.


In plain words — the whole versegenerated

Proverbs 27:20 tells us that Sheol and Abaddon are never satisfied, just as the eyes of man are never satisfied. This verse teaches that both the underworld and human desires are insatiable, reflecting a deeper truth about the human condition.


Frequently Asked Questionsgenerated

What does Sheol represent?

Sheol represents the underworld or grave, a place where the dead reside and is often associated with punishment.

What is the significance of Abaddon?

Abaddon signifies destruction or perishing, highlighting the theme of insatiability in both the afterlife and human desires.

Why are the eyes of man described as never satisfied?

The eyes of man symbolize human desires and longings, which are portrayed as unfulfilled and insatiable.

How does this verse relate to other wisdom literature?

This verse echoes themes found in other wisdom literature, such as the futility of earthly pursuits and the nature of human desire, as seen in Ecclesiastes and Proverbs.


Reflection Questionsgenerated

  1. In what ways do I see the insatiable nature of desire in my own life?
  2. How does understanding Sheol and Abaddon change my perspective on life and death?
  3. What are some practical steps I can take to find contentment in my life?
  4. How can I help others understand the futility of seeking satisfaction in temporary things?

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

The early commentary on this verse highlights the insatiable nature of both hell and human desires, as seen in the writings of Bede.

BedeCommentary on Proverbs c. 673–735
Hell and destruction will not be full, etc. The torments of hell will not be filled, by receiving an end; similarly, the intentions of those who are wise in human matters are insatiable in the desire to sin.
Early Church Fathers on Proverbs 27 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Proverbs 27:20 itself, not merely on the chapter around it.

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

Hell and destruction are never full,.... The grave, as the word used often signifies; and which may be called "destruction", because bodies laid in it are soon corrupted and destroyed; and though

Read John Gill on Proverbs 27 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Hell and destruction are never full; so the eyes of man are never satisfied.

Read Robert Jamieson on Proverbs 27 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Hell and destruction are never full; the grave devours all the bodies which are put into it, and is always ready to receive and devour more and more without end. The eyes, i.e. the desires, which work and discover themselves by the eyes, , and other senses; for otherwise the eyes in themselves are neither capable of satisfaction nor of dissatisfaction.

Read Matthew Poole on Proverbs 27 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Proverbs 27:20 Hell and destruction are never full; so the eyes of man are never satisfied.Ver. 20. Hell and destruction are never satisfied.] Hell and the grave have their name in Hebrew from their unsatisfiableness, being always craving more, and that with assiduity and importunity. And this fitly follows upon the former verse, as Aben Ezra well observeth, that men may be frighted by the remembrance of hell’ s wide mouth gaping for them, from following the bent of their sinful natures; and that those that here have never enough, shall once have fire enough in the bottom of hell. So the eyes of men are never satisfied.] That is, Their lusts, their carnal concupiscence. To seek to satisfy…

Read John Trapp on Proverbs 27 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(20) Hell and destruction.—See above on Proverbs 15:11. The eyes of man are never satisfied.—Comp. Ecclesiastes 1:8; Ecclesiastes 4:8. God would thus teach us that in Himself only can man find complete satisfaction. (Comp. Psalms 36:8-9; 1 Corinthians 2:9.)

Read Charles John Ellicott on Proverbs 27 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 20. Hell and destruction are never full] How hideous must the soul of a covetous man be, when God compares it to hell and perdition! The eyes of man are never satisfied.] As the grave can never be filled up with bodies, nor perdition with souls; so the restless desire, the lust of power, riches, and splendour, is never satisfied. Out of this ever unsatisfied desire spring all the changing fashions, the varied amusements, and the endless modes of getting money, prevalent in every age, and in every country.

Read AdamClarke on Proverbs 27 →
CambridgeThe Cambridge Bible for Schools and Colleges

20. Hell and destruction] See Proverbs 15:11, note. full] Rather, satisfied, the Heb. word being the same as at the end of the verse. Comp. Ecclesiastes 1:8; Ecclesiastes 4:8.

Read Cambridge on Proverbs 27 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Hades, the world of the dead, and Destruction (Death, the destroying power, personified) have been at all times and in all countries thought of as all-devouring, insatiable (compare the marginal reference).

Read Albert Barnes on Proverbs 27 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

Sheol and Abaddon are never satisfied; so the eyes of man are never satisfied.

WEBWorld English Bible2000

Sheol and Abaddon are never satisfied; and a man’s eyes are never satisfied.

MSBMajority Standard Bible2022

Sheol and Abaddon are never satisfied; so the eyes of man are never satisfied.

NETBNew English Translation2006

As Death and Destruction are never satisfied, so the eyes of a person are never satisfied.

Tyndale line

KJVKing James Version1611

Hell and destruction are never full; so the eyes of man are never satisfied.

ASVAmerican Standard Version1901

Sheol and Abaddon are never satisfied; And the eyes of man are never satisfied.

RVARevised Version, American1894

Sheol and Abaddon are never satisfied; and the eyes of man are never satisfied.

NWBWebster's Bible1833

Hell and destruction are never full; so the eyes of man are never satisfied.

GNVGeneva Bible1599

The graue and destruction can neuer be full, so the eyes of man can neuer be satisfied.

Strictly literal

DBYDarby Translation1890

Sheol and destruction are insatiable; so the eyes of man are never satisfied.

YLTYoung's Literal Translation1862

Sheol and destruction are not satisfied, And the eyes of man are not satisfied.

LSVLiteral Standard Version2020

Sheol and destruction are not satisfied, || And the eyes of man are not satisfied.

ILTInterlinear Literal Translation2000

The nether world and the place of corruption are never satisfied: so are the eyes of man never satisfied.

ULBUnlocked Literal Bible2017

Just as Sheol and Abaddon are never satisfied, so a man's eyes are never satisfied.

From the Latin

DRADouay-Rheims (Challoner)1899

Hell and destruction are never filled: so the eyes of men are never satisfied.

Simplified

FBVFree Bible Version2020

In the same way that the grave and destruction are never satisfied, human desire is never satisfied.

BBEBible in Basic English1949

The underworld and Abaddon are never full, and the eyes of man have never enough.

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.

clausenoun phrase · subjectשְׁא֣וֹלSheolוַ֭andאֲבַדּוֹAbaddonadverbialלֹ֣אnotverbתִשְׂבַּ֑עְנָהthey.are.satisfiedוְandclausenoun phrase · subjectעֵינֵ֥יthe.eyesnoun phraseהָ֝of.(the)אָדָ֗םpersonadverbialלֹ֣אnotverbתִשְׂבַּֽעְנָהthey.are.satisfied

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 seven of the eight words matching. This shows a strong consistency in the understanding of the verse across these ancient texts.

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

שְׁא֣וֹל וַ֭אֲבַדּוֹ לֹ֣א תִשְׂבַּ֑עְנָה וְעֵינֵ֥י הָ֝אָדָ֗ם לֹ֣א תִשְׂבַּֽעְנָה׃

Septuagintthe Greek the translators chose, word by word
שְׁא֣וֹלᾅδηςוַ֭אֲבַדּוֹοὐκלֹ֣אἐμπίμπλανταιתִשְׂבַּ֑עְנָהκαὶוְעֵינֵ֥יτῶνהָ֝אָדָ֗םἀνθρώπωνלֹ֣אἄπληστοι

7 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.

Proverbs 27:20שְׁאוֹלSheolSheolשְׁאוֹלאֲבַדּוֹןand destrucand destructionאֲבַדּוֹןלֹאnotnotלֹאשָׂבֵעַthey are sathey are satisfשָׂבֵעַעַ֫יִןand [the] eand [the] eyes עַ֫יִןאָדָםpersonpersonאָדָםלֹאnotnotלֹאשָׂבֵעַthey are sathey are satisfשָׂבֵעַשָׁאַלto askto askשָׁאַלאָדֹםto reddento reddenאָדֹםאֲבֵדָהsomething something lostאֲבֵדָהאֲבַדּוֹןAbaddonAbaddonאֲבַדּוֹןיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדלֶ֫חֶםfoodfoodלֶ֫חֶםפֶּן־lestlestפֶּן־יָגוֹןsorrowsorrowיָגוֹןשֵׂיבָהgreyheadedgreyheadedשֵׂיבָהחֵןfavorfavorחֵןיָשָׁרJasharJasharיָשָׁרדְּמוּתlikenesslikenessדְּמוּתבְּהֵמָהanimalanimalבְּהֵמָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Proverbs 27:20

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.

Sheol and destruction its not they are satisfied and [the] eyes of person not they are satisfied
שְׁא֣וֹלshe.'ol Sheol H7585 Noun common · both singular absolute
66× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Sheol refers to the underworld or grave, a place of no return where the dead reside, as seen in the Old Testament. It is often translated as hell or pit in the KJV. This concept is mentioned in various books, including Psalms and Isaiah.
Amplified meaning
the underworld, grave, or place of no return
Tyndale gloss
hell: Sheol
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שְׁאוֹל (sh'owl) refers to the underworld or the realm of the dead in Hebrew. It encompasses concepts such as hell, the grave, and a pit, often associated with punishment for the wicked and a place from which the righteous are not abandoned. The term implies a location of extreme degradation and is noted for its lack of praise for God.

Brown-Driver-Briggs Hebrew Lexicon (full)

שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)

base

Brown-Driver-Briggs glosses

H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)

Strong's Hebrew Dictionary

7585 sh'owl sheh-ole'

or shol {sheh-ole'}; from 7592; Hades or the world of the

dead (as if a subterranean retreat), including its accessories

and inmates:--grave, hell, pit.

see HEBREW for 07592

Translators Brief Hebrew Lexicon

שְׁאוֹל (she.ol) — hell: Sheol.

Sheol, underworld, grave, hell, pit

1a) the underworld

1b) Sheol-the OT designation for the abode of the dead

1b1) place of no return

1b2) without praise of God

1b3) wicked sent there for punishment

1b4) righteous not abandoned to it

1b5) of the place of exile (fig)

1b6) of extreme degradation in sin

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun common · both singular absolute
HNcbsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

she'-ol (she'ol):

1. The Name

2. The Abode of the Dead

(1) Not a State of Unconsciousness

(2) Not Removed from God's Jurisdiction

(3) Relation to Immortality

3. Post-canonical Period

1. The Name:

This word is often translated in the King James Version "grave" (e.g. Ge 37:35; 1Sa 2:6; Job 7:9; 14:13; Ps 6:5; 49:14; Isa 14:11, etc.) or "hell" (e.g. De 32:22; Ps 9:17; 18:5; Isa 14:9; Am 9:2, etc.); in 3 places by "pit"…

Easton's Bible Dictionary

Sheol

(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)

Nave's Topical Bible

→ See HELL (Hades)

Sheol and destruction its not they are satisfied and [the] eyes of person not they are satisfied
וַ֭אֲבַדּוֹva.'a.va.doh and destruction its H10 Conjunction · noun common feminine singular construct · suffix
1× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
Hebrew lexiconskeyed to Strong's numbers
Brown-Driver-Briggs Hebrew Lexicon (full)

אֲבַדּוֹן n.f. ? Pr 27:20 abstr. nearly = n.pr. (place of) Destruction, Ruin, ’Abaddôn (cf. Syriac 𝔖 Jb 28:22 etc.)—אֲבַדּֽוֹן Jb 26:6 (+ 4 t.); abbrev. אבדה Kt אֲבַדּֽוֹ Qr Pr 27:20.—Place of ruin in Shᵉʼôl for lost or ruined dead, as development of earlier distinction of condition in Shᵉʼôl (v. שְׁאוֹל). Only in WisdLt; Jb 31:12; ∥ שׁאול Jb 26:6 Pr 15:11 27:20; ∥ מות Jb 28:22; ∥ קבר ψ…

Read the full entry →
Brown-Driver-Briggs glosses

H10 אֲבַדּוֹן abstr. nearly = n. pr. (place of) Destruction, Ruin, ’Abaddôn

Strong's Hebrew Dictionary

10 'abaddoh ab-ad-do'

the same as 9, miswritten for 11; a perishing:--

destruction.

see HEBREW for 09

see HEBREW for 011

Translators Brief Hebrew Lexicon

אֲבַדּוֹן (a.vad.don) — destruction.

a perishing

Morphologythe parsing behind the code
Berean parsing
HC/Ncfsc/Sp3ms — Conjunction · noun common feminine singular construct · suffix
HC/Ncfsc/Sp3ms
Sheol and destruction its not they are satisfied and [the] eyes of person not they are satisfied
לֹ֣אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

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

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

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

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

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

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

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

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
Sheol and destruction its not they are satisfied and [the] eyes of person not they are satisfied
תִשְׂבַּ֑עְנָהtis.Ba'.nah they are satisfied H7646 Verb · Qal · imperfect third person feminine plural
97× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To satisfy means to fill someone with enough of something, like food or desire, and can also mean to have too much of something.
Amplified meaning
filled, content
Tyndale gloss
to satisfy
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited

Qal 79

be sated (with food), esp. human subj.

more gen., be sated, have desire satisfied

have in excess, be surfeited with

Niph. Pt. sated

Pi. satisfy

Hiph.

satisfy (esp. with material blessings), subj. י׳

c. acc. of food pers., י׳ subj.

י׳ subj.

י׳ subj., c. acc. of beasts

enrich

sate, glut (with the undesired)

base

Brown-Driver-Briggs glosses

H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.

. more gen., be sated, have desire satisfied

. have in excess, be surfeited with

. Pt. sated

. satisfy

. . . satisfy (esp. with material blessings), subj. י׳

. c. acc. of food + pers., י׳ subj.

. י׳ subj.

. י׳ subj., c. acc. of beasts

. enrich

. sate, glut (with the undesired)

Strong's Hebrew Dictionary

7646 saba` saw-bah'

or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill

to satisfaction (literally or figuratively):--have enough,

fill (full, self, with), be (to the) full (of), have plenty

of, be satiate, satisfy (with), suffice, be weary of.

Translators Brief Hebrew Lexicon

שָׂבֵעַ (sa.va) — to satisfy.

1) to be satisfied, be sated, be fulfilled, be surfeited

1a) (Qal)

1a1) to be sated (with food)

1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)

1a3) to have in excess, be surfeited, be surfeited with

1a3a) to be weary of (fig)

1b) (Piel) to satisfy

1c) (Hiphil)

1c1) to satisfy

1c2) to enrich

1c3) to sate, glut (with the undesired)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine plural
HVqi3fp
Sheol and destruction its not they are satisfied and [the] eyes of person not they are satisfied
וְעֵינֵ֥יve.'ei.Nei and [the] eyes of H5869 Conjunction · noun common feminine dual construct
887× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word can mean a spring or fountain, but also refers to the eye or a source of something. It is often translated as affliction, outward appearance, or countenance, and is used in various contexts throughout the Bible.
Amplified meaning
sources
Tyndale gloss
eye
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

עַ֫יִן 859 n.f. eye

lit. as physical organ

eyes as showing mental qualities

desire of the eyes, abominations of the eyes

Fig. of mental and physical faculties, acts and states

Transferred mngs.:

visible surface of earth

appearance

gleam, sparkle

Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead

base

עַ֫יִן n.f. spring (of water). Particular springs are:

ע׳ חֲרֹר Ju 7:1

ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19

ע׳ רֹגֵל near Jerus.

ע׳ הַתַּנִּין (dragon-spring)

base

Brown-Driver-Briggs glosses

H5869a עַ֫יִן eye . lit. as physical organ

. . eyes as showing mental qualities

. desire of the eyes, abominations of the eyes

. Fig. of mental and physical faculties, acts and states

. Transferred mngs.: . visible surface of earth

. appearance

. gleam, sparkle

. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead

H5869b עַ֫יִן spring (of water)

Strong's Hebrew Dictionary

5869 `ayin ah'-yin

probably a primitive word; an eye (literally or

figuratively); by analogy, a fountain (as the eye of the

landscape):--affliction, outward appearance, + before, +

think best, colour, conceit, + be content, countenance, +

displease, eye((-brow), (-d), -sight), face, + favour,

fountain, furrow (from the margin), X him, + humble,

knowledge, look, (+ well), X me, open(-ly), + (not) please,

presence, + regard, resemblance, sight, X thee, X them, +

think, X us, well, X you(-rselves).

Translators Brief Hebrew Lexicon

עַ֫יִן (a.yin) — eye.

: eye

1) eye

1a) eye

1a1) of physical eye

1a2) as showing mental qualities

1a3) of mental and spiritual faculties (fig.)

עַ֫יִן (a.yin) — Fountain (Gate).

§ spring, fountain

עַ֫יִן (a.yin) — Fountain of.

§ spring, fountain

עַ֫יִן (a.yin) — eye: seeing.

: seeing

1) eye

1a) eye

1a1) of physical eye

1a2) as showing mental qualities

1a3) of mental and spiritual faculties (fig.)

עַ֫יִן (a.yin) — eye: appearance.

: appearance

1) eye

1a) eye

1a1) of physical eye

1a2) as showing mental qualities

1a3) of mental and spiritual faculties (fig.)

עַ֫יִן (a.yin) — eye: before(the eyes).

: before(the_eyes)

1) eye

1a) eye

1a1) of physical eye

1a2) as showing mental qualities

1a3) of mental and spiritual faculties (fig.)

עַ֫יִן (a.yin) — eye: sin.

: sin

1) eye

1a) eye

1a1) of physical eye

1a2) as showing mental qualities

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | N-cd — Conjunction · noun common feminine dual construct
HC/Ncfdc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

Sheol and destruction its not they are satisfied and [the] eyes of person not they are satisfied
הָ֝אָדָ֗םha.'a.Dam person H120 Particle · noun common masculine singular absolute
551× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Adam was the first human, created by God and mentioned in Genesis 2:19, who married Eve and had sons including Cain, Abel, and Seth.
Amplified meaning
humanity, the first human Adam
Tyndale gloss
the man (Adam)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָדָם 560 n.m. Gn 1:27 man, mankind

a man = human being

coll. man, mankind

n.pr.m. Adam, first man (without art.)

n.pr.loc. city in Jordan valley (as built?)

base

Brown-Driver-Briggs glosses

H120 אָדָם man, mankind . a man = human being

. coll. man, mankind

Strong's Hebrew Dictionary

120 'adam aw-dawm'

from 119; ruddy i.e. a human being (an individual or the

species, mankind, etc.):--X another, + hypocrite, + common

sort, X low, man (mean, of low degree), person.

see HEBREW for 0119

Translators Brief Hebrew Lexicon

אָדָם (a.dam) — man.

1) man, mankind

1a) man, human being

1b) man, mankind (much more frequently intended sense in OT)

1c) Adam, first man

1d) city in Jordan valley

אָדָם (a.dam) — the man (Adam).

The first named man living at the time before the Flood, first mentioned at Gen.2.19;

married to Eve (H2332);

father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;

Another spelling of a.dam (אָדָם "Adam" H0121)

man, human being

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Sheol and destruction its not they are satisfied and [the] eyes of person not they are satisfied
לֹ֣אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

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

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

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

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

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

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

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

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
Sheol and destruction its not they are satisfied and [the] eyes of person not they are satisfied
תִשְׂבַּֽעְנָה׃tis.Ba'.nah they are satisfied H7646 Verb · Qal · imperfect third person feminine plural
97× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To satisfy means to fill someone with enough of something, like food or desire, and can also mean to have too much of something.
Amplified meaning
content, at rest
Tyndale gloss
to satisfy
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited

Qal 79

be sated (with food), esp. human subj.

more gen., be sated, have desire satisfied

have in excess, be surfeited with

Niph. Pt. sated

Pi. satisfy

Hiph.

satisfy (esp. with material blessings), subj. י׳

c. acc. of food pers., י׳ subj.

י׳ subj.

י׳ subj., c. acc. of beasts

enrich

sate, glut (with the undesired)

base

Brown-Driver-Briggs glosses

H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.

. more gen., be sated, have desire satisfied

. have in excess, be surfeited with

. Pt. sated

. satisfy

. . . satisfy (esp. with material blessings), subj. י׳

. c. acc. of food + pers., י׳ subj.

. י׳ subj.

. י׳ subj., c. acc. of beasts

. enrich

. sate, glut (with the undesired)

Strong's Hebrew Dictionary

7646 saba` saw-bah'

or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill

to satisfaction (literally or figuratively):--have enough,

fill (full, self, with), be (to the) full (of), have plenty

of, be satiate, satisfy (with), suffice, be weary of.

Translators Brief Hebrew Lexicon

שָׂבֵעַ (sa.va) — to satisfy.

1) to be satisfied, be sated, be fulfilled, be surfeited

1a) (Qal)

1a1) to be sated (with food)

1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)

1a3) to have in excess, be surfeited, be surfeited with

1a3a) to be weary of (fig)

1b) (Piel) to satisfy

1c) (Hiphil)

1c1) to satisfy

1c2) to enrich

1c3) to sate, glut (with the undesired)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine plural
HVqi3fp
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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