Proverbs 27:20 — Word Study
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]
| Greek | English | Parsing |
|---|---|---|
| שְׁא֣וֹל | Sheol | Noun common, both singular absolute |
| וַ֭אֲבַדּוֹ | and destruction its | Conjunction, noun common feminine singular construct, suffix |
| לֹ֣א | not | Particle |
| תִשְׂבַּ֑עְנָה | they are satisfied | Verb, Qal, imperfect third person feminine plural |
| וְעֵינֵ֥י | and [the] eyes of | Conjunction, noun common feminine dual construct |
| הָ֝אָדָ֗ם | person | Particle, noun common masculine singular absolute |
| לֹ֣א | not | Particle |
| תִשְׂבַּֽעְנָה׃ | they are satisfied | Verb, Qal, imperfect third person feminine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sheol and Abaddon are never satisfied; so the eyes of man are never satisfied. |
| KJV | Hell and destruction are never full; so the eyes of man are never satisfied. |
| ASV | Sheol and Abaddon are never satisfied; And the eyes of man are never satisfied. |
| YLT | Sheol and destruction are not satisfied, And the eyes of man are not satisfied. |
| WEB | Sheol and Abaddon are never satisfied; and a man’s eyes are never satisfied. |
| BBE | The underworld and Abaddon are never full, and the eyes of man have never enough. |
The translations agree on the depiction of Sheol and Abaddon as never satisfied and the eyes of man as also never satisfied.
The structure presents a main clause followed by a conjunction and a subordinate clause, emphasizing the parallel between Sheol, Abaddon, and the eyes of man.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
The sentence as the grammar sees it Open the tree ›
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
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
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 30:15–16 | The leech has two daughters: Give and Give. There are three things that are never satisfied, four that never say, ‘Enough!’: |
| 2 | Habakkuk 2:5 | and 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. |
| 3 | Proverbs 23:5 | When you glance at wealth, it disappears, for it makes wings for itself and flies like an eagle to the sky. |
| 4 | Ecclesiastes 1:8 | All things are wearisome, more than one can describe; the eye is not satisfied with seeing, nor the ear content with hearing. |
| 5 | Ecclesiastes 2:10–11 | Anything 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
Sheol represents the underworld or grave, a place where the dead reside and is often associated with punishment.
Abaddon signifies destruction or perishing, highlighting the theme of insatiability in both the afterlife and human desires.
The eyes of man symbolize human desires and longings, which are portrayed as unfulfilled and insatiable.
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
- In what ways do I see the insatiable nature of desire in my own life?
- How does understanding Sheol and Abaddon change my perspective on life and death?
- What are some practical steps I can take to find contentment in my life?
- 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.
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 BibleHell 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 CommentaryHell 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 BibleHell 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 TestamentsProverbs 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 BibleVerse 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 Colleges20. 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 BibleHades, 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
Sheol and Abaddon are never satisfied; so the eyes of man are never satisfied.
Sheol and Abaddon are never satisfied; and a man’s eyes are never satisfied.
Sheol and Abaddon are never satisfied; so the eyes of man are never satisfied.
As Death and Destruction are never satisfied, so the eyes of a person are never satisfied.
Tyndale line
Hell and destruction are never full; so the eyes of man are never satisfied.
Sheol and Abaddon are never satisfied; And the eyes of man are never satisfied.
Sheol and Abaddon are never satisfied; and the eyes of man are never satisfied.
Hell and destruction are never full; so the eyes of man are never satisfied.
The graue and destruction can neuer be full, so the eyes of man can neuer be satisfied.
Strictly literal
Sheol and destruction are insatiable; so the eyes of man are never satisfied.
Sheol and destruction are not satisfied, And the eyes of man are not satisfied.
Sheol and destruction are not satisfied, || And the eyes of man are not satisfied.
The nether world and the place of corruption are never satisfied: so are the eyes of man never satisfied.
Just as Sheol and Abaddon are never satisfied, so a man's eyes are never satisfied.
From the Latin
Hell and destruction are never filled: so the eyes of men are never satisfied.
Simplified
In the same way that the grave and destruction are never satisfied, human desire is never satisfied.
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.
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.
שְׁא֣וֹל וַ֭אֲבַדּוֹ לֹ֣א תִשְׂבַּ֑עְנָה וְעֵינֵ֥י הָ֝אָדָ֗ם לֹ֣א תִשְׂבַּֽעְנָה׃
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.
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.
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.
שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
base
H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
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
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
N-proper — Noun common · both singular absoluteHNcbsa
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:
Sheol
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
→ See HELL (Hades)
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 →H10 אֲבַדּוֹן abstr. nearly = n. pr. (place of) Destruction, Ruin, ’Abaddôn
10 'abaddoh ab-ad-do'
the same as 9, miswritten for 11; a perishing:--
destruction.
see HEBREW for 09
see HEBREW for 011
אֲבַדּוֹן (a.vad.don) — destruction.
a perishing
HC/Ncfsc/Sp3ms — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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.
[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
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)
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.
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)
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
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.
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
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)
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).
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
Conj | N-cd — Conjunction · noun common feminine dual constructHC/Ncfdc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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.
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
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
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
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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.
[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
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)
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.
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)
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
