Proverbs 28:16 — Word Study
WLCנָגִ֗יד חֲסַ֣ר תְּ֭בוּנוֹת וְרַ֥ב מַעֲשַׁקּ֑וֹת שֹׂ֥נֵא בֶ֝֗צַע יַאֲרִ֥יךְ יָמִֽים׃ פ
BSAA leadernâgîyd [ruler, commander] who lackschâçêr [is devoid of, without] judgmenttâbûwn [understanding, wisdom] [is] also a greatrab [powerful, mighty] oppressormaʻăshaqqâh [one who extorts, cruelly rules] but he who hatessânêʼ [intensely dislikes, abhors] dishonest profitbetsaʻ [unjust, ill-gotten, gain, wealth] will prolongʼârak▸ [extend, make long] [his] daysyôwm [life, time]
| Greek | English | Parsing |
|---|---|---|
| נָגִ֗יד | a ruler | Noun common, masculine singular absolute |
| חֲסַ֣ר | lacking of | Adj |
| תְּ֭בוּנוֹת | understanding | Noun common, feminine plural absolute |
| וְרַ֥ב | and great of | Conjunction |
| מַעֲשַׁקּ֑וֹת | extortion | Noun common, feminine plural absolute |
| שֹׂ֥נֵא | [one who] hates | Verb, Qal, participle (active) masculine singular |
| בֶ֝֗צַע | unjust gain | Noun common, masculine singular absolute |
| יַאֲרִ֥יךְ | he will prolong | Verb, Hiphil, imperfect third person masculine singular |
| יָמִֽים׃ פ | days | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A leader who lacks judgment is also a great oppressor, but he who hates dishonest profit will prolong his days. |
| KJV | The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days. |
| ASV | The prince that lacketh understanding is also a great oppressor; But he that hateth covetousness shall prolong his days. |
| YLT | A leader lacking understanding multiplieth oppressions, Whoso is hating dishonest gain prolongeth days. |
| WEB | A tyrannical ruler lacks judgment. One who hates ill-gotten gain will have long days. |
| BBE | The prince who has no sense is a cruel ruler; but he who has no desire to get profit for himself will have long life. |
Where they part company is in the rendering of נָגִיד — see How Translations Differ.
The sentence contains a main clause followed by a subordinate clause, contrasting the qualities and outcomes of different types of leadership.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָגִיד
verbשָׂנֵא
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 28:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Nature of Leadershipgenerated
Proverbs 28:16 discusses the qualities of a leader, emphasizing that a lack of judgment leads to oppression, while a disdain for dishonest gain contributes to a longer life. This verse highlights the moral responsibilities of those in authority and the consequences of their choices, fitting into a broader discourse on wisdom and integrity in leadership, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 12:10–14 | The young men who had grown up with him replied, “This is how you should answer these people who said to you, ‘Your father made our yoke heavy, but you should make it lighter.’ This is what you should tell them: ‘My little finger is thicker than my father’s waist! |
| 2 | Nehemiah 5:15 | The governors before me had heavily burdened the people, taking from them bread and wine plus forty shekels of silver. Their servants also oppressed the people, but I did not do this because of my fear of God. |
| 3 | Ecclesiastes 4:1 | Again I looked, and I considered all the oppression taking place under the sun. I saw the tears of the oppressed, and they had no comforter; the power lay in the hands of their oppressors, and there was no comforter. |
| 4 | Isaiah 3:12 | Youths oppress My people, and women rule over them. O My people, your guides mislead you; they turn you from your paths. |
| 5 | Amos 4:1 | Hear this word, you cows of Bashan on Mount Samaria, you women who oppress the poor and crush the needy, who say to your husbands, “Bring us more to drink.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — נָגִיד, na.Gidgenerated
The word נָגִיד (na.Gid) refers to a leader or ruler, indicating someone in a position of authority. It encompasses various roles such as military, civil, or religious leaders, suggesting prominence and command. The parsing as a masculine singular noun indicates it refers to an individual leader.
This term is foundational in the context of leadership, as it sets the stage for the qualities discussed in the verse. A leader is expected to possess judgment and wisdom, which are critical for effective governance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across translations, with all agreeing on the essential meanings of the key terms.
Sentence Structuregenerated
The finite verb יַאֲרִ֥יךְ (he will prolong) governs the main clause, with two phrases describing the subject and the conditions of the statement. The structure emphasizes the relationship between the qualities of the leader and the outcome of their actions.
The subject נָגִ֗יד (leader) is placed at the beginning, highlighting the focus on leadership qualities, followed by the conditions that lead to either oppression or longevity.
Septuagint Backgroundgenerated
The Septuagint translates נָגִיד as βασιλεὺς (king), indicating a broader interpretation of leadership that aligns with royal authority. This choice suggests a focus on the moral responsibilities of kingship.
The term מַעֲשַׁקּ֑וֹת is rendered in the Septuagint with a word that emphasizes extortion, reinforcing the condemnation of unjust practices in leadership.
In plain words — the whole versegenerated
Proverbs 28:16 teaches that a leader who lacks judgment can be a great oppressor, while one who hates dishonest gain will have a longer life. This verse emphasizes the importance of wisdom and integrity in leadership.
Frequently Asked Questionsgenerated
A leader lacking judgment does not make wise decisions, which can lead to oppression and harm to the people they govern.
Hating dishonest profit indicates a commitment to integrity and fairness, which can lead to a longer and more successful leadership.
Being a great oppressor can lead to unrest and dissatisfaction among the people, ultimately undermining the leader's authority and stability.
Leaders can cultivate judgment and understanding through education, experience, and seeking counsel from wise advisors.
Reflection Questionsgenerated
- What qualities do I believe are essential for effective leadership in my community?
- How can I apply the principles of integrity and wisdom in my own life?
- In what ways can I support leaders who demonstrate good judgment and fairness?
- What steps can I take to ensure I am not influenced by dishonest gain in my own decisions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 28:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe prince that wanteth understanding [is] also a great oppressor,.... Or, "much in oppressions" (o); he multiplies them, and abounds in them; he distresses his subjects in a variety of ways and
Read John Gill on Proverbs 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.
Read Robert Jamieson on Proverbs 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe tyranny or oppression of a prince, though by some accounted wisdom, is in truth a manifest act and sign of great folly, because it alienateth from him the hearts of his people, in which his honour, and safety, and riches consist, and ofttimes causeth the shortening of his days, either from God, who cuts him off by some sudden judgment, or from men, who are injured by him, and exasperated against him. Covetousness is the chief cause of all oppressions and unjust practices. Shall prolong his days, by God’ s favour, the peace and satisfaction of his own mind, and the hearty love of his people, which makes them careful to preserve his life by their fervent prayers to God for him, by…
Read Matthew Poole on Proverbs 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 28:16 The prince that wanteth understanding [is] also a great oppressor: [but] he that hateth covetousness shall prolong [his] days.Ver. 16. The prince that wanteth understanding.] As every tyrant doth, though they think they deal wisely, as Pharaoh, for they usually come to untimely ends, as most of the Caesars till Constantine, and as our Richard III and Queen Mary, whose reigns are the shortest of all the kings since the Conquest. "Bloody and deceitful men live not half their days," or if they do, it is for a further evil unto them. But he that hateth covetousness.] Covetousness in the original hath its name from piercing or wounding, and fitly, both in respect of others, and…
Read John Trapp on Proverbs 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) A prince that wanteth understanding is also a great oppressor.—Thereby losing the love of his people, and at the same time impoverishing them; thus killing the goose that laid the golden eggs. He also by his misdeeds draws down upon himself God’s anger in the shape of an early death. Comp. the woe pronounced upon Jehoiakim (Jeremiah 22:13, sqq.).
Read Charles John Ellicott on Proverbs 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The prince that wanteth understanding] A weak prince will generally have wicked ministers, for his weakness prevents him from making a proper choice; and he is apt to prefer them who flatter him, and minister most to his pleasures. The quantum of the king's intellect may be always appreciated by the mildness or oppressiveness of his government. He who plunges his people into expensive wars, to support which they are burdened with taxes, is a prince without understanding. He does not know his own interest, and does not regard that of his people. But these things, though general truths, apply more particularly to those despotic governments which prevail in Asiatic countries.
Read AdamClarke on Proverbs 28 →CambridgeThe Cambridge Bible for Schools and Colleges16. The prince &c.] Lit. A prince that lacketh understanding and a great oppressor! i.e. the two are identical. There is no particle of connection or contrast between the two clauses of the verse, and R.V. marg. adopts the view that the whole verse is a continuous address or admonition: O prince that lackest understanding and art a great oppressor, he that, &c.
Read Cambridge on Proverbs 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Prince that wanteth understanding — It is not a wicked ruler only that oppresses his people, but a weak one also; one who is himself both incapable of governing well and of selecting good advisers.
Read Daniel Denison Whedon on Proverbs 28 →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
A leader who lacks judgment is also a great oppressor, but he who hates dishonest profit will prolong his days.
A tyrannical ruler lacks judgment. One who hates ill-gotten gain will have long days.
A leader who lacks judgment is also a great oppressor, but he who hates dishonest profit will prolong his days.
The prince who is a great oppressor lacks wisdom, but the one who hates unjust gain will prolong his days.
Tyndale line
The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.
The prince that lacketh understanding is also a great oppressor; But he that hateth covetousness shall prolong his days.
The prince that lacketh understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.
The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.
A prince destitute of vnderstanding, is also a great oppressour: but hee that hateth couetousnes, shall prolong his dayes.
Strictly literal
The prince void of intelligence is also a great oppressor: he that hateth covetousness shall prolong [his] days.
A leader lacking understanding multiplieth oppressions, Whoso is hating dishonest gain prolongeth days.
A leader lacking understanding multiplies oppressions, || Whoever is hating dishonest gain prolongs days.
The prince that is void of understanding is also a great oppressor; [but] he that hateth unjust gain will prolong his days.
The ruler who lacks understanding is a cruel oppressor, but the one who hates dishonesty will prolong his days.
From the Latin
A prince void of prudence shall oppress many by calumny: but he that hateth covetousness, shall prolong his days.
Simplified
An unwise ruler thoroughly extorts his people, but one who refuses to profit illegally will live long.
The prince who has no sense is a cruel ruler; but he who has no desire to get profit for himself will have long life.
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 states, "נָגִ֗יד חֲסַ֣ר תְּ֭בוּנוֹת וְרַ֥ב מַעֲשַׁקּ֑וֹת שֹׂ֥נֵא בֶ֝֗צַע יַאֲרִ֥יךְ יָמִֽים׃ פ," which translates to, "A leader who lacks judgment is also a great oppressor, but he who hates dishonest profit will prolong his days." The Septuagint agrees with the Masoretic Text in meaning, as all nine words correspond, although the word order and articles differ due to the nature of the Greek translation. There are no significant differences in the core message between these texts, indicating a consistent understanding of the verse across these ancient witnesses.
נָגִ֗יד חֲסַ֣ר תְּ֭בוּנוֹת וְרַ֥ב מַעֲשַׁקּ֑וֹת שֹׂ֥נֵא בֶ֝֗צַע יַאֲרִ֥יךְ יָמִֽים׃ פ
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 28:16
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.
נָגִיד (nagiyd) refers to a leader or ruler, often implying someone in a prominent position, such as a prince or captain. The word encompasses various types of leadership, including civil, military, and religious roles, and can also denote honorable themes or princely matters. It is derived from a root meaning to be in front, suggesting a position of command.
נָגִיד n.m. leader (lit. prob. one in front), ruler, prince
base
H5057 נָגִיד leader (lit. prob. one in front), ruler, prince
5057 nagiyd naw-gheed'
or nagid {naw-gheed'}; from 5046; a commander (as occupying
the front), civil, military or religious; generally
(abstractly, plural), honorable themes:--captain, chief,
excellent thing, (chief) governor, leader, noble, prince,
(chief) ruler.
see HEBREW for 05046
נָגִיד (na.gid) — leader.
1) leader, ruler, captain, prince
1a) ruler, prince
1b) prince-overseer
1c) ruler (in other capacities)
1d) princely things
N-ms — Noun common · masculine singular absoluteHNcmsa
rool'-er:
1. In the Old Testament:
(1) moshel, "ruler," "prince," "master" (tyrant), applied to Joseph in Egypt (Ge 45:8; compare Ps 105:21); to the Philistines (Jud 15:11); to David's descendants, the future kings of Israel (2Ch 7:18; compare Jer 33:26); to Pharaoh (Ps 105:20); to a wicked prince, a tyrant (Pr 28:15; compare Isa 14:5; 49:7); to theocratic king, the Messiah (Mic 5:2); it is often used in…
חָסֵר (chacer) means 'lacking' or 'needy.' It conveys a sense of being without something essential, such as in need or want. The word is built from the root that indicates deficiency or absence. It appears in contexts where something is missing or required.
חָסֵר adj. needy, lacking, in want of
base
H2638 חָסֵר
2638 chacer khaw-sare'
from 2637; lacking; hence, without:--destitute, fail, lack,
have need, void, want.
see HEBREW for 02637
חָסֵר (cha.ser) — lacking.
in need of, lacking, needy, in want of
Adj — AdjHAamsc
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…
תְּבוּנָה (tebunah) means understanding and encompasses intelligence, skill, and insight. It can refer to both the act of understanding and the faculty itself, as well as the object of knowledge. The term is personified as a teacher in some contexts.
תְּבוּנָה n.f. understanding
the act
the faculty
the object of knowledge
personified as teacher.
base
H8394 תְּבוּנָה understanding
8394 tabuwn taw-boon'
and (feminine) tbuwnah {teb-oo-naw'}; or towbunah
{to-boo-naw'}; from 995; intelligence; by implication, an
argument; by extension, caprice:--discretion, reason,
skilfulness, understanding, wisdom.
see HEBREW for 0995
תְּבוּנָה (ta.vu.nah) — understanding.
1) understanding, intelligence
1a) the act of understanding
1a1) skill
1b) the faculty of understanding
1b1) intelligence, understanding, insight
1c) the object of knowledge
1d) teacher (personification)
N-fp — Noun common · feminine plural absoluteHNcfpa
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Conj | Adj — ConjunctionHC/Aamsc
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…
מַעֲשַׁקָּה (ma`ashaqqah) refers to an act of extortion or oppression. It is derived from a root that conveys the idea of oppression, and the entries consistently emphasize its connection to extortionate deeds. The term appears in contexts related to unjust treatment or exploitation.
[מַעֲשַׁקָּה] extortionate act
base
H4642 [מַעֲשַׁקָּה] extortionate act
4642 ma`ashaqqah mah-ash-ak-kaw'
from 6231; oppression:--oppression, X oppressor.
see HEBREW for 06231
מַעֲשַׁקָּה (ma.a.shaq.qah) — oppression.
extortionate deed, extortion
N-fp — Noun common · feminine plural absoluteHNcfpa
eks-tor'-shun:
This particular word occurs twice in King James Version: Eze 22:12 (`osheq), and Mt 23:25 (harpage), and indicates that one who is an extortioner is guilty of snatching away from another by strife, greed and oppression that which does not lawfully belong to him. The element of covetousness and usury is involved in the meaning of this word; for it is greedily gotten gain. The publicans were considered as being specially guilty of this sin; this is clear from the Pharisee's deprecatory remark: "I am not .... an extortioner ..... as this publican" (Lu 18:11). Paul classes extortion (pleonexia, literally, "over-reaching") among a category of the grossest crimes known to humanity (
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
בֶ֫צַע (betsah) refers to gain that is typically acquired through violence or unjust means. The term encompasses notions of profit and covetousness, often implying dishonesty in the acquisition of wealth. It is derived from a root that suggests plunder, indicating a focus on unethical or violent means of obtaining gain.
בֶ֫צַע n.m. gain made by violence, unjust gain, profit
base
H1215 בֶ֫צַע gain made by violence, unjust gain, profit
1215 betsa` beh'-tsah
from 1214; plunder; by extension, gain (usually
unjust):--covetousness, (dishonest) gain, lucre, profit.
see HEBREW for 01214
בֶּ֫צַע (be.tsa) — unjust-gain.
profit, unjust gain, gain (profit) acquired by violence
N-ms — Noun common · masculine singular absoluteHNcmsa
gan: In the Old Testament the translation of three Hebrew substantives, betsa`, "unjust gain," "any gain" (Jud 5:19; Job 22:3; Pr 1:19; 15:27; Isa 33:15; 56:11; Eze 22:13,17; Mic 4:13); mechir, "price" for which a thing is sold (Da 11:39, the only place where the Hebrew word is translated "gain" in the King James Version, though it occurs in other places translated "price"); tebhu'ah, "produce," "profits," "fruit" (Pr 3:14). It is the translation of one Hebrew…
אָרַךְ (arak) is a Hebrew verb meaning to be long or to prolong, often in relation to time. It can denote both a literal and figurative sense of lengthening, such as prolonging days or making tent cords longer. The entries indicate that it is primarily used in the Qal and Hiphil stems, with a focus on duration and continuation.
[אָרַךְ, אָרֵךְ] vb. be long, almost alw. of time
Qal be long
Hiph.
trans. prolong
intrans. grow long, continue long
base
H748 [אָרַךְ, אָרֵךְ] be long, almost alw. of time .be long
. . trans. prolong
. intrans. grow long, continue long
748 'arak aw-rak'
a primitive root; to be (causative, make) long (literally or
figuratively):--defer, draw out, lengthen, (be, become, make,
pro-)long, + (out-, over-)live, tarry (long).
אָרַךְ (a.rakh) — to prolong.
1) to be long, prolong
1a) (Qal) to be long
1b) (Hiphil)
1b1) to prolong (days)
1b2) to make long (tent cords)
1b3) to grow long, continue long
Aramaic equivalent: a.rakh (אֲרִיךְ "be proper" H0749)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
pro-long' ('arakh, mashakh): "Prolong," "prolonged" are the translations of 'arakh, "to stretch," "to make long" (De 4:26, and frequently, "prolong days"; De 4:40, etc.; Job 6:11 the King James Version; Pr 28:16; Ec 7:15; 8:13; Isa 53:10); of mashakh, "to draw out" (Isa 13:22; Eze 12:25,28 the King James Version); of yacaph, "to add," "to increase" (Ps 61:6;
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common · masculine plural absoluteHNcmpa