Proverbs 6:30 — Word Study
WLCלֹא־ יָב֣וּזוּ לַ֭גַּנָּב כִּ֣י יִגְנ֑וֹב לְמַלֵּ֥א נַ֝פְשׁ֗וֹ כִּ֣י יִרְעָֽב׃
BSA[Men] do notlôʼ [totally reject] despisebûwz▸ the thiefgannâb [one who takes secretly] ifkîy he stealsgânab▸ [takes to satisfy his need] ◂to satisfymâlêʼ [fill completely] hisnephesh hungerrâʻêb▸ [physical need, craving for food]
| Greek | English | Parsing |
|---|---|---|
| לֹא־ | not | Particle |
| יָב֣וּזוּ | people despise | Verb, Qal, imperfect third person masculine plural |
| לַ֭גַּנָּב | the thief | Preposition, noun common masculine singular absolute |
| כִּ֣י | if | Particle |
| יִגְנ֑וֹב | he will steal | Verb, Qal, imperfect third person masculine singular |
| לְמַלֵּ֥א | to fill | Preposition, verb piel infinitive construct common |
| נַ֝פְשׁ֗וֹ | appetite his | Noun common feminine singular construct, suffix |
| כִּ֣י | for | Particle |
| יִרְעָֽב׃ | he will be hungry | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Men do not despise the thief if he steals to satisfy his hunger. |
| KJV | Men do not despise a thief, if he steal to satisfy his soul when he is hungry; |
| ASV | Men do not despise a thief, if he steal To satisfy himself when he is hungry: |
| YLT | They do not despise the thief, When he stealeth to fill his soul when he is hungry, |
| WEB | Men don’t despise a thief if he steals to satisfy himself when he is hungry, |
| BBE | Men do not have a low opinion of a thief who takes food when he is in need of it: |
The translations agree on the core meaning of the verse, focusing on the social perception of theft driven by hunger.
The sentence has one main clause and one conditional clause, indicating the relationship between the act of stealing and the social response to it.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוּז
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 6:30
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 Theft and Consequencesgenerated
Proverbs 6:30 observes human reactions to theft, suggesting that while stealing is wrong, there is a measure of understanding when the act is motivated by hunger. This reflects a broader theme in Proverbs about the complexities of human morality and the circumstances that can influence behavior. The surrounding verses discuss the consequences of adultery and theft, emphasizing moral lessons about judgment and accountability.
Cross References
The Key Word — יָב֣וּזוּ, ya.Vu.zugenerated
The verb יָב֣וּזוּ (ya.Vu.zu) is in the imperfect tense, indicating an ongoing or habitual action. It translates as 'to despise' or 'to hold in contempt', suggesting a social reaction to actions perceived as wrong. This word carries a connotation of disdain, particularly in the context of theft, where society may judge the act but also consider the circumstances.
In this verse, the use of יָב֣וּזוּ implies that while theft is generally condemned, there is an understanding of the human condition that can mitigate the response to the act when it is driven by necessity, such as hunger.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Men do not despise the thief if he steals to satisfy his hunger.' This aligns closely with the KJV and ASV, which maintain the same core meaning.
Sentence Structuregenerated
The main verb is יָב֣וּזוּ, they despise, which governs the structure of the sentence. It is followed by a conditional clause introduced by כִּי, if, leading to a description of the action of stealing.
The structure presents a cause-and-effect relationship: the act of stealing is contextualized by the motivation of hunger, which influences the social judgment of the thief.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יָב֣וּזוּ is translated as θαυμαστὸν (thaumaston), meaning 'wonderful' or 'surprising.' This choice reflects a potential interpretation that highlights the unexpected nature of the response to theft, perhaps suggesting that societal norms can shift based on circumstances.
This translation indicates a broader understanding of human behavior, where the act of stealing may invoke surprise rather than outright condemnation when driven by necessity.
In plain words — the whole versegenerated
Proverbs 6:30 tells us that people do not completely reject a thief if he steals to satisfy his hunger. This suggests that while stealing is wrong, there is some understanding of the circumstances that lead to such actions.
Frequently Asked Questionsgenerated
It means that society may show some understanding or leniency towards a thief if the act of stealing is motivated by a basic need, such as hunger.
This verse highlights the complexity of moral judgments, suggesting that the context of an action can influence how it is perceived.
It suggests that human behavior is often judged not just by the action itself but also by the circumstances surrounding it, such as necessity.
It connects to broader themes in Proverbs about the nature of wisdom, judgment, and the human condition, emphasizing that understanding the heart behind actions is crucial.
Reflection Questionsgenerated
- In what situations do I find myself judging others' actions based on their circumstances?
- How can understanding the motivations behind someone's actions change my perspective?
- What does this verse teach me about compassion and empathy towards others?
- How do I balance moral standards with understanding human needs in my judgments?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss moral judgments and the nature of sin, illustrating how context influences perception.
Not every sin brings the same penalty, but those which are easiest to be amended bring upon us the greatest punishment. Solomon indeed intimated this when he said, “It is not wonderful if anyone be taken while stealing,Early Church Fathers on Proverbs 6 →
If slaves are thieves, they are perhaps forced to steal through want. Even though the customary allowances are given, these allowances satisfy custom rather than sufficiency and thus fulfill the law without fulfilling the need.Early Church Fathers on Proverbs 6 →
The fault is not great when someone has been found stealing, etc. Theft is not considered a great fault by its own estimation, but by comparison with a greater sin, that is, adultery;Early Church Fathers on Proverbs 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 6:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Men] do not despise a thief, if he steal,.... They do not discommend or reproach him for it, or fix a mark of infamy upon him, or expose him to public shame by whipping him; but rather excuse him
Read John Gill on Proverbs 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMen do not despise a thief, if he steal to satisfy his soul when he is hungry; (Men) do not despise a thief, if he steal to satisfy his soul when he is hungry.
Read Robert Jamieson on Proverbs 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDespise, i.e. abhor or reproach him, but rather pity and pardon him, who is urged by mere necessity to these practices.
Read Matthew Poole on Proverbs 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 6:30 [Men] do not despise a thief, if he steal to satisfy his soul when he is hungry;Ver. 30. Men do not despise a thief.] We used to say, A liar is worse than a thief; and Siracides saith the same of a constant liar. (chap. 20) But that an adulterer is worse than a thief, the Holy Ghost here assureth us; and his reasons are unanswerable. For, first, his necessity pleads for him: he must either steal or starve; and this doth somewhat excuse him, a tanto, as they say, but not a tote; for as a man should rather die than lie, so he should rather perish than purloin or pilfer. But what excuse hath the adulterer? - non ventris inediam patitur, sed cordis indigentiam, He wants not meat…
Read John Trapp on Proverbs 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) Men do not despise a thief . . .—A man who is driven to theft by poverty is more worthy of pity than disdain; not so the adulterer. Again, the thief can make retribution, while the adulterer can have none to offer.
Read Charles John Ellicott on Proverbs 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. Men do not despise a thief if he steal] Every man pities the poor culprit who was perishing for lack of food, and stole to satisfy his hunger; yet no law clears him: he is bound to make restitution; in some cases double, in others quadruple and quintuple; and if he have not property enough to make restitution, to be sold for a bondsman; Exodus 22:1-4; Leviticus 25:39.
Read AdamClarke on Proverbs 6 →CambridgeThe Cambridge Bible for Schools and Colleges30. despise] Some render, make light of, let go unpunished (“non impunis dimittitur fur,” Maur.). But the proper meaning of the Heb. word is to be retained with A.V. and R.V. “The argument appears to be this: The thief, driven by hunger to steal, is regarded with pity rather than contempt, and yet is punished for the protection of society; how much more then shall the adulterer be despised as one who ‘lacketh understanding,’ and visited with a punishment for which there is no redemption.” Rel. Tr. Soc. Comm.
Read Cambridge on Proverbs 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30, 31. Do not despise, etc. — That is, Do not despise his crime, as if it was venial; others say, Do not wonder at it.
Read Daniel Denison Whedon on Proverbs 6 →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
Men do not despise the thief if he steals to satisfy his hunger.
Men don’t despise a thief if he steals to satisfy himself when he is hungry,
Men do not despise the thief if he steals to satisfy his hunger.
People do not despise a thief when he steals to fulfill his need when he is hungry.
Tyndale line
Men do not despise a thief, if he steal to satisfy his soul when he is hungry;
Men do not despise a thief, if he steal To satisfy himself when he is hungry:
Men do not despise a thief, if he steal to satisfy his soul when he is hungry:
Men do not despise a thief, if he stealeth to satisfy his soul when he is hungry;
Men do not despise a thiefe, when he stealeth, to satisfie his soule, because he is hungrie.
Strictly literal
They do not despise a thief, if he steal to satisfy his soul when he is hungry:
They do not despise the thief, When he stealeth to fill his soul when he is hungry,
They do not despise the thief, || When he steals to fill his soul when he is hungry,
Men do not despise the thief, if he steal, to gratify his craving when he is hungry:
People do not despise a thief if he steals to satisfy his need when he is hungry.
From the Latin
The fault is not so great when a man hath stolen: for he stealeth to fill his hungry soul:
Simplified
People don't condemn a thief if he steals to satisfy himself when he's hungry.
Men do not have a low opinion of a thief who takes food when he is in need of it:
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 reads לֹא־ יָב֣וּזוּ לַ֭גַּנָּב כִּ֣י יִגְנ֑וֹב לְמַלֵּ֥א נַ֝פְשׁ֗וֹ כִּ֣י יִרְעָֽב׃. The Septuagint matches 7 of the 9 words, indicating a strong correspondence between the two texts, though the word order differs.
לֹא־ יָב֣וּזוּ לַ֭גַּנָּב כִּ֣י יִגְנ֑וֹב לְמַלֵּ֥א נַ֝פְשׁ֗וֹ כִּ֣י יִרְעָֽב׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 6:30
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.
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
בּוּז (buwz) is a primitive root meaning to despise or hold in contempt. The entries consistently emphasize its connotation of disrespect and insignificance, particularly in the Qal form, which denotes a straightforward act of disdain. There are no noted disagreements among the lexicons.
[בּוּז] vb. despise
base
H936 בּוּז
936 buwz booz
a primitive root; to disrespect:--contemn, despise, X
utterly.
בּוּז (buz) — to despise.
1) to despise, hold in contempt, hold as insignificant
1a) (Qal) to despise, show despite toward
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
גַּנָּב (gannab) means 'thief' in Hebrew. It is derived from the root word גָּנַב (ganav), which also relates to stealing. The entries consistently define it as a person who steals, without any significant disagreement among the lexicons.
גַּנָּב n.m. thief
base
H1590 גַּנָּב thief
1590 gannab gaw-nab'
from 1589; a stealer:--thief.
see HEBREW for 01589
גַּנָּב (gan.nav) — thief.
thief
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
thef: In the Old Testament the uniform translation (17 times) of gannabh, from ganabh, "steal," but gannabh is rather broader than the English "thief," and may even include a kidnapper (De 24:7). In Apocrypha and the New Testament, the King James Version uses "thief" indifferently for kleptes, and lestes, but the Revised Version (British and American) always renders the latter word by "robber" (a great improvement), See CRIMES. The figurative use of thief" as one coming without warning" (Mt 24:43, etc.) needs no explanation.
The penitent thief ("robber," the Revised Version (British and American) Mr 15:27; Mt 27:38,44; "malefactor,"
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
גָּנַב (ganab) is a Hebrew verb meaning to steal. It encompasses various forms, including stealing, being stolen, and going by stealth. The entries indicate its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, which cover both the act of stealing and the state of being stolen.
[גָּנַב] vb. steal
Qal steal
Niph. be stolen
Pi. steal away (trans.)
Pu. be stolen away
Hithp. go by stealth, syeal away
base
H1589 גָּנַב steal
1589 ganab gaw-nab'
a primitive root; to thieve (literally or figuratively); by
implication, to deceive:--carry away, X indeed, secretly
bring, steal (away), get by stealth.
גָּנַב (ga.nav) — to steal.
1) to steal, steal away, carry away
1a) (Qal) to steal
1b) (Niphal) to be stolen
1c) (Piel) to steal away
1d)(Pual) to be stolen away, be brought by stealth
1e) (Hithpael) to go by stealth, steal away
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
רָעֵב (ra`eb) is a Hebrew verb meaning 'to be hungry.' It is a primitive root that can also imply allowing someone to hunger. The entries indicate its use in both the Qal and Hiphil stems, covering the basic state of hunger and the act of causing hunger.
רָעֵב vb. be hungry
Qal be hungry
Hiph. allow one to hunger
base
H7456 רָעֵב be hungry
7456 ra`eb raw-abe'
a primitive root; to hunger:--(suffer to) famish, (be, have,
suffer, suffer to) hunger(-ry).
רָעֵב (ra.ev) — be hungry.
1) to be hungry, be voracious
1a) (Qal) to be hungry
1b) (Hiphil) to allow one to be hungry, allow to hunger
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms