Proverbs 8:11 — Word Study
WLCכִּֽי־ טוֹבָ֣ה חָ֭כְמָה מִפְּנִינִ֑ים וְכָל־ חֲ֝פָצִ֗ים לֹ֣א יִֽשְׁווּ־ בָֽהּ׃
BSAForkîy [because of this reason] wisdomchokmâh [skill, prudence, or good judgment] is more preciousṭôwb [valuable, highly esteemed] than rubiespânîyn [jewels, precious stones] and nothingkôl [not a single thing] you desirechêphets [long for, wish to have] comparesshâvâh▸ [is equal, can be measured]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| טוֹבָ֣ה | [is] good | Adj |
| חָ֭כְמָה | wisdom | Noun common, feminine singular absolute |
| מִפְּנִינִ֑ים | more than jewels | Preposition, noun common masculine plural absolute |
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| חֲ֝פָצִ֗ים | pleasures | Noun common, masculine plural absolute |
| לֹ֣א | not | Particle |
| יִֽשְׁווּ־ | they compare | Verb, Qal, imperfect third person masculine plural |
| בָֽהּ׃ | with it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For wisdom is more precious than rubies, and nothing you desire compares with her. |
| KJV | For wisdom is better than rubies; and all the things that may be desired are not to be compared to it. |
| ASV | For wisdom is better than rubies; And all the things that may be desired are not to be compared unto it. |
| YLT | For better [is] wisdom than rubies, Yea, all delights are not comparable with it. |
| WEB | For wisdom is better than rubies. All the things that may be desired can’t be compared to it. |
| BBE | For wisdom is better than jewels, and all things which may be desired are nothing in comparison with her. |
Where they part company is חָ֭כְמָה — see How Translations Differ.
The sentence consists of a main clause followed by a comparative phrase, emphasizing the value of wisdom in relation to other desires.






7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectחׇכְמָה
verbשָׁוָה
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 8:11
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 Value of Wisdomgenerated
Proverbs 8:11 emphasizes the unmatched worth of wisdom, illustrating that it is more precious than rubies and incomparable to any desires one may have. This section of Proverbs presents wisdom as a vital quality that should be sought after and valued above material wealth, as seen in the surrounding verses that highlight the importance of instruction and knowledge.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 3:14 | for she is more profitable than silver, and her gain is better than fine gold. |
| 2 | Proverbs 4:5–7 | Get wisdom, get understanding; do not forget my words or turn from them. |
| 3 | Proverbs 16:16 | How much better to acquire wisdom than gold! To gain understanding is more desirable than silver. |
| 4 | Proverbs 20:15 | There is an abundance of gold and rubies, but lips of knowledge are a rare treasure. |
| 5 | Job 28:15–19 | It cannot be bought with gold, nor can its price be weighed out in silver. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — חָ֭כְמָה, chokh.mahgenerated
The word חָכְמָה (chokmah) refers to wisdom, encompassing skill, prudence, and good judgment. It is a feminine noun that emphasizes the qualities of discernment and insight, particularly in practical and ethical matters. The root of this word, חָכַם (chakam), suggests a deep understanding or skill in various domains.
In this verse, wisdom is presented as a valuable asset, indicating that it is not merely knowledge but a form of skill that guides one's actions and decisions. The context reinforces the idea that wisdom is essential for living a fulfilling life, surpassing even the most desirable material possessions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יִֽשְׁווּ (they compare) governs the main clause, with two phrases attached: a noun phrase that serves as the subject and a prepositional phrase that describes what is being compared. The structure highlights the comparative nature of wisdom against jewels and desires.
The subject חָ֭כְמָה (wisdom) is positioned prominently, emphasizing its importance in the sentence, while the adverbial לֹ֣א (not) negates the possibility of comparison, reinforcing the unique value of wisdom.
Septuagint Backgroundgenerated
The Septuagint translates חָ֭כְמָה as σοφία (sophia), which carries a similar meaning of wisdom but can also imply a broader philosophical understanding. This choice aligns with the Greek tradition of valuing wisdom as a central virtue.
The word κρείσσων (kreisson) is used to express the comparative value of wisdom, suggesting a hierarchy of worth that resonates with the original Hebrew intent.
In plain words — the whole versegenerated
Proverbs 8:11 tells us that wisdom is more valuable than rubies, and nothing we desire can compare to her. This verse highlights the importance of seeking wisdom above all material things, emphasizing her unique worth.
Frequently Asked Questionsgenerated
It indicates that wisdom holds greater value than material wealth, suggesting that the insights and understanding gained through wisdom are far more beneficial.
You can seek wisdom through study, reflection, and by learning from experiences and the teachings of others, especially in moral and ethical contexts.
Desires for wealth, status, or physical pleasures are often fleeting and do not provide the lasting fulfillment that wisdom offers.
In Hebrew literature, wisdom is often personified as a woman to emphasize her nurturing qualities and the idea of seeking her as one would seek a valued companion.
Reflection Questionsgenerated
- In what ways have I seen the value of wisdom in my own life?
- How can I prioritize seeking wisdom over material desires?
- What steps can I take to cultivate wisdom in my daily decisions?
- How does understanding the value of wisdom change my perspective on my goals and aspirations?
The early church on this verse — how the Fathers read it
Cyril of Alexandria quotes this verse to argue that wisdom is an incomparable blessing, surpassing all material wealth.
It is written that “wisdom is better than stones of costly price; and all precious things are not comparable to her.” For the wisdom that comes from above, from God, is an incomparable blessing.Early Church Fathers on Proverbs 8 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 8:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor wisdom [is] better than rubies,.... A sort of precious stones: or, "than precious stones" (z) in general; so the Targum and Septuagint, Arabic and Syriac versions; even than all of them, as the
Read John Gill on Proverbs 8 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor wisdom is better than rubies; and all the things that may be desired are not to be compared to it. For wisdom is better than rubies - (cf. notes, Proverbs 3:14-15.)
Read Robert Jamieson on Proverbs 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 8:11 For wisdom [is] better than rubies; and all the things that may be desired are not to be compared to it.Ver. 11. For wisdom is better than rubies.]
Read John Trapp on Proverbs 8 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Rubies.—See above on Proverbs 3:15.
Read Charles John Ellicott on Proverbs 8 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Wisdom is better than rubies] See on Proverbs 3:15.
Read AdamClarke on Proverbs 8 →
CambridgeThe Cambridge Bible for Schools and Colleges11. rubies] See Proverbs 3:15, note. to it] Better, unto her, R.V.
Read Cambridge on Proverbs 8 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10, 11. Receive, etc. — Having recommended the character and quality of her instructions, she again urgently presses the acceptance of them. Instruction — Discipline, correction, precepts of restraint. See Proverbs 1:2, and note.
Read Daniel Denison Whedon on Proverbs 8 →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
For wisdom is more precious than rubies, and nothing you desire compares with her.
For wisdom is better than rubies. All the things that may be desired can’t be compared to it.
For wisdom is more precious than rubies, and nothing you desire compares with her.
For wisdom is better than rubies, and desirable things cannot be compared to her.
Tyndale line
For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.
For wisdom is better than rubies; And all the things that may be desired are not to be compared unto it.
For wisdom is better than rubies; and all the things that may be desired are not to be compared unto her.
For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.
For wisdome is better then precious stones: and all pleasures are not to be compared vnto her.
Strictly literal
for wisdom is better than rubies, and all the things that may be desired are not equal to it.
For better [is] wisdom than rubies, Yea, all delights are not comparable with it.
For wisdom [is] better than rubies, || Indeed, all delights are not comparable with it.
For wisdom is better than pearls; and all the things that men wish for are not equal to her.
For Wisdom is better than jewels; no treasure is equal to her.
From the Latin
For wisdom is better than all the most precious things: and whatsoever may be desired cannot be compared to it.
Simplified
For wisdom is more valuable than rubies; everything you could ever want just doesn't compare!
For wisdom is better than jewels, and all things which may be desired are nothing in comparison with her.
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 agree closely in the content of Proverbs 8:11, with eight of the nine words matched. The differences are minor, reflecting variations in translation rather than significant textual discrepancies.
כִּֽי־ טוֹבָ֣ה חָ֭כְמָה מִפְּנִינִ֑ים וְכָל־ חֲ֝פָצִ֗ים לֹ֣א יִֽשְׁווּ־ בָֽהּ׃
8 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 8:11
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.
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
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…
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAafsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
N-fs — Noun common · feminine singular absoluteHNcfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
פְּנִינִים (paniyn) refers to jewels or precious stones, possibly including corals and rubies. It is derived from a root that suggests a round shape, akin to pearls. The entries indicate that it is a plural noun, with some uncertainty about specific types of stones it may include.
פְּנִינִים n.[f.]pl. corals (? as branching)
base
H6443 פְּנִינִים, פָּנִין, פָּנִי
6443 paniyn paw-neen'
or paniy {paw-nee'}; from the same as 6434; probably a pearl
(as round):--ruby.
see HEBREW for 06434
פְּנִינִים (pa.nin) — jewel.
1) a precious stone
1a) perhaps corals, rubies, jewels
Prep | N-cp — Preposition · noun common masculine plural absoluteHR/Ncmpa
→ Betrothal presents of Ge 24:53
→ Borrowed from Egyptians by Israelites Ex 3:22; 11:2; 12:35
→ Dedicated to the tabernacle Ex 35:22; Nu 31:50-52
→ Regarded by Jacob as obnoxious to holiness Ge 35:4; Ex 33:4-6; Isa 3:18-21
→ Tokens of love Eze 16:11-13
→ Worn by men Eze 23:42
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word חֵ֫פֶץ (*chephets*) primarily means delight or pleasure. It encompasses concepts of desire and longing, as well as the good pleasure or purpose of Yahweh. The word can also refer to something valuable or a matter of interest. There are no significant disagreements among the lexicons regarding its meanings.
חֵ֫פֶץ n.m. delight, pleasure
delight
desire, longing
the good pleasure, will, purpose, of Yahweh
that in which one takes delight, his business (late), or matter
base
H2656 חֵ֫פֶץ delight, pleasure
2656 chephets khay'-fets
from 2654; pleasure; hence (abstractly) desire; concretely, a
valuable thing; hence (by extension) a matter (as something in
mind):--acceptable, delight(-some), desire, things desired,
matter, pleasant(-ure), purpose, willingly.
see HEBREW for 02654
חֵ֫פֶץ (che.phets) — pleasure.
1) delight, pleasure
1a) delight
1b) desire, longing
1c) the good pleasure
1d) that in which one takes delight
N-mp — Noun common · masculine plural absoluteHNcmpa
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)
HTn — ParticleHTn
שָׁוָה (shavah) is a Hebrew verb that conveys the idea of being even or smooth, and extends to meanings like agreeing, resembling, or making something like another. It is built from a primitive root and covers a range of uses, including to level, set, or adjust. The entries indicate various forms, such as Qal, Piel, and Hiphil, which express different nuances of the verb.
שָׁוָה vb. (be even, smooth, v. Pi., hence) agree with, be like, resemble
Qal it was not equalled to me, i.e. not requited
Pi. he hath levelled
Hiph. make like
Nithp. (appar.) are alike
base
[שָׁוָה] vb. Pi. set, place
base
H7737a שָׁוָה (be even, smooth, v. Pi., hence) agree with, be like, resemble . make like
. (appar.) are alike
H7737b שָׁוָה Pi. set, place
7737 shavah shaw-vaw'
a primitive root; properly, to level, i.e. equalize;
figuratively, to resemble; by implication, to adjust (i.e.
counterbalance, be suitable, compose, place, yield,
etc.):--avail, behave, bring forth, compare, countervail,
(be, make) equal, lay, be (make, a- )like, make plain, profit,
reckon.
שָׁוָה (sha.vah) — be like.
1) to agree with, be or become like, level, resemble
1a) (Qal)
1a1) to be like
1a2) equivalent (participle)
1a3) to set, place
1a4) setting (participle)
1b) (Piel) to level, smooth, still
1c) (Hiphil) to make like
1d) (Nithpael) to be alike
Aramaic equivalent: she.vah (שְׁוָה "be like" H7739A)
שָׁוָה (sha.vah) — to set.
(Piel) to set, place
Aramaic equivalent: she.vah (שְׁוָה "be set" H7739B)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
kom-par' (damah, mashal, [`arakh]; paraballo, sugkrino): "Compare" is the translation of damah, "to be like" (So 1:9); of mashal, "to liken," "compare" (Isa 46:5); of `arakh, "to set in array," "compare" (Ps 89:6; Isa 40:18); of shawah, "to be equal" (Pr 3:15; 8:11).
In the New Testament sugkrino, "to judge" or "sift together," is translated "comparing," "comparing spiritual things with spiritual" (1Co 2:13 the English Revised Version), the American Standard Revised Version "combining" ("adapting the discourse to the subject," Thayer), the Revised Version, margin…
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
