Proverbs 8:16 — Word Study
WLCבִּ֭י שָׂרִ֣ים יָשֹׂ֑רוּ וּ֝נְדִיבִ֗ים כָּל־ שֹׁ֥פְטֵי צֶֽדֶק׃
BSA◂princessar [rulers, leaders] rulesârar▸ and allkôl [every one of] noblesnâdîyb [generous, high-ranking individuals] who governshâphaṭ [judge, rule with justice] justlytsedeq [in righteousness, with fairness]
| Greek | English | Parsing |
|---|---|---|
| בִּ֭י | by me | Preposition, suffix |
| שָׂרִ֣ים | princes | Noun common, masculine plural absolute |
| יָשֹׂ֑רוּ | they rule | Verb, Qal, imperfect third person masculine plural |
| וּ֝נְדִיבִ֗ים | and noble [people] | Conjunction |
| כָּל־ | all | Noun common, masculine singular construct |
| שֹׁ֥פְטֵי | judges of | Verb, Qal, participle (active) masculine plural common |
| צֶֽדֶק׃ | righteousness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | By me princes rule, and all nobles who govern justly. |
| KJV | By me princes rule, and nobles, even all the judges of the earth. |
| ASV | By me princes rule, And nobles, even all the judges of the earth. |
| YLT | By me do chiefs rule, and nobles, All judges of the earth. |
| WEB | By me princes rule, nobles, and all the righteous rulers of the earth. |
| BBE | Through me chiefs have authority, and the noble ones are judging in righteousness. |
Where they part company is נְדִיבִ֗ים — see How Translations Differ.
The main clause presents the action of ruling, followed by a conjunction and a description of the subjects involved in governance.





6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectשַׂר
verbשָׂרַר
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 8:16
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 Value of Wisdomgenerated
Proverbs 8:16 emphasizes the critical role of wisdom in leadership, asserting that through wisdom, rulers and nobles can govern with justice. This verse is part of a larger passage that highlights the benefits of seeking wisdom, as seen in the surrounding verses, where wisdom is portrayed as a guiding force for those in authority.
Cross References
The Key Word — יָשֹׂ֑רוּ, ya.So.rugenerated
The verb יָשֹׂ֑רוּ (ya.So.ru) is an imperfect form of the root שָׂרַר (sarar), meaning to rule or govern. It indicates ongoing action, suggesting that rulers are continuously exercising authority.
This term encompasses various forms of governance, reflecting the responsibility of leaders to act justly and maintain order. The context of this verse underscores the expectation that those in power should govern with wisdom and fairness.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb יָשֹׂ֑רוּ (they rule) governs the subject שָׂרִ֣ים (princes), indicating an action performed by the rulers. The structure emphasizes the relationship between wisdom and governance.
The phrase כָּל־שֹׁ֥פְטֵי (all judges of) adds specificity to the nobles mentioned, highlighting that all who govern must do so justly, as indicated by the following term צֶֽדֶק (righteousness).
Septuagint Backgroundgenerated
The Septuagint translates יָשֹׂ֑רוּ as μεγαλύνονται, which suggests a broader understanding of rulers becoming great or prominent. This choice indicates a focus not just on ruling but on the stature that comes with wise governance.
The translation for נְדִיבִ֗ים as τύραννοι reflects a more authoritative connotation, emphasizing the power and influence of those in high positions.
In plain words — the whole versegenerated
Proverbs 8:16 tells us that wisdom is crucial for rulers and nobles to govern justly. It emphasizes that true leadership requires fairness and righteousness, as those in power are expected to act with integrity.
Frequently Asked Questionsgenerated
It means that true authority and effective governance come from understanding and applying wisdom in decision-making.
Wisdom guides nobles to act justly and fairly, ensuring that their leadership benefits the people they govern.
Righteousness ensures that leaders uphold justice and fairness, which are essential for maintaining order and trust in society.
Yes, wisdom is available to all who seek it, and it is especially important for those in positions of authority.
Reflection Questionsgenerated
- How can I apply wisdom in my own leadership roles, whether at work or in my community?
- In what ways can I encourage fairness and righteousness in those who govern?
- What steps can I take to seek wisdom in my everyday decisions?
- How does understanding the role of wisdom in governance change my perspective on leadership?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 8:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBy me princes rule,.... All governors of provinces and cities, who are under the king as supreme; the discharge of whose office in a right manner requires much wisdom, prudence, justice, and
Read John Gill on Proverbs 8 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBy me princes rule, and nobles, even all the judges of the earth. By me princes rule , [ saariym (H8269)] - a different Hebrew word from that for "princes" [ rowzªniym (H7336)] in Proverbs 8:15.
Read Robert Jamieson on Proverbs 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 8:16 By me princes rule, and nobles, [even] all the judges of the earth.Ver. 16. And nobles.] So called in the original, from their liberality and bounty. Hence this word is expressed by Eυεργεται, Bountiful, or benefactors, such as are ingenuous, free, munificent, endued with that free princely spirit. Even all the judges of the earth.] Though haply they be reckoned in the rank of bad men, but good princes; such as was Galba, and our Richard III, and Trajan, much magnified for a good emperor, and yet a drunkard and a cruel persecutor. Plin. Secund. Dion. Cass.
Read John Trapp on Proverbs 8 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) All the judges of the earth.—By the aid of heavenly wisdom only can they give right and just judgments, and so fulfil the high office delegated to them by God Himself, from the possession of which they are themselves termed “gods” (Exodus 22:28; Psalms 82:1). For the same reason kings, as ruling by His authority, have the same title accorded to them (Psalms 45:6).
Read Charles John Ellicott on Proverbs 8 →
CambridgeThe Cambridge Bible for Schools and Colleges16. princes] “or rulers,” R.V. marg. The Heb. word is not the same as in Proverbs 8:15. The variety of words is used in order to bring all official positions within the domain of Wisdom. of the earth] “Many ancient authorities read of righteousness,” R.V. marg. This reading, found also in Syr. Targ. Vulg. (Lange ad loc.), is due probably to the idea that the proposition was only true of just judges.
Read Cambridge on Proverbs 8 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15, 16. By me princes rule, etc. — The meaning is well given by Patrick: “Kings themselves sit not fast on their thrones, though placed there by God himself, unless they be ruled by me.
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
By me princes rule, and all nobles who govern justly.
By me princes rule, nobles, and all the righteous rulers of the earth.
By me princes rule, and all nobles who govern justly.
by me princes rule, as well as nobles and all righteous judges.
Tyndale line
By me princes rule, and nobles, even all the judges of the earth.
By me princes rule, And nobles, even all the judges of the earth.
By me princes rule, and nobles, even all the judges of the earth.
By me princes rule, and nobles, even all the judges of the earth.
By me princes rule and the nobles, and all the iudges of the earth.
Strictly literal
by me princes rule, and nobles, all the judges of the earth.
By me do chiefs rule, and nobles, All judges of the earth.
By me chiefs rule, and nobles, || All judges of earth.
Through me do princes rule, and the nobles, even all the judges of the earth.
By me princes rule, nobles, and all who govern with justice.
From the Latin
By me princes rule, and the mighty decree justice.
Simplified
It's because of me that leaders and nobles govern—all who rule justly.
Through me chiefs have authority, and the noble ones are judging in righteousness.
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 בִּ֭י שָׂרִ֣ים יָשֹׂ֑רוּ וּ֝נְדִיבִ֗ים כָּל־ שֹׁ֥פְטֵי צֶֽדֶק׃, which aligns closely with the Septuagint, where 6 of the 7 words are matched, indicating a strong consistency in the core message across these ancient texts.
בִּ֭י שָׂרִ֣ים יָשֹׂ֑רוּ וּ֝נְדִיבִ֗ים כָּל־ שֹׁ֥פְטֵי צֶֽדֶק׃
6 of the 7 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 8:16
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.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word שָׂרַר (sarar) is a verb meaning to rule or act as a prince. It encompasses various forms of governance, including reigning and contending for power. The entries indicate its use in different stems, such as Qal and Hithpael, with examples of ruling over Israel. There is a mention of a related word, שׂוּר (sur), meaning to reign.
[שָׂרַר] vb. denom. be, or act as, prince, rule
Qal Abim. ruled over Isr. three years
Hithp. that thou shouldst also keep playing the prince over us.
Hiph. they made princes
base
H8323 שָׂרַר vb. denom. be, or act as, prince, rule
8323 sarar saw-rar'
a primitive root; to have (transitively, exercise;
reflexively, get) dominion:--X altogether, make self a
prince, (bear) rule.
שָׂרַר (sa.rar) — to rule.
1) to be or act as prince, rule, contend, have power, prevail over, reign, govern
1a) (Qal) to rule over, govern
1b) (Hithpael) to lord it over
Also means: sur (שׂוּר "to reign" H7786)
שָׁרַר (sha.rar) — to strengthen.
to strengthen
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
נָדִיב (nadiyb) conveys meanings of being inclined, generous, and noble. It is derived from a root meaning voluntary or willing, and can refer to a noble person or grandee, sometimes with a connotation of tyranny. The word appears in contexts related to nobility and willingness, including a mention in Song of Solomon 6:12.
נָדִיב adj. and n.m. inclined, generous, noble
incited, inclined, willing
noble, princely, in rank
noble in mind and character
base
H5081 נָדִיב inclined, generous, noble
5081 nadiyb naw-deeb'
from 5068; properly, voluntary, i.e. generous; hence,
magnanimous; as noun, a grandee (sometimes a tyrant):--free,
liberal (things), noble, prince, willing ((hearted)).
see HEBREW for 05068
נָדִיב (na.div) — noble: willing.
: willing
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Also means: na.div (נָדִיב ": noble" H5081H)
§ A man living at the time of United Monarchy, only mentioned at Sng.6.12
נָדִיב (na.div) — noble.
: noble
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Conj | Adj — ConjunctionHC/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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)
N-ms — Noun common · masculine singular constructHNcmsc
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).
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-ms — Noun common · masculine singular absoluteHNcmsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
