Proverbs 10:26 — Word Study
WLCכַּחֹ֤מֶץ׀ לַשִּׁנַּ֗יִם וְכֶעָשָׁ֥ן לָעֵינָ֑יִם כֵּ֥ן הֶ֝עָצֵ֗ל לְשֹׁלְחָֽיו׃
BSALike vinegarchômets [a sour liquid] to the teethshên and smokeʻâshân [obscuring vision, causing distress] to the eyesʻayin [the windows of the soul] sokên [is] the slackerʻâtsêl [a sluggard, habitually lazy] to those who send himshâlach [commission, entrust]
| Greek | English | Parsing |
|---|---|---|
| כַּחֹ֤מֶץ׀ | like vinegar | Preposition, noun common masculine singular absolute |
| לַשִּׁנַּ֗יִם | to the teeth | Preposition, noun common feminine dual absolute |
| וְכֶעָשָׁ֥ן | and like smoke | Conjunction, preposition, noun common masculine singular absolute |
| לָעֵינָ֑יִם | to the eyes | Preposition, noun common feminine dual absolute |
| כֵּ֥ן | so | Adverb |
| הֶ֝עָצֵ֗ל | the sluggard | Particle |
| לְשֹׁלְחָֽיו׃ | to [those who] send him | Preposition, verb qal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like vinegar to the teeth and smoke to the eyes, so is the slacker to those who send him. |
| KJV | As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him. |
| ASV | As vinegar to the teeth, and as smoke to the eyes, So is the sluggard to them that send him. |
| YLT | As vinegar to the teeth, And as smoke to the eyes, So [is] the slothful to those sending him. |
| WEB | As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to those who send him. |
| BBE | Like acid drink to the teeth and as smoke to the eyes, so is the hater of work to those who send him. |
All translations agree on the metaphorical comparisons made in this verse.
The sentence contains a main clause followed by two similes, illustrating the comparison effectively.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 10:26
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 Contrast of Righteousness and Wickednessgenerated
Proverbs 10:26 illustrates the detrimental effects of a slacker on those who rely on him, comparing it to the unpleasantness of vinegar to teeth and smoke to eyes. This verse is part of a larger discourse in Proverbs that contrasts the outcomes of the righteous and the wicked, emphasizing the burdensome nature of laziness. The surrounding verses further explore the themes of security for the righteous and the consequences for the wicked.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 25:13–20 | Like the cold of snow in the time of harvest is a trustworthy messenger to those who send him; he refreshes the soul of his masters. |
| 2 | Isaiah 65:5 | They say, ‘Keep to yourself; do not come near me, for I am holier than you!’ Such people are smoke in My nostrils, a fire that burns all day long. |
| 3 | Matthew 25:26 | ‘You wicked, lazy servant!’ replied his master. ‘You knew that I reap where I have not sown and gather where I have not scattered seed. |
| 4 | Romans 12:11 | Do not let your zeal subside; keep your spiritual fervor, serving the Lord. |
| 5 | Hebrews 6:12 | Then you will not be sluggish, but will imitate those who through faith and patience inherit what has been promised. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הֶ֝עָצֵ֗ל, he.'a.Tzelgenerated
The term עָצֵל (atsel) is a noun that refers to a person who is habitually lazy or sluggish. It is derived from a root that conveys the idea of slothfulness. The parsing indicates it is a masculine singular form, emphasizing the individual nature of the sluggard in this context.
In this verse, the slacker is likened to vinegar and smoke, suggesting that his laziness brings discomfort and distress to those who depend on him. This metaphor highlights the negative impact of laziness, making it clear that the sluggard is a burden to others.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the metaphorical comparisons made in this verse, using similar imagery to convey the unpleasantness of a slacker's behavior.
Sentence Structuregenerated
The main clause is governed by the predicate כֵּ֥ן, so, which introduces the comparison. The structure presents two comparisons: the first part describes vinegar to the teeth and smoke to the eyes, followed by the conclusion about the slacker.
The Hebrew word order places emphasis on the comparisons, with the similes coming first, setting the stage for the conclusion about the slacker.
Septuagint Backgroundgenerated
The Septuagint translates כַּחֹ֤מֶץ as ὄμφαχ, which also means vinegar, maintaining the original metaphor's intent. This choice preserves the sourness associated with laziness.
For עָשָׁן, the LXX uses καπνὸς, meaning smoke, which similarly conveys the idea of something that obscures and causes discomfort.
In plain words — the whole versegenerated
Proverbs 10:26 compares a slacker to vinegar and smoke, showing how their laziness is burdensome to those who depend on them. Just as vinegar is unpleasant to the teeth and smoke irritates the eyes, a slacker causes distress to those who send him.
Frequently Asked Questionsgenerated
A slacker is someone who is habitually lazy and does not fulfill their responsibilities, causing problems for others.
Laziness can strain relationships because it creates a burden on others who must compensate for the slacker's lack of effort.
The book of Proverbs frequently discusses laziness, often contrasting the diligent with the slothful, as seen in verses like Proverbs 6:6-11.
Overcoming laziness often involves setting goals, developing discipline, and seeking accountability from others to stay motivated.
Reflection Questionsgenerated
- In what areas of my life do I see laziness affecting my responsibilities?
- How can I encourage others to be diligent in their work?
- What steps can I take to avoid being a burden to those around me?
- How does this verse challenge my understanding of diligence and laziness?
The early church on this verse — how the Fathers read it
The early church fathers often referenced Proverbs to illustrate moral lessons. Here, a quote from Bede highlights the burdensome nature of laziness in the context of faith and works.
Just as vinegar to the teeth, etc. Just as the treachery of heretics generates trouble and tears for good teachers, so a Catholic living badly is a burden through laziness to those who have been commanded to show their faith through works.Early Church Fathers on Proverbs 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 10:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs vinegar to the teeth,.... Which, with its coldness and sourness, blunts the teeth, and makes it troublesome to eat: the Septuagint, Syriac, and Arabic versions, render it, "as the sour grape is
Read John Gill on Proverbs 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him. As vinegar (is hurtful) to the teeth, and as smoke to the eyes, so (is) the sluggard (hurtful) to them that send him.
Read Robert Jamieson on Proverbs 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs vinegar to the teeth; Which by its cold and sharpness it offends. So is the sluggard; unserviceable and vexatious.
Read Matthew Poole on Proverbs 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 10:26 As vinegar to the teeth, and as smoke to the eyes, so [is] the sluggard to them that send him.Ver. 26. So is the sluggard to them that send him.] Habent aulae suum cito, cito. What thou doest, do quickly, said our Saviour to the traitor. He cannot away with dulness and oscitancy in any of his, but condemns it in those slow things, νωθροι, the Hebrews, and commands them double diligence. "Not slothful in business; fervent in spirit; serving the Lord." A dull heart makes no riddance. Baruc accendit seipsum repairing earnestly, and so finished his task in shorter time. Let ambassadors, ministers, messengers, &c., nimble up their business, or look for no thank. What a deal of…
Read John Trapp on Proverbs 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. As vinegar to the teeth] The acid softening and dissolving the alkali of the bone, so as to impair their texture, and render them incapable of masticating; and as smoke affects the eyes, irritating their tender vessels, so as to give pain and prevent distinct vision; so the sluggard, the lounging, thriftless messenger, who never returns in time with the desired answer.
Read AdamClarke on Proverbs 10 →CambridgeThe Cambridge Bible for Schools and Colleges26. them that send him] Contrast Proverbs 25:13.
Read Cambridge on Proverbs 10 →Albert Barnes1798–1870Barnes' Notes on the BibleThe teeth set on edge by the sour wine used by peasants Rth 2:14; Psalms 69:21, the eye irritated by wood-smoke, these shadow the annoyance of having a messenger who will loiter on the way.
Read Albert Barnes on Proverbs 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. As… smoke… so is the sluggard — Not an antithetic verse, but a similitude easily apprehended. A sluggard is an annoyance, as is acid to the teeth or smoke to the eyes. Vinegar — Sour wine.
Read Daniel Denison Whedon on Proverbs 10 →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
Like vinegar to the teeth and smoke to the eyes, so is the slacker to those who send him.
As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to those who send him.
Like vinegar to the teeth and smoke to the eyes, so is the slacker to those who send him.
Like vinegar to the teeth and like smoke to the eyes, so is the sluggard to those who send him.
Tyndale line
As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.
As vinegar to the teeth, and as smoke to the eyes, So is the sluggard to them that send him.
As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.
As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.
As vineger is to the teeth, and as smoke to the eyes, so is the slouthful to them that send him.
Strictly literal
As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.
As vinegar to the teeth, And as smoke to the eyes, So [is] the slothful to those sending him.
As vinegar to the teeth, || And as smoke to the eyes, || So [is] the slothful to those sending him.
As vinegar is to the teeth, and as smoke is to the eyes: so is the sluggard to those that send him.
Like vinegar on the teeth and smoke in the eyes, so is the sluggard to those who send him.
From the Latin
As vinegar to the teeth, and smoke to the eyes, so is the sluggard to them that sent him.
Simplified
In the same way vinegar irritates the teeth and smoke irritates the eyes, lazy people irritate their employers.
Like acid drink to the teeth and as smoke to the eyes, so is the hater of work to those who send him.
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 in their wording for this verse, with all seven words matched between the two texts, indicating a strong consistency in the translation.
כַּחֹ֤מֶץ׀ לַשִּׁנַּ֗יִם וְכֶעָשָׁ֥ן לָעֵינָ֑יִם כֵּ֥ן הֶ֝עָצֵ֗ל לְשֹׁלְחָֽיו׃
7 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 10:26
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.
חֹ֫מֶץ (chomets) means vinegar. It is derived from the root word for sourness, indicating its sharp taste. The entries consistently define it as vinegar without significant variation.
חֹ֫מֶץ n.m. vinegar
base
H2558 חֹ֫מֶץ vinegar
2558 chomets kho'-mets
from 2556; vinegar:--vinegar.
see HEBREW for 02556
חֹ֫מֶץ (cho.mets) — vinegar.
vinegar
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
vin'-e-ger (chomets; oxos): Vinegar, whose use as a condiment (Ru 2:14) needs no comment, is formed when a saccharine fluid passes through a fermentation that produces acetic acid. In the ancient world vinegar was usually made of wine, although any fruit juice can be utilized in its manufacture, and "vinegar of strong drink" (palm juice?) is mentioned in Nu 6:3. Undiluted vinegar is of course undrinkable, and to offer it to a thirsty man is mockery (Ps 69:21), but a mixture of water and vinegar makes a beverage that was very popular among the poor (Greek oxos, oxukraton, Latin posca--names applied also to diluted sour wine). It is mentioned in Nu 6:3 (forbidden to the…
Vinegar
Heb. hometz, Gr. oxos, Fr. vin aigre; i.e., “sour wine.” The Hebrew word is rendered vinegar in Ps. 69:21, a prophecy fulfilled in the history of the crucifixion (Matt. 27:34). This was the common sour wine (posea) daily made use of by the Roman soldiers. They gave it to Christ, not in derision, but from compassion, to assuage his thirst. Prov. 10:26 shows that there was also a stronger vinegar, which was not fit for drinking. The comparison, “vinegar upon nitre,” probably means “vinegar upon soda” (as in the marg. of the R.V.), which then effervesces.
The Hebrew word translated "vinegar" was applied to a beverage consisting generally of wine or strong drink turned sour, but sometimes artificially made by an admixture of barley and wine, and thus liable to fermentation. It was acid even to a proverb, (Proverbs 10:26) and by itself formed an unpleasant draught, (Psalms 49:21) but was used by laborers. (Ruth 2:14) Similar was the acetum of the Romans --a thin, sour wine, consumed by soldiers. This was the beverage of which the Saviour partook in his dying moments. (Matthew 27:48; Mark 15:36; John 19:29,30)
Poor or sour wine, the produce of the second or acetous fermentation of vinous liquors. The term sometimes designates a thin, sour wine, much used by laborers and by the Roman soldiers, Nu 6:3 Ru 2:14 2Ch 2:10 Joh 19:29. See GALL. In other places it denotes the common sharp vinegar, which furnished the wise man with two significant illustrations, Pr 10:26 25:20.
The Hebrew word שֵׁן (shen) primarily means 'tooth' and can also refer to 'ivory.' It is derived from the root associated with sharpness, and it can figuratively denote a cliff or crag. The entries highlight various contexts, including its use in legal terms (lex talionis) and as a material in commerce.
שֵׁן n.f. tooth, ivory
base
H8127 שֵׁן tooth, ivory
8127 shen shane
from 8150; a tooth (as sharp); specifically (for 8143) ivory;
figuratively, a cliff:--crag, X forefront, ivory, X sharp,
tooth.
see HEBREW for 08150
see HEBREW for 08143
שֵׁן (shen) — tooth.
: tooth
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: ivory.
: ivory
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: crag.
: crag
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: prong.
: prong
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
Prep | N-cd — Preposition · noun common feminine dual absoluteHRd/Ncfda
עָשָׁן (ashan) means smoke, and can refer to both literal smoke and metaphorical uses, such as vapor or anger. It is derived from the root word for 'to smoke' and is used in various contexts in the Old Testament.
H6227 עָשָׁן smoke
6227 `ashan aw-shawn'
from 6225; smoke, literally or figuratively (vapor, dust,
anger):--smoke(-ing).
see HEBREW for 06225
עָשָׁן (a.shan) — smoke.
1) smoke
1a) smoke
1b) in metaphor, simile
1c) smoke (fig.)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd — Preposition · noun common feminine dual absoluteHRd/Ncfda
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Part — AdverbHD
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
עָצֵל (atsel) refers to a state of being indolent or lazy, often describing a sluggard. It is derived from the root word for slothfulness and is used in various contexts to denote sluggishness.
עָצֵל 14 adj. sluggish, lazy
base
H6102 עָצֵל
6102 `atsel aw-tsale'
from 6101; indolent:--slothful, sluggard.
see HEBREW for 06101
עָצֵל (a.tsel) — sluggish.
1) sluggish, lazy
1a) sluggard (subst)
Art | Adj — ParticleHTd/Aamsa
slug'-ard: Found only in the Old Testament, and there only in Proverbs. It is the rendering given the word 'atsel everywhere in the Revised Version (British and American), but in the King James Version only in Pr 6:6,9; 10:26; 13:4; 20:4; 26:16 (elsewhere the King James Version translates by "slothful"). The root meaning of ['atsel] is "to be sluggish," "stupid." The English word "slug" is said to be "allied to slack" (Webster).
→ (A very lazy person)
→ See IDLENESS
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Prep | V-Qal | Suff — Preposition · verb qal participle (active) masculine plural common · suffixHR/Vqrmpc/Sp3ms