Proverbs 12:9 — Word Study
WLCט֣וֹב נִ֭קְלֶה וְעֶ֣בֶד ל֑וֹ מִ֝מְּתַכַּבֵּ֗ד וַחֲסַר־ לָֽחֶם׃
BSABetterṭôwb [more desirable, preferable] to be lightly esteemedqâlâh [despised, of low position] yet have a servantʻebed [slave, one who serves] than to be self-importantkâbad [honoring oneself, boastful] but lackchâçêr [be in need of, destitute of] foodlechem [bread, necessities]
| Greek | English | Parsing |
|---|---|---|
| ט֣וֹב | [is] good | Adj |
| נִ֭קְלֶה | a lightly esteemed [person] | Verb, Niphal, participle (active) masculine singular |
| וְעֶ֣בֶד | and a servant | Conjunction, noun common masculine singular absolute |
| ל֑וֹ | [belongs] to him | Preposition, suffix |
| מִ֝מְּתַכַּבֵּ֗ד | more than [one who] honors himself | Preposition, verb hithpael participle (active) masculine singular |
| וַחֲסַר־ | and [one] lacking of | Conjunction |
| לָֽחֶם׃ | food | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Better to be lightly esteemed yet have a servant, than to be self-important but lack food. |
| KJV | He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread. |
| ASV | Better is he that is lightly esteemed, and hath a servant, Than he that honoreth himself, and lacketh bread. |
| YLT | Better [is] the lightly esteemed who hath a servant, Than the self-honoured who lacketh bread. |
| WEB | Better is he who is little known, and has a servant, than he who honors himself and lacks bread. |
| BBE | He who is of low position and has a servant, is better than one who has a high opinion of himself and is in need of bread. |
Where they part company is in the emphasis on the contrast between esteem and necessity.
The structure presents a clear contrast between two states, emphasizing the value of having basic needs met over social esteem.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֶבֶד
verbקָלָה
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 12:9
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 in Proverbsgenerated
Proverbs 12:9 presents a comparison between two types of people: one who is lightly esteemed yet has a servant, and another who is self-important but lacks food. This verse is part of a broader discussion on wisdom and character, emphasizing that true value lies not in social status but in practical provisions and humility. The surrounding verses (like Proverbs 12:8 and Proverbs 12:10) further explore the themes of wisdom, righteousness, and the treatment of others.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 13:7 | One pretends to be rich, but has nothing; another pretends to be poor, yet has great wealth. |
| 2 | Luke 14:11 | For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — טוֹב, Tovgenerated
The Hebrew word טוֹב (tov) means good or pleasant, covering a range of meanings from agreeable to ethical goodness. It functions as an adjective, describing something beneficial or pleasing, such as a good deed or a happy time. In this verse, it emphasizes the desirability of being in a humble position while still having the means to meet one's needs.
The word's parsing as an adjective indicates that it describes the state of being lightly esteemed, suggesting that such a state can still be preferable when it includes the possession of a servant.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with variations in how they express the contrast between social status and material needs.
Sentence Structuregenerated
The main clause is governed by the verb טוֹב, is good, which sets the tone for the comparison. The structure contrasts two scenarios: the first describes a person of low esteem with a servant, while the second describes a self-important person lacking food. This juxtaposition highlights the value of practical provisions over social status.
The sentence's organization emphasizes the predicate first, followed by the subject and additional details, which is typical in Hebrew prose.
Septuagint Backgroundgenerated
The Septuagint translates טוֹב as κρείσσων, meaning 'better' or 'more desirable,' which aligns with the Hebrew intent of valuing a humble state with provisions over self-importance.
This choice of Greek word suggests a focus on comparative value, reinforcing the proverb's message about the importance of practical needs.
In plain words — the whole versegenerated
Proverbs 12:9 tells us that it is better to be someone who is not highly regarded but has a servant than to be someone who is proud but has nothing to eat. This verse teaches that having the essentials is more important than social status.
Frequently Asked Questionsgenerated
To be lightly esteemed means to be regarded with little respect or honor, similar to being despised or looked down upon.
Having a servant indicates that one's basic needs are met, which is portrayed as more desirable than being self-important but lacking food.
To lack food means to be in need or destitute of basic necessities, highlighting a state of poverty or want.
This verse illustrates a key principle of wisdom: true value lies in practical provisions and humility rather than in social status or self-importance.
Reflection Questionsgenerated
- In what ways do I prioritize social status over essential needs in my life?
- How can I cultivate humility while ensuring I am taking care of my responsibilities?
- What does this proverb teach about the value of service and provision?
- How can I apply the wisdom of this verse in my daily interactions with others?
The early church on this verse — how the Fathers read it
The early commentary from Bede reflects on the value of humility and personal sufficiency, contrasting it with the pride of those who seek honor without substance.
Better is the poor who is sufficient for himself, etc. Better is the simple and humble brother, who, working the good he knows, earns life in heaven, than he who is renowned for scripture learning or even performs the office of a doctor,Early Church Fathers on Proverbs 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 12:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[He that is] despised, and hath a servant,.... Meaning not the same person as before, but one in mean circumstances of life; and because he has not that substance as others have, at least does not
Read John Gill on Proverbs 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread. (He that is) despised, and hath a servant, is better than he that honoureth himself, and lacketh bread.
Read Robert Jamieson on Proverbs 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat is despised; that liveth in a mean and obscure condition in the world, for such are commonly despised by men of a higher rank. Hath a servant; hath but one servant. Or rather, is servant to himself; hath none to wait upon him or work for him but himself, that getteth bread by his own labours. Is better, is happier, than he that honoureth himself, that glorieth in his high birth or gay attire, and lacketh bread, wants necessaries for his own sustenance.
Read Matthew Poole on Proverbs 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 12:9 [He that is] despised, and hath a servant, [is] better than he that honoureth himself, and lacketh bread.Ver. 9. Better is he that is despised.] Viz., Of others, and hath no extraordinary opinion of himself, but sticks close to his business, and hath help at hand when he pleases, a servant at his beck and check. This was the case of Galleacius Caracciolus, that noble marquis, in his exile at Geneva for conscience’ sake. See his life set forth in English by Mr Crashaw. Than he that honoureth himself and lacketh bread.] That standing upon his slippers, and boasting of his gentility - as those Spanish Hidalgoes ruffle it out in brave apparel - but hath not a penny in his purse…
Read John Trapp on Proverbs 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) He that is despised.—That is, lowly in his eyes and those of others, as David (1 Samuel 18:23); if “he hath a servant,” that is, if he be in easy circumstances. It has been remarked that “the first necessity of an Oriental in only moderate circumstances is a slave.” He that honoureth himself.—Boasts of his pedigree, it may be, and is all the while starving.
Read Charles John Ellicott on Proverbs 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. He that is despised, and hath a servant] I believe the Vulgate gives the true sense of this verse: Melior est pauper, et sufficiens sibi; quam gloriosus, et indigens pane. "Better is the poor man who provides for himself, than the proud who is destitute of bread." The versions in general agree in this sense. This needs no comment. There are some who, through pride of birth, &c., would rather starve, than put their hands to menial labour. Though they may be lords, how much to be preferred is the simple peasant, who supports himself and family by the drudgery of life!
Read AdamClarke on Proverbs 12 →CambridgeThe Cambridge Bible for Schools and Colleges9. despised] Rather, lightly esteemed, R.V.; a person of no consequence, in the eyes of others, and perhaps (as in 1 Samuel 18:23, the word is used by David of himself) in his own eyes also, in contrast to him who honoureth himself. hath a servant] Notwithstanding his lowly position he is well enough off to keep a slave. Zebedee, though only a fisherman, had hired servants (Mark 1:20). Another rendering (with a change of Heb. vowel points), is a servant to himself, works for his own living, is adopted by the LXX. ἐνἀτιμίᾳδουλεύωνἑαυτῷ, and by the Vulg., pauper et subjiciens sibi. Comp. for the sentiment, Sir 10:27 : “Better is he that laboureth and aboundeth in all things, Than he that…
Read Cambridge on Proverbs 12 →Albert Barnes1798–1870Barnes' Notes on the BibleTwo interpretations are equally tenable; (1) as in the King James Version, He whom men despise, or who is “lowly” in his own eyes (compare 1 Samuel 18:23), if he has a slave, i.
Read Albert Barnes on Proverbs 12 →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
Better to be lightly esteemed yet have a servant, than to be self-important but lack food.
Better is he who is little known, and has a servant, than he who honors himself and lacks bread.
Better to be lightly esteemed yet have a servant, than to be self-important but lack food.
Better is a person of humble standing who nevertheless has a servant, than one who pretends to be somebody important yet has no food.
Tyndale line
He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread.
Better is he that is lightly esteemed, and hath a servant, Than he that honoreth himself, and lacketh bread.
Better is he that is lightly esteemed, and hath a servant, than he that honoureth himself, and lacketh bread.
He that is despised, and hath a servant, is better than he that honoreth himself, and is destitute of bread.
He that is despised, and is his owne seruant, is better then he that boasteth himselfe and lacketh bread.
Strictly literal
Better is he that is lightly esteemed, and hath a servant, than he that honoureth himself, and lacketh bread.
Better [is] the lightly esteemed who hath a servant, Than the self-honoured who lacketh bread.
Better [is] the lightly esteemed who has a servant, || Than the self-honored who lacks bread.
Better is he that is lightly esteemed who hath a servant, than he that aimeth after honor, and lacketh bread.
Better to have an unimportant position—only being a servant— than to brag about your importance but have no food.
From the Latin
Better is the poor man that provideth for himself, than he that is glorious and wanteth bread.
Simplified
Better to be a humble man serving himself than a boastful man who has nothing to eat.
He who is of low position and has a servant, is better than one who has a high opinion of himself and is in need of bread.
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 largely agree on the wording of this verse, with six out of seven words matching. The Septuagint's rendering reflects the same concepts but may differ in word order and structure.
ט֣וֹב נִ֭קְלֶה וְעֶ֣בֶד ל֑וֹ מִ֝מְּתַכַּבֵּ֗ד וַחֲסַר־ לָֽחֶם׃
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 12:9
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.
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 — AdjHAamsa
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).
קָלָה (qalah) is a Hebrew verb that conveys the idea of dishonor or contempt. It can mean to be lightly esteemed or to treat someone with disgrace. The word appears in both the Niphal and Hiphil forms, indicating a passive state of being dishonored and an active state of treating someone shamefully, respectively.
[קָלָה] vb. Niph. be lightly esteemed, dishonoured
Hiph. treat with contempt, dishonour
base
H7034 [קָלָה] Niph. be lightly esteemed, dishonoured . treat with contempt, dishonour
7034 qalah kaw-law'
a primitive root; to be light (as implied in rapid motion),
but figuratively, only (be (causatively, hold) in
contempt):--base, contemn, despise, lightly esteem, set
light, seem vile.
קָלָה (qa.lah) — to dishonor.
1) to disgrace, dishonour, be lightly esteemed, be dishonoured, be despised
1a) (Niphal) to be dishonoured, be despised, be lightly esteemed
1b) (Hiphil) to treat with contempt, dishonour, treat shamefully
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
sur'-vant ('ebhedh; doulos): A very common word with a variety of meanings, all implying a greater or less degree of inferiority and want of freedom:
(1) The most frequent usage is as the equivalent of "slave" (which see), with its various shades in position (Ge 9:25; 24:9; Ex 21:5; Mt 10:24; Lu 17:7, and often); but also a hired workman where "hired servant" translates Hebrew and Greek expressions which differ from the above.
(2) An attendant in the service of someone, as Joshua was the "servant" the Revised Version (British and American) "minister" of Moses (Nu 11:28).
[SLAVE]
This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word.
In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early…
→ Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave
→ BOND
Laws of Moses concerning Ex 21:1-11,20,21,26,27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7
Kidnapping forbidden De 21:10-14; 24:7; 1Ti 1:10; Re 18:13
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
Prep | V-Hithpael — Preposition · verb hithpael participle (active) masculine singularHR/Vtrmsa
חָסֵר (chacer) means 'lacking' or 'needy.' It conveys a sense of being without something essential, such as in need or want. The word is built from the root that indicates deficiency or absence. It appears in contexts where something is missing or required.
חָסֵר adj. needy, lacking, in want of
base
H2638 חָסֵר
2638 chacer khaw-sare'
from 2637; lacking; hence, without:--destitute, fail, lack,
have need, void, want.
see HEBREW for 02637
חָסֵר (cha.ser) — lacking.
in need of, lacking, needy, in want of
Conj | Adj — ConjunctionHC/Aamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.