Proverbs 13:8 — Word Study
WLCכֹּ֣פֶר נֶֽפֶשׁ־ אִ֣ישׁ עָשְׁר֑וֹ וְ֝רָ֗שׁ לֹא־ שָׁמַ֥ע גְּעָרָֽה׃
BSARichesʻôsher [wealth, treasures] may ransomkôpher [pay a redemption price, save] a man’sʼîysh [person's, individual's] lifenephesh [soul, living being] ◂but a poorrûwsh [destitute, needy] man hearsshâmaʻ■ [person, individual, listens, pays attention to] nolôʼ [not any] threatgᵉʻârâh [rebuke, stern warning, correction]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֣פֶר | [the] ransom of | Noun common, masculine singular construct |
| נֶֽפֶשׁ־ | [the] life of | Noun common, feminine singular construct |
| אִ֣ישׁ | a person | Noun common, masculine singular absolute |
| עָשְׁר֑וֹ | [is] wealth his | Noun common masculine singular construct, suffix |
| וְ֝רָ֗שׁ | and a poor [person] | Conjunction, verb qal participle (active) masculine singular |
| לֹא־ | not | Particle |
| שָׁמַ֥ע | he hears | Verb, Qal, perfect third person masculine singular |
| גְּעָרָֽה׃ | a threat | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Riches may ransom a man’s life, but a poor man hears no threat. |
| KJV | The ransom of a man’s life are his riches: but the poor heareth not rebuke. |
| ASV | The ransom of a man’s life is his riches; But the poor heareth no threatening. |
| YLT | The ransom of a man's life [are] his riches, And the poor hath not heard rebuke. |
| WEB | The ransom of a man’s life is his riches, but the poor hear no threats. |
| BBE | A man will give his wealth in exchange for his life; but the poor will not give ear to sharp words. |
The translations agree on the meaning of כֹּפֶר as ransom — see How Translations Differ.
The sentence consists of a main clause followed by a contrasting clause, emphasizing the difference between the rich and the poor.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרוּשׁ
verbשָׁמַע
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 13:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom on Wealth and Povertygenerated
Proverbs 13:8 contrasts the power of wealth with the plight of the poor. The verse highlights the idea that riches can serve as a means of protection or ransom, while the poor are depicted as being free from threats, possibly due to their lack of exposure to the dangers that wealth can attract. This section of Proverbs offers insights into the nature of wealth and its implications for life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:35 | He will not be appeased by any ransom, or persuaded by lavish gifts. |
| 2 | Exodus 21:30 | If payment is demanded of him instead, he may redeem his life by paying the full amount demanded of him. |
| 3 | Job 2:4 | “Skin for skin!” Satan replied. “A man will give up all he owns in exchange for his life. |
| 4 | Psalm 49:6–10 | They trust in their wealth and boast in their great riches. |
| 5 | Jeremiah 41:8 | But ten of the men among them said to Ishmael, “Do not kill us, for we have hidden treasure in the field—wheat, barley, oil, and honey!” So he refrained from killing them with the others. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — כֹּפֶר, Ko.fergenerated
The word כֹּפֶר (kofer) is a noun meaning 'ransom' or 'redemption price.' It is derived from a root that implies covering or protection. In this verse, it signifies how wealth can serve as a means to save or protect a person's life, indicating the value placed on material possessions in society.
The usage of כֹּפֶר in contexts related to redemption emphasizes its role in providing safety and security, as seen in other biblical passages. This word appears frequently in discussions of life and death, underscoring its significance in the moral and ethical considerations surrounding wealth.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that כֹּפֶר is rendered as ransom in the BSB, KJV, ASV, YLT, WEB, and BBE, indicating a consistent understanding of the term across different versions.
Sentence Structuregenerated
The finite verb שָׁמַ֥ע, he hears, governs the structure of the verse, with two main phrases: one describing the potential of riches to ransom and the other contrasting the poor man's lack of response to threats. This structure emphasizes the contrast between wealth and poverty.
The word order places emphasis on the subject וְ֝רָ֗שׁ, and a poor, highlighting the state of the poor in relation to the preceding discussion on riches.
Septuagint Backgroundgenerated
The Septuagint translates כֹּפֶר as λύτρον (lytron), which also means 'ransom' or 'redemption.' This choice aligns closely with the Hebrew meaning, emphasizing the concept of wealth as a means of salvation.
The translation of גְּעָרָֽה as ἀπειλήν (apeilēn) indicates a focus on the aspect of threat or warning, suggesting a nuanced understanding of the consequences faced by the poor.
In plain words — the whole versegenerated
Proverbs 13:8 teaches that wealth can save a person's life, but a poor person does not hear threats. This highlights the different experiences of the rich and the poor in society.
Frequently Asked Questionsgenerated
It suggests that wealth can provide protection or escape from danger, acting as a means to save one's life.
This may imply that the poor are less likely to face the dangers or pressures that wealth can attract, leading to a sense of freedom from threats.
It presents wealth as a double-edged sword: it can offer security but also brings its own set of challenges.
It encourages reflection on the true value of wealth and the different lives people lead based on their financial status.
Reflection Questionsgenerated
- In what ways have I seen wealth provide security in my life or the lives of others?
- How can I better understand the challenges faced by those who are poor?
- What does this verse teach about the responsibilities that come with wealth?
- 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
Early Church Fathers reference this verse to discuss the implications of wealth and its moral responsibilities, highlighting the contrast between the rich and the poor.
Just as the foot is the measure of the sandal, so the physical needs of each person are the measure of what he should possess.Early Church Fathers on Proverbs 13 →
And what use is it to recount how many, because of their failure to manage properly their material riches, have received the same punishment as the rich man in the Gospel? Or how many,Early Church Fathers on Proverbs 13 →
Against those who have given money that they might be entirely undisturbed by evil, an accusation cannot be brought. For they have sustained the loss and sacrifice of their goods that they might not hurt or destroy their soul,Early Church Fathers on Proverbs 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 13:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe ransom of a man's life [are] his riches,.... As Benhadad's were to him, when he was in the hands of the king of Israel, 1 Kings 20:34; and as the treasures the ten men had in the field were to
Read John Gill on Proverbs 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe ransom of a man's life are his riches: but the poor heareth not rebuke. The ransom of a man's life (are) his riches: but the poor heareth not rebuke.
Read Robert Jamieson on Proverbs 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse sets forth, either, 1. The several advantages of riches and poverty. Riches enable a man to redeem his life when it is in greatest danger, and poverty preserves a man from those rebukes and injuries which endanger and oft destroy the rich. Or, 2. The convenience of poverty above riches. Riches frequently expose men to the peril of losing their lives by false accusers, or thieves, or tyrants, which they are forced to redeem with the loss of their riches; whereas poverty commonly secures men not only from such kinds of death, but even from rebukes and injuries; partly because such persons are cautious that they may not offend or provoke others; and partly because their persons and…
Read Matthew Poole on Proverbs 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 13:8 The ransom of a man’ s life [are] his riches: but the poor heareth not rebuke. Ver. 8. The ransom of a man’ s life are his riches.] They may help a man out at a dead lift, and get him a release out of captivity, or a lease of his life. "Slay us not," say they, "for we have treasures in the field. So he forebore, and slew them not among their brethren." Some read it thus: ‘ The price of a man’ s life are his riches.’ It costs him his life that he is rich; as Naboth, and as many Turkish viziers. In the days of Caligula the tyrant, publicum crimen fuit divitem fuisse, it was crime enough to be rich. And in the reign of Henry II of France, many were burned for religion, as was…
Read John Trapp on Proverbs 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) The ransom of a man’s life are his riches.—In times of trouble he may have to give them all to save his life. For the spiritual sense comp. Luke 16:9. But the poor heareth not rebuke.—Or, threatening. (Comp. Job 3:18; Job 39:7.) He has no need to regard it; his poverty and insignificance are his protection.
Read Charles John Ellicott on Proverbs 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. The ransom of a man's life] Those who have riches have often much trouble with them; as they had much trouble to get them, so they have much trouble to keep them. In despotic countries, a rich man is often accused of some capital crime, and to save his life, though he may be quite innocent, is obliged to give up his riches; but the poor, in such countries, are put to no trouble.
Read AdamClarke on Proverbs 13 →CambridgeThe Cambridge Bible for Schools and Colleges8. heareth] i.e. heedeth. Comp. Proverbs 13:1. rebuke] Rather threatening; ἀπειλήν, LXX. If wealth has its advantage in enabling its possessor to purchase deliverance from danger and death (as, for example, by paying a ransom to robbers, or a fine or bribe in a court of justice), so has poverty in conferring immunity from the perils by which the rich are threatened: cantabit vacuus coram latrone viator.
Read Cambridge on Proverbs 13 →Albert Barnes1798–1870Barnes' Notes on the BibleOn the one side is the seeming advantage of wealth. The rich man who gets out of many troubles often escapes from a just retribution by his money.
Read Albert Barnes on Proverbs 13 →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
Riches may ransom a man’s life, but a poor man hears no threat.
The ransom of a man’s life is his riches, but the poor hear no threats.
Riches may ransom a man’s life, but a poor man hears no threat.
The ransom of a person’s life is his wealth, but the poor person hears no threat.
Tyndale line
The ransom of a man’s life are his riches: but the poor heareth not rebuke.
The ransom of a man’s life is his riches; But the poor heareth no threatening.
The ransom of a man’s life is his riches: but the poor heareth no threatening.
The ransom of a man's life is his riches: but the poor heareth not rebuke.
A man will giue his riches for the ransome of his life: but the poore cannot heare ye reproch.
Strictly literal
The ransom of a man's life is his riches; but the indigent heareth not rebuke.
The ransom of a man's life [are] his riches, And the poor hath not heard rebuke.
The ransom of a man’s life [are] his riches, || And the poor has not heard rebuke.
As the ransom of a man's life [hath he often to give] his riches; but the poor heareth no threat.
The ransom of a rich man's life is his wealth, but a poor person does not hear a threat.
From the Latin
The ransom of a man’s life are his riches: but he that is poor beareth not reprehension.
Simplified
The rich can pay a ransom to save their lives, but the poor aren't troubled in this way.
A man will give his wealth in exchange for his life; but the poor will not give ear to sharp words.
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 presents the verse as כֹּ֣פֶר נֶֽפֶשׁ־ אִ֣ישׁ עָשְׁר֑וֹ וְ֝רָ֗שׁ לֹא־ שָׁמַ֥ע גְּעָרָֽה׃. The Septuagint matches 7 of the 8 words, indicating a strong alignment with the Hebrew text, while the Dead Sea Scrolls show some restoration but agree in essence with the Masoretic Text.
כֹּ֣פֶר נֶֽפֶשׁ־ אִ֣ישׁ עָשְׁר֑וֹ וְ֝רָ֗שׁ לֹא־ שָׁמַ֥ע גְּעָרָֽה׃
7 of the 8 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.
[כפר] [נפש] [איש] [עשר׳ו] [ורש] לא שמע גערה
2 words on the leather — 1 partly restored, 5 supplied entire by an editor.
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 13:8
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.
כֹּפֶר (kofer) has several meanings, including 'ransom' or 'price of a life,' 'pitch' (as in bitumen), 'henna' (a plant), and 'village.' It is derived from a root meaning 'cover.' The word appears in contexts related to redemption and construction, notably in Genesis 6:14 and 1 Samuel 6:18.
ref
כֹּ֫פֶר n.m. name of a plant, El Ḥenna
base
כֹּפֶר n.[m.] village;—only sg. cstr. 1 S 6:18
ref
H3724a כֹּפֶר the price of a life, ransom H3724b כֹּ֫פֶר pitch H3724c כֹּ֫פֶר name of a plant H3724d כֹּפֶר village
3724 kopher ko'-fer
from 3722; properly, a cover, i.e. (literally) a village (as
covered in); (specifically) bitumen (as used for coating), and
the henna plant (as used for dyeing); figuratively, a
redemption-price:--bribe, camphire, pitch, ransom,
satisfaction, sum of money, village.
see HEBREW for 03722
כֹּפֶר (ko.pher) — ransom.
price of a life, ransom, bribe
כֹּ֫פֶר (ko.pher) — pitch.
asphalt, pitch (as a covering)
כֹּ֫פֶר (ko.pher) — henna.
the henna plant, name of a plant (henna?)
כֹּפֶר (ko.pher) — village.
village
Another spelling of ka.phar (כָּפָר "village" H3723H)
N-ms — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
עֹ֫שֶׁר (osher) primarily means 'riches' or 'wealth.' It is derived from the root word associated with abundance. The entries consistently emphasize its meaning related to material wealth, with no significant disagreement among lexicons.
H6239 עֹ֫שֶׁר riches
6239 `osher o'-sher
from 6238; wealth:--X far (richer), riches.
see HEBREW for 06238
עֹ֫שֶׁר (o.sher) — riches.
wealth, riches
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
רוּשׁ (ruwsh) means to be poor or in want, covering the state of lacking resources or necessities. It can refer to a poor man or the action of impoverishing oneself, as noted in various forms like the Qal and Hithpolel. The entries indicate a focus on destitution and neediness.
[רוּשׁ or רִישׁ] 24 vb. be in want, poor
Qal young lions are in want and hunger
Hithpō‛lēl one impoverishing himself
base
H7326 [רוּשׁ or רִישׁ] be in want, poor
7326 ruwsh roosh
a primitive root; to be destitute:--lack, needy, (make self)
poor (man).
רוּשׁ (rush) — be poor.
1) to be poor, be in want, lack
1a) (Qal)
1a1) to be poor
1a2) to be in want or hunger
1a3) poor man (subst)
1b)(Hithpolel) one impoverishing himself (participle)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
גְּעָרָה (g'arah) means 'rebuke' or 'reproof.' It is derived from the root word גָּעַר (ga'ar), which also relates to chiding. The entries consistently define it within the context of reprimanding or correcting.
גְּעָרָה n.f. rebuke
base
H1606 גְּעָרָה rebuke
1606 g`arah gheh-aw-raw'
from 1605; a chiding:--rebuke(-ing), reproof.
see HEBREW for 01605
גְּעָרָה (ge.a.rah) — rebuke.
a rebuke, reproof
N-fs — Noun common · feminine singular absoluteHNcfsa