Proverbs 14:28 — Word Study
WLCבְּרָב־ עָ֥ם הַדְרַת־ מֶ֑לֶךְ וּבְאֶ֥פֶס לְ֝אֹ֗ם מְחִתַּ֥ת רָזֽוֹן׃
BSAA largerôb [multitude, abundance] populationʻam [of people, nation] is a king’smelek [royal, sovereign] splendorhădârâh [glory, honor, adornment] but a lackʼepheç [want, small number] of subjectslᵉʼôm [people, community] is a prince’srâzôwn△ [noble, high-ranking leader] ruinmᵉchittâh [destruction, terror, devastation]
| Greek | English | Parsing |
|---|---|---|
| בְּרָב־ | [is] in [the] multitude of | Preposition, noun common masculine singular construct |
| עָ֥ם | a people | Noun common, masculine singular absolute |
| הַדְרַת־ | [the] glory of | Noun common, feminine singular construct |
| מֶ֑לֶךְ | a king | Noun common, masculine singular absolute |
| וּבְאֶ֥פֶס | and in not | Conjunction, preposition, noun common masculine singular construct |
| לְ֝אֹ֗ם | a people | Noun common, masculine singular absolute |
| מְחִתַּ֥ת | [the] ruin of | Noun common, feminine singular construct |
| רָזֽוֹן׃ | a ruler | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A large population is a king’s splendor, but a lack of subjects is a prince’s ruin. |
| KJV | In the multitude of people is the king’s honour: but in the want of people is the destruction of the prince. |
| ASV | In the multitude of people is the king’s glory; But in the want of people is the destruction of the prince. |
| YLT | In the multitude of a people [is] the honour of a king, And in lack of people the ruin of a prince. |
| WEB | In the multitude of people is the king’s glory, but in the lack of people is the destruction of the prince. |
| BBE | A king's glory is in the number of his people: and for need of people a ruler may come to destruction. |
Where they part company is עָם — see How Translations Differ.
The sentence contains two main clauses connected by a contrast, emphasizing the relationship between population and leadership.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 14:28
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 a Strong Communitygenerated
Proverbs 14:28 presents a contrast between the glory that comes from having a large population and the ruin that follows from a lack of subjects. This verse emphasizes the significance of community for leadership, suggesting that a ruler's honor is derived from the people he governs. The surrounding verses in this chapter provide wisdom on various aspects of life, including the importance of patience and the impact of envy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 1:12–22 | But the more they were oppressed, the more they multiplied and flourished; so the Egyptians came to dread the Israelites. |
| 2 | 1 Kings 4:20–21 | The people of Judah and Israel were as numerous as the sand on the seashore, and they were eating and drinking and rejoicing. |
| 3 | 1 Kings 20:27 | The Israelites also mobilized, gathered supplies, and marched out to meet them. The Israelites camped before them like two small flocks of goats, while the Arameans covered the countryside. |
| 4 | 2 Kings 10:32–33 | In those days the LORD began to reduce the size of Israel. Hazael defeated the Israelites throughout their territory |
| 5 | 2 Kings 13:7 | Jehoahaz had no army left, except fifty horsemen, ten chariots, and ten thousand foot soldiers, because the king of Aram had destroyed them and made them like the dust at threshing. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — רֹב, be.rov-generated
The word רֹב (rov) means 'multitude' or 'abundance,' indicating a large quantity or greatness. It is often used in the Bible to describe God's power and the vastness of creation, as seen in Psalms and Isaiah. The parsing as a preposition and noun construct shows its function in describing the relationship between the multitude and the king's splendor.
In this verse, רֹב highlights the idea that a large population is a source of glory for a king, suggesting that the king's honor is directly linked to the number of people under his rule.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause centers around the finite verb הַדְרַת, is the glory of, which introduces two contrasting phrases: one describing the king's splendor with a large population and the other detailing the prince's ruin due to a lack of subjects. The structure emphasizes the relationship between the size of the population and the status of the ruler.
The Hebrew word order places the emphasis on the abundance of people as the source of glory, while the contrasting phrase highlights the consequences of having too few subjects.
Septuagint Backgroundgenerated
The Septuagint translates רֹב as πολλῷ (pollō), meaning 'many' or 'much,' which aligns closely with the Hebrew meaning of abundance. This choice reinforces the idea that a large number of people contributes to a king's glory.
For מְחִתָּה, the LXX uses συντριβὴ (suntreibē), which conveys a sense of destruction or ruin, emphasizing the dire consequences of lacking subjects.
In plain words — the whole versegenerated
Proverbs 14:28 tells us that a large population is a king's glory, while having no subjects leads to a prince's downfall. This verse shows how important a strong community is for leaders, as their honor and success depend on the people they govern.
Frequently Asked Questionsgenerated
It means that the size and strength of a community reflect positively on the king, enhancing his reputation and authority.
Without subjects, a prince lacks support and authority, leading to his downfall and inability to govern effectively.
It highlights the importance of community support for leaders, suggesting that their success is tied to the people they serve.
Proverbs often reflects on community, such as in Proverbs 27:17, which speaks about mutual support and growth among people.
Reflection Questionsgenerated
- How can I contribute to the strength of my community?
- In what ways do I see leadership affected by the support or lack of support from people?
- What are some examples of leaders who have thrived with strong communities?
- How can I encourage others to build a supportive and abundant community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 14:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the multitude of people [is] the king's honour,.... For it is a sign of a good and wise government, of clemency and righteousness being exercised, of liberty and property being enjoyed, of peace,
Read John Gill on Proverbs 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the multitude of people is the king's honour: but in the want of people is the destruction of the prince.
Read Robert Jamieson on Proverbs 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs the king’ s honour, because it is an evidence of his wise and good government. Under honour he here comprehends also strength and safety, (as appears from the opposite clause,) which depend much upon a prince’ s reputation. And honour may be here put for strength, as strength is put for honour or glory, 29:1 96:7.
Read Matthew Poole on Proverbs 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 14:28 In the multitude of people [is] the king’ s honour: but in the want of people [is] the destruction of the prince. Ver. 28. In the multitude of the people is the king’ s honour.] For that is a sign of peace, plenty, prosperity, and just government, as in Solomon’ s days, when "Israel and Judah were many, as the sand which is by the sea in multitude, eating, and drinking, and making merry." And as in Augustus’ s days, when Christ, the Prince of Peace, was born into the world, cuncta atque continua totius generis humani aut pax fuit, aut pactio. Ferdinand III, King of Spain, reigned full thirty-five years, in all which time, nec fames nec pestis fuit in regno suo, saith Lopez…
Read John Trapp on Proverbs 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) In the multitude of people is the king’s honour.—Not in ambitious wars. In these words speaks the “man of rest” (1 Chronicles 22:9). (Comp. the description of Solomon’s kingdom in the days of his prosperity; 1 Kings 4:20.)
Read Charles John Ellicott on Proverbs 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. In the multitude of people] It is the interest of every state to promote marriage by every means that is just and prudent; and to discourage, disgrace, and debase celibacy; to render bachelors incapable, after a given age, of all public employments: and to banish nunneries and monasteries from all parts of their dominions;-they have ever, from their invention, contributed more to vice than virtue; and are positively point blank against the law of God.
Read AdamClarke on Proverbs 14 →Albert Barnes1798–1870Barnes' Notes on the BibleA protest against the false ideal of national greatness to which Eastern kings, for the most part, have bowed down. Not conquest, or pomp, or gorgeous array, but a happy and numerous people form the true glory of a king.
Read Albert Barnes on Proverbs 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28. Multitude of people, etc. — More vividly, with Stuart, “The glory of a king is in a multitude of people; but the lack of people is the destruction of a prince.” Compare 2 Samuel 24:14-17.
Read Daniel Denison Whedon on Proverbs 14 →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
A large population is a king’s splendor, but a lack of subjects is a prince’s ruin.
In the multitude of people is the king’s glory, but in the lack of people is the destruction of the prince.
A large population is a king’s splendor, but a lack of subjects is a prince’s ruin.
A king’s glory is the abundance of people, but the lack of subjects is the ruin of a ruler.
Tyndale line
In the multitude of people is the king’s honour: but in the want of people is the destruction of the prince.
In the multitude of people is the king’s glory; But in the want of people is the destruction of the prince.
In the multitude of people is the king’s glory: but in the want of people is the destruction of the prince.
In the multitude of people is the king's honor: but in the want of people is the destruction of the prince.
In the multitude of the people is the honour of a King, and for the want of people commeth the destruction of the Prince.
Strictly literal
In the multitude of people is the king's glory; but in the lack of people is the ruin of a prince.
In the multitude of a people [is] the honour of a king, And in lack of people the ruin of a prince.
The honor of a king [is] in the multitude of a people, || And the ruin of a prince in lack of people.
In the multitude of people is the king's glory; but in the want of a population is the downfall of the prince.
The glory of a king is found in the great number of his people, but without people the prince is ruined.
From the Latin
In the multitude of people is the dignity of the king: and in the small number of people the dishonour of the prince.
Simplified
The glory of a king is the number of his subjects, for a ruler is nothing without them.
A king's glory is in the number of his people: and for need of people a ruler may come to destruction.
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 states, 'בְּרָב־ עָ֥ם הַדְרַת־ מֶ֑לֶךְ וּבְאֶ֥פֶס לְ֝אֹ֗ם מְחִתַּ֥ת רָזֽוֹן׃', which translates to 'A large population is a king’s splendor, but a lack of subjects is a prince’s ruin.' The Septuagint agrees with the Masoretic Text in terms of the words used, as all eight words match in this verse. There are no significant differences noted between these witnesses, indicating a strong consistency in this passage across these ancient texts.
בְּרָב־ עָ֥ם הַדְרַת־ מֶ֑לֶךְ וּבְאֶ֥פֶס לְ֝אֹ֗ם מְחִתַּ֥ת רָזֽוֹן׃
8 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.
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 14:28
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.
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
הֲדָרָה (hadarah) is a feminine noun meaning adornment or glory. It can refer to beauty or honor, particularly in the context of public worship or the glory of a king. The word is derived from a related term, הָדָר (hadar), which also conveys notions of decoration.
[הֲדָרָה] n.f. adornment, glory
base
H1927 הֲדָרָה
1927 hadarah had-aw-raw'
feminine of 1926; decoration:--beauty, honour.
see HEBREW for 01926
הֲדָרָה (ha.da.rah) — adornment.
1) adornment, glory
1a) holy adornment (of public worship)
1b) glory (of the king)
N-fs — 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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word אֶ֫פֶס (*'ephec*) primarily means 'ceasing' or 'end,' and it can express non-existence. It also refers to the dual form אֹ֫פֶס (*'ofes*), which denotes the 'soles' or 'ankles' as the two extremities of the feet. The entries highlight its usage in various contexts, including adverbial forms indicating absence or limitation.
אֶ֫פֶס, אָ֑פֶס n.m. prop. ceasing, hence
end, extremity
Expressing non-existence
base
[אֹ֫פֶס] n.[m.] only in the du. lit. the two extremities, i.e. either the soles of the feet, or the ankles
base
H657a אֶ֫פֶס, אָ֑פֶס prop. ceasing, hence . end, extremity
. Expressing non-existence
H657b אֹ֫פֶס only in the du. lit. the two extremities, i.e. either the soles of the feet, or the ankles
657 'ephec eh'-fes
from 656; cessation, i.e. an end (especially of the earth);
often used adverb, no further; also (like 6466) the ankle (in
the dual), as being the extremity of the leg or foot:--ankle,
but (only), end, howbeit, less than nothing, nevertheless
(where), no, none (beside), not (any, -withstanding), thing of
nought, save(-ing), there, uttermost part, want, without
(cause).
see HEBREW for 0656
see HEBREW for 06466
אֶ֫פֶס (e.phes) — end.
1) ceasing, end, finality
2) expressing non-existence
אֹ֫פֶס (o.phes) — soles.
the two extremities, i.e. either the soles of the feet or the ankles
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
לְאֹם, transliterated as lom, refers to a 'people' or 'nation.' It is derived from an unused root meaning to gather, indicating a sense of community. The term is noted as chiefly late in usage according to Brown-Driver-Briggs.
לְאֹם, לְאוֹם n.m. people, poet. and chiefly late
base
H3816 לְאֹם, לְאוֹם people, poet. and chiefly late
3816 lom leh-ome'
or l owm {leh-ome'}; from an unused root meaning to gather; a
community:--nation, people.
לְאֹם (le.om) — people.
a people, nation
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
מְחִתָּה (mchittah) refers to concepts of terror, destruction, and ruin. It is derived from a root meaning dissolution, indicating both physical ruin and emotional dismay. The entries consistently highlight its association with fear and devastation.
מְחִתָּה n.f. terror, destruction, ruin
base
H4288 מְחִתָּה terror, destruction, ruin
4288 mchittah mekh-it-taw'
from 2846; properly, a dissolution; concretely, a ruin, or
(abstractly) consternation:--destruction, dismaying, ruin,
terror.
see HEBREW for 02846
מְחִתָּה (me.chit.tah) — terror.
1) destruction, ruin, terror, a breaking
1a) terror, dismay, object of terror
1b) ruin
N-fs — 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…
רָזוֹן (razown) refers to a dignitary or ruler, often translated as 'prince' or 'potentate.' It is derived from the root word meaning to be strong or powerful. The term appears in contexts related to authority, such as in Proverbs 14:28.
רָזוֹן n.m. potentate;—abs. Pr 14:28
ref
H7333 רָזוֹן
7333 razown raw-zone'
from 7336; a dignitary:--prince.
see HEBREW for 07336
רָזוֹן (ra.zon) — prince.
potentate, ruler
N-ms — Noun common · masculine singular absoluteHNcmsa
rool'-er:
1. In the Old Testament:
(1) moshel, "ruler," "prince," "master" (tyrant), applied to Joseph in Egypt (Ge 45:8; compare Ps 105:21); to the Philistines (Jud 15:11); to David's descendants, the future kings of Israel (2Ch 7:18; compare Jer 33:26); to Pharaoh (Ps 105:20); to a wicked prince, a tyrant (Pr 28:15; compare Isa 14:5; 49:7); to theocratic king, the Messiah (Mic 5:2); it is often used in…