Proverbs 19:11 — Word Study
WLCשֵׂ֣כֶל אָ֭דָם הֶאֱרִ֣יךְ אַפּ֑וֹ וְ֝תִפאַרְתּ֗וֹ עֲבֹ֣ר עַל־ פָּֽשַׁע׃
BSAA man’sʼâdâm [having understanding, intelligence] insightsekel [prudence, wisdom] gives him patienceʼârak■ [to prolong, make long] and his virtuetiphʼârâh [beauty, glory] is to overlookʻâbar [pass over, ignore] an offensepeshaʻ [transgression, rebellion against God or others]
| Greek | English | Parsing |
|---|---|---|
| שֵׂ֣כֶל | [the] prudence of | Noun common, masculine singular construct |
| אָ֭דָם | a person | Noun common, masculine singular absolute |
| הֶאֱרִ֣יךְ | it makes long | Verb, Hiphil, perfect third person masculine singular |
| אַפּ֑וֹ | anger his | Noun common masculine singular construct, suffix |
| וְ֝תִפאַרְתּ֗וֹ | and glory his | Conjunction, noun common feminine singular construct, suffix |
| עֲבֹ֣ר | [is] to pass | Verb, Qal, infinitive construct common |
| עַל־ | over | Preposition |
| פָּֽשַׁע׃ | transgression | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A man’s insight gives him patience, and his virtue is to overlook an offense. |
| KJV | The discretion of a man deferreth his anger; and it is his glory to pass over a transgression. |
| ASV | The discretion of a man maketh him slow to anger; And it is his glory to pass over a transgression. |
| YLT | The wisdom of a man hath deferred his anger, And his glory [is] to pass over transgression. |
| WEB | The discretion of a man makes him slow to anger. It is his glory to overlook an offense. |
| BBE | A man's good sense makes him slow to wrath, and the overlooking of wrongdoing is his glory. |
Where they part company is עֲבֹ֣ר — see How Translations Differ.
The sentence is structured around a main clause with two additional phrases that elaborate on the subject and predicate.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָרַךְ
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 19:11
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 19:11 highlights the value of insight and patience in a person's character. The surrounding verses discuss the foolishness of luxury and the consequences of anger, emphasizing the contrast between wise and foolish behavior. This wisdom literature encourages readers to cultivate understanding and patience as virtues that lead to better relationships and decision-making.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 12:16 | A fool’s anger is known at once, but a prudent man overlooks an insult. |
| 2 | Proverbs 14:29 | A patient man has great understanding, but a quick-tempered man promotes folly. |
| 3 | Proverbs 15:18 | A hot-tempered man stirs up strife, but he who is slow to anger calms dispute. |
| 4 | Proverbs 16:32 | He who is slow to anger is better than a warrior, and he who controls his temper is greater than one who captures a city. |
| 5 | Proverbs 17:14 | To start a quarrel is to release a flood; so abandon the dispute before it breaks out. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — שֵׂכֶל, Se.khelgenerated
The Hebrew word שֵׂ֫כֶל (sekel) refers to understanding and intelligence, encompassing concepts like prudence and insight. It implies success in decision-making and discernment, highlighting the importance of wisdom in navigating life's challenges.
In this verse, שֵׂ֫כֶל is positioned as the source of patience, indicating that true wisdom enables a person to endure and respond thoughtfully rather than react impulsively.
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 verb הֶאֱרִ֣יךְ (it makes long) governs the structure of the sentence, with two phrases extending from it: the subject שֵׂ֣כֶל (insight) and the predicate וְ֝תִפאַרְתּ֗וֹ (and his virtue). The sentence emphasizes the relationship between insight and the resulting patience.
The prepositional phrase עַל־ (over) introduces the object of the action, פָּֽשַׁע (transgression), indicating what is being overlooked. This structure highlights the wisdom in choosing patience over anger.
Septuagint Backgroundgenerated
In the Septuagint, שֵׂכֶל is rendered as ἐλεήμων (merciful), which shifts the focus slightly from prudence to a compassionate response, suggesting that wisdom leads to mercy.
The choice of παρανόμοις for פָּֽשַׁע indicates a broader understanding of offenses as transgressions against the law, aligning with the moral implications of wisdom.
In plain words — the whole versegenerated
Proverbs 19:11 teaches that a wise person who understands will be patient and can overlook wrongs done to him. This wisdom is valuable in relationships and helps to avoid unnecessary conflict.
Frequently Asked Questionsgenerated
It means that understanding and wisdom allow a person to remain calm and composed, even in difficult situations.
Overlooking an offense shows maturity and wisdom, as it prevents unnecessary conflict and promotes peace.
Patience is seen as a virtue because it reflects self-control and the ability to endure challenges without resorting to anger.
Transgression refers to wrongdoing or rebellion, and the ability to overlook such actions is a sign of wisdom and strength.
Reflection Questionsgenerated
- In what situations have I found it difficult to overlook an offense?
- How can I cultivate more patience in my daily interactions?
- What role does understanding play in my ability to forgive others?
- How can I apply the wisdom of this verse in my relationships with family and friends?
The early church on this verse — how the Fathers read it
Early commentators like Bede reflect on this verse, discussing the nature of wisdom and patience as essential qualities for teachers and leaders.
The doctrine of a man is known through patience. The perfection of ecclesiastical doctrine is shown through the patience of the teachers,Early Church Fathers on Proverbs 19 →
"And his glory passes away unjustly." For certainly it is characteristic of a perfect teacher to bear the wickedness of others patiently, while also skillfully preventing his own frailty from committing unjust actions.Early Church Fathers on Proverbs 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 19:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe discretion of a man deferreth his anger,.... That he does not show it immediately; but takes time to consider of the offence given him, and makes use of a proper time to resent what is fit should
Read John Gill on Proverbs 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe discretion of a man deferreth his anger; and it is his glory to pass over a transgression. The discretion of a man deferreth his anger. Discretion maketh a man long-suffering and patient of wrongs.
Read Robert Jamieson on Proverbs 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is opposed to the perverse judgment of worldly men, who account it folly and stupidity not quickly to resent a provocation, and a dishonour and reproach not to revenge it.
Read Matthew Poole on Proverbs 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 19:11 The discretion of a man deferreth his anger; and [it is] his glory to pass over a transgression.Ver. 11. The discretion of a man deferreth his anger.] Plato, when angry with his servant, would not correct him at that time, but let him go with Vapulares nisi irascerer, I am too angry to beat thee. A young man that had been brought up with Plato, returning home to his father’ s house, and hearing his father chide and exclaim furiously, said, "I have never seen the like with Plato." Anger, by being deferred, may be diminished, so it be not concealed for a further opportunity of mischief, as Absalom’ s towards Amnon, and Tiberius’ s, who, the more he meditated revenge, the more…
Read John Trapp on Proverbs 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) It is his glory to pass over a transgression.—In this he imitates a Greater. Comp. Micah 7:18; Romans 3:25; Matthew 5:45.)
Read Charles John Ellicott on Proverbs 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. It is his glory to pass over a transgression.] "No," says what is termed a man of honour; "he must meet me as a gentleman; I must have his blood, let God say what he will." O poor, dastardly coward! thou canst not bear the reproach of poor, flimsy, paltry fellows who ridicule thee, because thou hast refused to commit murder. Such laws should be put down by law; and the man that gives a challenge should be hanged, because he intends to commit murder.
Read AdamClarke on Proverbs 19 →CambridgeThe Cambridge Bible for Schools and Colleges11. deferreth his anger] maketh him slow to anger, R.V.; ἐλεήμωνἀνὴρμακροθυμεῖ, LXX. Comp. Isaiah 48:9, where the Heb. phrase is the same as here. The cognate Heb. phrase “slow to anger,” occurs frequently, e.g. Psalms 103:8. Comp. James 1:19-20.
Read Cambridge on Proverbs 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Deferreth his anger — Literally, lengthens his nose or nostrils; his discretion makes him slow to anger. For this peculiar Orientalism see Proverbs 14:17; Proverbs 14:29; Proverbs 15:1; Proverbs 15:18; Proverbs 16:32.
Read Daniel Denison Whedon on Proverbs 19 →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 man’s insight gives him patience, and his virtue is to overlook an offense.
The discretion of a man makes him slow to anger. It is his glory to overlook an offense.
A man’s insight gives him patience, and his virtue is to overlook an offense.
A person’s wisdom makes him slow to anger, and it is his glory to overlook an offense.
Tyndale line
The discretion of a man deferreth his anger; and it is his glory to pass over a transgression.
The discretion of a man maketh him slow to anger; And it is his glory to pass over a transgression.
The discretion of a man maketh him slow to anger; and it is his glory to pass over a transgression.
The discretion of a man deferreth his anger; and it is his glory to pass over a transgression.
The discretion of man deferreth his anger: and his glory is to passe by an offence.
Strictly literal
The discretion of a man maketh him slow to anger, and it is his glory to pass over a transgression.
The wisdom of a man hath deferred his anger, And his glory [is] to pass over transgression.
The wisdom of a man has deferred his anger, || And his glory [is] to pass over transgression.
It is intelligence in man to be slow in his anger, and it is his glory to pass over a transgression.
Discretion makes a person slow to anger and it is his glory to overlook an offense.
From the Latin
The learning of a man is known by patience and his glory is to pass over wrongs.
Simplified
If you have good sense you'll be slow to get angry; you gain respect by forgiving wrongs.
A man's good sense makes him slow to wrath, and the overlooking of wrongdoing is his glory.
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 share significant agreement in this verse, with five of the eight words matched. However, the Septuagint's word order and specific articles differ, reflecting its own interpretative choices.
שֵׂ֣כֶל אָ֭דָם הֶאֱרִ֣יךְ אַפּ֑וֹ וְ֝תִפאַרְתּ֗וֹ עֲבֹ֣ר עַל־ פָּֽשַׁע׃
5 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 19:11
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.
שֵׂ֫כֶל (sekel) refers to intelligence and understanding, encompassing concepts like prudence, insight, and wisdom. It can imply success and good sense, but also has a negative connotation of cunning or craftiness. The term appears in contexts that highlight its importance in decision-making and discernment.
שֵׂ֫כֶל, שֶׂ֫כֶל n.m. prudence, insight
base
H7922 שֵׂ֫כֶל, שֶׂ֫כֶל
7922 sekel seh'-kel
or sekel {say'-kel}; from 7919; intelligence; by implication,
success:--discretion, knowledge, policy, prudence, sense,
understanding, wisdom, wise.
see HEBREW for 07919
שֵׂ֫כֶל (se.khel) — understanding.
1) prudence, insight, understanding
1a) prudence, good sense
1b) insight, understanding
1c) cunning, craft (bad sense)
Aramaic equivalent: sokh.le.ta.nu (שׇׂכְלְתָנוּ "insight" H7924)
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
אָרַךְ (arak) is a Hebrew verb meaning to be long or to prolong, often in relation to time. It can denote both a literal and figurative sense of lengthening, such as prolonging days or making tent cords longer. The entries indicate that it is primarily used in the Qal and Hiphil stems, with a focus on duration and continuation.
[אָרַךְ, אָרֵךְ] vb. be long, almost alw. of time
Qal be long
Hiph.
trans. prolong
intrans. grow long, continue long
base
H748 [אָרַךְ, אָרֵךְ] be long, almost alw. of time .be long
. . trans. prolong
. intrans. grow long, continue long
748 'arak aw-rak'
a primitive root; to be (causative, make) long (literally or
figuratively):--defer, draw out, lengthen, (be, become, make,
pro-)long, + (out-, over-)live, tarry (long).
אָרַךְ (a.rakh) — to prolong.
1) to be long, prolong
1a) (Qal) to be long
1b) (Hiphil)
1b1) to prolong (days)
1b2) to make long (tent cords)
1b3) to grow long, continue long
Aramaic equivalent: a.rakh (אֲרִיךְ "be proper" H0749)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
תִּפְאָרָה (tiph'arah) refers to beauty and glory, encompassing both physical and abstract qualities. It can denote the beauty of garments and jewels, the glory associated with rank or God, and even the honor of Israel. The term is built from the root meaning 'ornament' and covers a range of meanings related to splendor and majesty.
תִּפְאָרָה n.f. beauty, glory
base
H8597 תִּפְאָרָה beauty, glory
8597 tiph'arah tif-aw-raw'
or tiphereth {tif-eh'-reth}; from 6286; ornament (abstractly
or concretely, literally or figuratively):--beauty(- iful),
bravery, comely, fair, glory(-ious), hono; ornament
(abstractly or concretely, literally or
figuratively):--beauty(-iful), bravery, comely, fair,
glory(-ious), honour, majesty.
see HEBREW for 06286
תִּפְאָרָה (tiph.a.rah) — beauty.
1) beauty, splendour, glory
1a) beauty, finery (of garments, jewels)
1b) glory
1b1) of rank, renown
1b2) as attribute of God
1c) honour (or nation Israel)
1d) glorying, boasting (of individual)
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
N-ms — Noun common · masculine singular absoluteHNcmsa
trans-gresh'-un: From "transgress," to pass over or beyond; to overpass, as any rule prescribed as the limit of duty; to break or violate, as a law, civil or moral; the act of transgressing; the violation of a law or known principle of rectitude; breach of command; offense; crime; sin. In the Old Testament pesha`, occurs 80 times, rendered in all versions by "transgression." Its meaning is "rebellion"; see REBELLION. The word "rebellion" differs from this word in that it may be in the heart, though no opportunity should be granted for its manifestation: "An evil man seeketh only rebellion" (Pr 17:11). Here the wise man contemplates an evil heart, looking for an excuse or opportunity to rebel.
The New Testament uses parabasis, "trespass": "The law .... was added because of transgressions" (