Proverbs 19:7 — Word Study
WLCכָּ֥ל אֲחֵי־ רָ֨שׁ׀ שְֽׂנֵאֻ֗הוּ אַ֤ף כִּ֣י מְ֭רֵעֵהוּ רָחֲק֣וּ מִמֶּ֑נּוּ מְרַדֵּ֖ף אֲמָרִ֣ים לוֹ הֵֽמָּה׃
BSAAllkôl [every single one] the brothersʼâch [relatives, kin] of a poor manrûwsh [destitute, needy] hate himsânêʼ■ [feel intense dislike for] how much moreʼaph [to a greater extent] do his friendsmêrêaʻ [companions, close associates] avoidrâchaq■ [go far from, distance themselves from] himmin He may pursue themrâdaph [chase after, follow] with pleadingʼêmer [words, requests] but theyhêm are nowhere to be foundlôʼ [completely absent, missing]
| Greek | English | Parsing |
|---|---|---|
| כָּ֥ל | all | Noun common, masculine singular construct |
| אֲחֵי־ | [the] brothers of | Noun common, masculine plural construct |
| רָ֨שׁ׀ | a poor [person] | Verb, Qal, participle (active) masculine singular |
| שְֽׂנֵאֻ֗הוּ | they hate him | Verb qal perfect third person common plural, suffix |
| אַ֤ף | indeed? | Particle |
| כִּ֣י | for | Particle |
| מְ֭רֵעֵהוּ | friend[s] his | Noun common masculine plural construct, suffix |
| רָחֲק֣וּ | they are distant | Verb, Qal, perfect third person common plural |
| מִמֶּ֑נּוּ | from him | Preposition, suffix |
| מְרַדֵּ֖ף | [one who] pursues | Verb, Piel, participle (active) masculine singular |
| אֲמָרִ֣ים | words | Noun common, masculine plural absolute |
| לוֹ | to him | Preposition, suffix |
| הֵֽמָּה׃ | they | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All the brothers of a poor man hate him— how much more do his friends avoid him! He may pursue them with pleading, but they are nowhere to be found. |
| KJV | All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth them with words, yet they are wanting to him. |
| ASV | All the brethren of the poor do hate him: How much more do his friends go far from him! He pursueth them with words, but they are gone. |
| YLT | All the brethren of the poor have hated him, Surely also his friends have been far from him, He is pursuing words — they are not! |
| WEB | All the relatives of the poor shun him; how much more do his friends avoid him! He pursues them with pleas, but they are gone. |
| BBE | All the brothers of the poor man are against him: how much more do his friends go far from him! ... |
Where they part company is שְֽׂנֵאֻ֗הוּ — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate clauses that elaborate on the main idea of rejection.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbרוּשׁ
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 19:7
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 Consequences of Povertygenerated
Proverbs 19:7 illustrates the harsh reality faced by the poor, where even familial bonds can turn cold. The verse emphasizes that not only do his brothers reject him, but his friends also distance themselves, indicating a societal tendency to shun those in need. This theme resonates throughout the book of Proverbs, which often addresses the contrasts between the rich and the poor, as seen in Proverbs 19:4 and Proverbs 14:20.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 19:4 | Wealth attracts many friends, but a poor man is deserted by his friend. |
| 2 | Proverbs 14:20 | The poor man is hated even by his neighbor, but many are those who love the rich. |
| 3 | Psalm 38:11 | My beloved and friends shun my disease, and my kinsmen stand at a distance. |
| 4 | Psalm 88:8–18 | You have removed my friends from me; You have made me repulsive to them; I am confined and cannot escape. |
| 5 | Ecclesiastes 9:15–16 | Now a poor wise man was found in the city, and he saved the city by his wisdom. Yet no one remembered that poor man. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שְֽׂנֵאֻ֗הוּ, se.ne.'U.hugenerated
The verb שָׂנֵא (sane') means 'to hate' and encompasses feelings of intense dislike or hostility. It is used in various contexts to describe personal animosity and enmity, applicable to both humans and divine perspectives. The parsing indicates a perfect tense, showing a completed action of hatred by the brothers.
In this verse, the use of the verb highlights the depth of rejection faced by the poor man, as his brothers actively express their disdain. The emotional weight of this word captures the painful reality of social dynamics, especially in the context of poverty.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses hate for שְֽׂנֵאֻ֗הוּ and avoid for רָחֲק֣וּ.
Sentence Structuregenerated
The main verb of the verse is שְֽׂנֵאֻ֗הוּ, they hate him, which governs the subject אֲחֵי־, the brothers of, and is followed by a contrasting clause that introduces the friends' actions. The structure emphasizes the relationship between the poor man's familial rejection and the further distancing by friends.
The sentence is constructed with a series of clauses that build on the main idea, highlighting the escalating nature of rejection from both brothers and friends. This layered structure effectively conveys the depth of social isolation experienced by the poor.
Septuagint Backgroundgenerated
The Septuagint translates שְֽׂנֵאֻ֗הוּ as μισεῖ (misei), which also means 'to hate.' This choice maintains the intensity of the original Hebrew, emphasizing the emotional distance created by poverty.
For רָחֲק֣וּ, the translation μακρὰν (makran) suggests a physical distance, reinforcing the idea that friends are not just emotionally distant but also physically absent.
In plain words — the whole versegenerated
Proverbs 19:7 shows that all the brothers of a poor man hate him, and his friends avoid him even more. Despite his attempts to reach out and plead with them, they are nowhere to be found. This verse highlights how poverty can lead to social isolation and rejection.
Frequently Asked Questionsgenerated
It suggests that social status can strain familial relationships, leading to rejection and animosity.
Friends may distance themselves due to social stigma associated with poverty, fearing association with someone in need.
It illustrates the difficulty the poor face in seeking support, as even close relationships can falter.
It reflects the wisdom literature's focus on the consequences of social status and the importance of community support.
Reflection Questionsgenerated
- How can we ensure that we support those who are poor or in need in our communities?
- What lessons can we learn about friendship and loyalty from this verse?
- In what ways can we challenge societal norms that lead to the rejection of the poor?
- How does this verse encourage us to reflect on our own relationships and attitudes towards those less fortunate?
The early church on this verse — how the Fathers read it
Bede comments on the social dynamics illustrated in this verse, noting the implications of familial and social rejection.
Delight does not befit a fool, etc. Delight in the Scriptures does not befit a heretic, because he does not know how to use them well;Early Church Fathers on Proverbs 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 19:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll the brethren of the poor do hate him,.... They despise him on account of his poverty; they neglect him, and do not take care of him; they reckon him a reproach unto them, and do not choose to own
Read John Gill on Proverbs 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth them with words, yet they are wanting to him.
Read Robert Jamieson on Proverbs 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBrethren; his nearest and dearest relations, who are oft called brethren in Scripture, by a common synecdoche. Hate him, i.e. despise and shun him, as men do any thing which they hate, and as the following words explain it. His friends; his former companions, who in his prosperity professed friendship to him. He pursueth them with words, earnestly imploring their pity; or, he urgeth (Heb. pursueth) their words, i.e. allegeth their former promises and professions of friendship. Or, without any supplement, he seeketh words, as the preacher sought to find out acceptable words, , wherewith he might prevail or move them to pity. They are wanting to him, Heb. they are not; either, 1. His friends…
Read Matthew Poole on Proverbs 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 19:7 All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth [them with] words, [yet] they [are] wanting [to him].Ver. 7. All the brethren of the poor do hate him.] How much more then his hired friends? These are like crows to a dead carcase, which if they flock to it, it is not to defend but to devour it; and no sooner have they bared the bones, but they are gone.
Read John Trapp on Proverbs 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) He pursueth them with words, yet they are wanting to Him.—The first half of a verse has apparently dropped out here. The sense may be, that the poor man hunts after words—i.e., seeks to get promises of help from his friends, and these end in nothing—mere talk.
Read Charles John Ellicott on Proverbs 19 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Do hate him] They shun him as they do the person they hate. They neither hate him positively, nor love him: they disregard him; they will have nothing to do with him. שנא sana signifies not only to hate, but to show a less degree of love to one than another. So Jacob loved Rachel, but hated Leah-showed her less affection than he did to Rachel.
Read AdamClarke on Proverbs 19 →
CambridgeThe Cambridge Bible for Schools and Colleges7. pursueth them with words] sc. of persuasion and entreaty. The R.V. marg. renders, He pursueth after words which are nought, i.e. after the fair but false promises of his friends. wanting to him] Rather, are gone, R.V., desert him in his time of need. The fact that this is the only example in this division of the Book of a proverb, which is a tristich, or consists of three clauses, leaves little doubt that the last clause of this verse properly belongs to another proverb, of which one member has fallen out of our present text. This conclusion is in some measure confirmed by the appearance in the LXX. of two complete distichs, though the whole verse is there confused and apparently…
Read Cambridge on Proverbs 19 →
Albert Barnes1798–1870Barnes' Notes on the BibleIt seems best to follow the Vulgate in taking the last clause as a separate maxim, He who pursues words, nought are they; i. e., the fair speeches and promises of help come to nothing.
Read Albert Barnes 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
All the brothers of a poor man hate him— how much more do his friends avoid him! He may pursue them with pleading, but they are nowhere to be found.
All the relatives of the poor shun him; how much more do his friends avoid him! He pursues them with pleas, but they are gone.
All the brothers of a poor man hate him—how much more do his friends avoid him! He may pursue them with pleading, but they are nowhere to be found.
All the relatives of a poor person hate him; how much more do his friends avoid him – he pursues them with words, but they do not respond.
Tyndale line
All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth them with words, yet they are wanting to him.
All the brethren of the poor do hate him: How much more do his friends go far from him! He pursueth them with words, but they are gone.
All the brethren of the poor do hate him: how much more do his friends go far from him! he pursueth them with words, but they are gone.
All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth them with words, yet they are wanting to him .
All the brethren of the poore doe hate him: howe much more will his friends depart farre from him? though hee be instant with wordes, yet they will not.
Strictly literal
All the brethren of a poor [man] hate him; how much more do his friends go far from him: he pursueth [them] with words, — they are not [to be found].
All the brethren of the poor have hated him, Surely also his friends have been far from him, He is pursuing words — they are not!
All the brothers of the poor have hated him, || Surely his friends have also been far from him, || He is pursuing words—they are not!
All the brothers of the poor hate him: how much more do his friends go far away from him! he pursueth [their] promises; but these are [all] that he hath.
All the brothers of a poor man hate him; how much more do his friends who go far away from him! He calls out to them, but they are gone.
From the Latin
The brethren of the poor man hate him: moreover also his friends have departed far from him. He that followeth after words only, shall have nothing.
Simplified
If a poor man's relatives can't stand him, how much more will his friends avoid him! He tries to talk with them but they don't listen.
All the brothers of the poor man are against him: how much more do his friends go far from him! ...
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is consistent with the Septuagint in its depiction of the poor man's rejection by both brothers and friends. The Septuagint matches 10 of the 13 words, indicating a strong agreement in this verse's fundamental message.
כָּ֥ל אֲחֵי־ רָ֨שׁ׀ שְֽׂנֵאֻ֗הוּ אַ֤ף כִּ֣י מְ֭רֵעֵהוּ רָחֲק֣וּ מִמֶּ֑נּוּ מְרַדֵּ֖ף אֲמָרִ֣ים לוֹ הֵֽמָּה׃
10 of the 13 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 19:7
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-mp — Noun common · masculine plural constructHNcmpc
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…
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)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp3ms
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
מֵרֵעַ (me.re.a) refers to a friend or companion, emphasizing companionship. It is derived from the root word for companionship, indicating a close relationship. The entries consistently highlight its meaning as a friend or companion without significant disagreement.
[מֵרֵעַ] n.m. friend, companion
base
H4828 מֵרֵעַ friend, companion
4828 merea` may-ray'-ah
from 7462 in the sense of companionship; a
friend:--companion, friend.
see HEBREW for 07462
מֵרֵעַ (me.re.a) — companion.
companion, friend, confidential friend
N-ms | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
The Hebrew word רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp3ms
רָדַף (radaph) is a Hebrew verb meaning to pursue, chase, or persecute. It conveys the idea of running after something, often with hostile intent, and can also figuratively refer to following time or securing something. The word has various forms, including Qal, Niphal, Piel, Pual, and Hiphil, each indicating different nuances of pursuit or being pursued.
רָדַף 141 vb. pursue, chase, persecute
Qal 128
pursue
lit. put to flight, chase
lit., the pursuers
chase, hunt
pursue
fig. persecute, harass
pursue, dog
fig. follow after, aim to secure
Niph. upon the neck (i.e. closely) we are pursued
Pi. pursue ardently
Pu. it shall be chased away like chaff of the mountains
Hiph. usu. they chased him
base
H7291 רָדַף pursue, chase, persecute
7291 radaph raw-daf'
a primitive root; to run after (usually with hostile intent;
figuratively (of time) gone by):--chase, put to flight,
follow (after, on), hunt, (be under) persecute(-ion, -or),
pursue(-r).
רָדַף (ra.daph) — to pursue.
1) to be behind, follow after, pursue, persecute, run after
1a) (Qal)
1a1) to pursue, put to flight, chase, dog, attend closely upon
1a2) to persecute, harass (fig)
1a3) to follow after, aim to secure (fig)
1a4) to run after (a bribe) (fig)
1b) (Niphal)
1b1) to be pursued
1b2) one pursued (participle)
1c) (Piel) to pursue ardently, aim eagerly to secure, pursue
1d) (Pual) to be pursued, be chased away
1e) (Hiphil) to pursue, chase
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
N-mp — Noun common · masculine plural absoluteHNcmpa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
