Proverbs 20:6 — Word Study
WLCרָב־ אָדָ֗ם יִ֭קְרָא אִ֣ישׁ חַסְדּ֑וֹ וְאִ֥ישׁ אֱ֝מוּנִ֗ים מִ֣י יִמְצָֽא׃
BSAManyrôb a manʼâdâm [a multitude of people] proclaimsqârâʼ▸ hisʼîysh loving devotionchêçêd [his own goodness, kindness] but whomîy [what person] can findmâtsâʼ▸ a trustworthyʼêmûwn [faithful, reliable] manʼîysh
| Greek | English | Parsing |
|---|---|---|
| רָב־ | a multitude of | Noun common, masculine singular construct |
| אָדָ֗ם | person[s] | Noun common, masculine singular absolute |
| יִ֭קְרָא | he proclaims | Verb, Qal, imperfect third person masculine singular |
| אִ֣ישׁ | each one | Noun common, masculine singular absolute |
| חַסְדּ֑וֹ | loyalty his | Noun common masculine singular construct, suffix |
| וְאִ֥ישׁ | and a person of | Conjunction, noun common masculine singular construct |
| אֱ֝מוּנִ֗ים | faithfulness | N-mp |
| מִ֣י | who? | Pronoun |
| יִמְצָֽא׃ | will he find | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Many a man proclaims his loving devotion, but who can find a trustworthy man? |
| KJV | Most men will proclaim every one his own goodness: but a faithful man who can find? |
| ASV | Most men will proclaim every one his own kindness; But a faithful man who can find? |
| YLT | A multitude of men proclaim each his kindness, And a man of stedfastness who doth find? |
| WEB | Many men claim to be men of unfailing love, but who can find a faithful man? |
| BBE | Most men make no secret of their kind acts: but where is a man of good faith to be seen? |
Where they part company is in the rendering of אֱ֝מוּנִ֗ים — see How Translations Differ.
The verse consists of a main clause followed by an interrogative clause that highlights the contrast between declarations of loyalty and the search for true faithfulness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbקָרָא
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 20:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom on Human Naturegenerated
Proverbs 20:6 highlights the contrast between people's claims of loyalty and the difficulty in finding someone who is genuinely trustworthy. This verse is situated within a series of proverbs that explore the complexities of human relationships and character, emphasizing the value of integrity and faithfulness in a world where many make empty declarations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 25:14 | Like clouds and wind without rain is the man who boasts of gifts never given. |
| 2 | Proverbs 27:2 | Let another praise you, and not your own mouth— a stranger, and not your own lips. |
| 3 | Matthew 6:2 | So when you give to the needy, do not sound a trumpet before you, as the hypocrites do in the synagogues and on the streets, to be honored by men. Truly I tell you, they already have their full reward. |
| 4 | Luke 18:8–11 | I tell you, He will promptly carry out justice on their behalf. Nevertheless, when the Son of Man comes, will He find faith on earth?” |
| 5 | Luke 22:33 | “Lord,” said Peter, “I am ready to go with You even to prison and to death.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֱ֝מוּנִ֗ים, 'e.mu.Nimgenerated
The word אֵמֻן (emuwn) signifies faithfulness and trustworthiness, derived from a root meaning 'established' or 'trusty.' It conveys the idea of reliability, particularly in the context of personal character. The parsing as a plural noun suggests a collective quality of faithfulness, referring to individuals who embody this trait.
This term is used to describe not only human relationships but also God's unwavering promises. Its rarity in the context of this verse underscores the challenge of finding individuals who truly embody such faithfulness, contrasting with the multitude who proclaim their loyalty.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, emphasizing the contrast between many who proclaim loyalty and the rarity of finding a trustworthy person.
Sentence Structuregenerated
The main verb יִ֭קְרָא (Yik.ra') governs the entire verse, indicating the action of proclaiming, with two noun phrases following: one describing the proclaimer and the other focusing on the subject of the proclamation. The structure emphasizes the contrast between those who declare their loyalty and the question of finding a faithful person.
The sentence's flow highlights the subjectivity of human declarations against the objective search for true faithfulness, creating a poignant reflection on integrity.
Septuagint Backgroundgenerated
The Septuagint translates אֱ֝מוּנִ֗ים as πιστὸν (piston), which means faithful or trustworthy. This choice aligns closely with the Hebrew meaning, reinforcing the concept of reliability and faithfulness in human character.
The use of πιστὸν also suggests a broader theological interpretation, as it connects the idea of human faithfulness to the divine faithfulness of God.
In plain words — the whole versegenerated
Proverbs 20:6 tells us that many people say they are loyal and kind, but it is hard to find someone who is truly trustworthy. This verse reminds us to be aware of the difference between what people say and what they actually do.
Frequently Asked Questionsgenerated
To proclaim loyalty means to publicly declare one's commitment or devotion to someone or something, often without the assurance of true faithfulness.
Trustworthy individuals are rare because many people may make claims of loyalty without genuine commitment or integrity behind their words.
This verse reflects common themes in wisdom literature, emphasizing the importance of integrity and the contrast between appearances and reality in human behavior.
This verse teaches us to be discerning about the loyalty of others and to recognize that true faithfulness is a valuable and often scarce quality.
Reflection Questionsgenerated
- In what areas of my life do I proclaim loyalty, and how can I ensure that my actions reflect that loyalty?
- How can I cultivate trustworthiness in my relationships with others?
- What steps can I take to discern the character of those around me, especially when they make claims of loyalty?
- How does my understanding of God's faithfulness influence my expectations of trustworthiness in others?
The early church on this verse — how the Fathers read it
Early commentators reflect on the nature of human faithfulness and loyalty, drawing from this verse to discuss the value of integrity in character.
All the righteous, our fathers, in all that they did were victorious through faith, as the blessed apostle also testifies about them all, “They prevailed by faith.” Solomon also said, “Many men are called merciful,Early Church Fathers on Proverbs 20 →
A human being is of great value since he is made in the likeness of God. If he adds to this the practice of mercy in practical matters he then becomes an honorable man.Early Church Fathers on Proverbs 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 20:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMost men will proclaim everyone his own goodness,.... As the Pharisee did, in Lu 18:11; and as the Pharisees in common did; who did all their works to be seen of men, and made clean the outside of
Read John Gill on Proverbs 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMost men will proclaim every one his own goodness: but a faithful man who can find?
Read Robert Jamieson on Proverbs 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMost men are forward to profess religion, and speak of their own good deeds; but a faithful man, one who is indeed what he seemeth and professeth himself to be, who can find? there are but few such to be found.
Read Matthew Poole on Proverbs 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 20:6 Most men will proclaim every one his own goodness: but a faithful man who can find?Ver. 6. Most men will proclaim every one his own goodness.] As the kings of Egypt would needs be called Eυεργεται, bountiful, or benefactors, many of the Popes Pii and Bonifacii &c. The Turks will needs be styled the only Mussulmans or true believers, as Papists the only Catholics. The Swenkfeldians - Stinkfeldians, Luther called them, from the ill savour of their opinions - intituled themselves with that glorious name, The confessors of the glory of Christ. David George, that monstrous heretic, that was so far from accounting adulteries, fornications, incests, &c., for being any sins, that he…
Read John Trapp on Proverbs 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Most men will proclaim every one his own goodness.—Will be full of his benevolent intentions, “but a faithful man,” who carries out these promises, “who can find?”
Read Charles John Ellicott on Proverbs 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Most men will proclaim] Many men merciful ben clepid: a feithful man forsoth, who schal finde? - Old MS. Bible.
Read AdamClarke on Proverbs 20 →CambridgeThe Cambridge Bible for Schools and Colleges6. goodness] i.e. bounty, A.V. marg., or kindness, R.V. Fair promises are common, but faithful performance of them is rare. Comp. 2 Corinthians 8:11; 2 Corinthians 9:4. The first clause of the verse is otherwise rendered: Many a man will meet one that is kind to him, R.V. marg., but, as the next clause adds, seldom one that he can trust.
Read Cambridge on Proverbs 20 →Albert Barnes1798–1870Barnes' Notes on the BibleGoodness - With the special sense of bounty, beneficence. Contrast promise and performance. People boast of their liberality, yet we look in vain for the fulfillment of actual obligations.
Read Albert Barnes on Proverbs 20 →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
Many a man proclaims his loving devotion, but who can find a trustworthy man?
Many men claim to be men of unfailing love, but who can find a faithful man?
Many a man proclaims his loving devotion, but who can find a trustworthy man?
Many people profess their loyalty, but a faithful person – who can find?
Tyndale line
Most men will proclaim every one his own goodness: but a faithful man who can find?
Most men will proclaim every one his own kindness; But a faithful man who can find?
Most men wilt proclaim every one his own kindness: but a faithful man who can find?
Most men will proclaim every one his own goodness: but a faithful man who can find?
Many men wil boast, euery one of his owne goodnes: but who can finde a faithfull man?
Strictly literal
Most men will proclaim every one his own kindness; but a faithful man who shall find?
A multitude of men proclaim each his kindness, And a man of stedfastness who doth find?
A multitude of men each proclaim his kindness, || And a man of steadfastness who finds?
Most men will proclaim every one his own kindness; but who can find a faithful man?
Many a person proclaims he is loyal, but who can find one who is faithful?
From the Latin
Many men are called merciful: but who shall find a faithful man?
Simplified
Many people tell you they're loyal, but can you find someone really trustworthy?
Most men make no secret of their kind acts: but where is a man of good faith to be seen?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with the Septuagint maintaining a similar structure and meaning to the Hebrew. However, the Septuagint's word order may reflect a different emphasis, though the core message remains consistent.
רָב־ אָדָ֗ם יִ֭קְרָא אִ֣ישׁ חַסְדּ֑וֹ וְאִ֥ישׁ אֱ֝מוּנִ֗ים מִ֣י יִמְצָֽא׃
7 of the 9 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 20:6
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
N-cs — 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
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
wun.
See NUMBER.
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
אֵמֻן (emuwn) refers to the concepts of trust and faithfulness. It is built from the root meaning 'established' or 'trusty.' The entries highlight its use as an adjective meaning 'faithful' and as a noun denoting 'trustworthiness.' There is no significant disagreement among the lexicons.
אֵמֻן n.[m.] trusting, faithfulness
base
H529 אֵמֻן trusting, faithfulness
529 'emuwn ay-moon'
from 539; established, i.e. (figuratively) trusty; also
(abstractly) trustworthiness:--faith(-ful), truth.
see HEBREW for 0539
אֵמֻן (e.mun) — faithful.
1) faithfulness, trusting
1a) faithful, trusty (as adj.)
N-mp — N-mpHAampa
An infinite attribute of Jehovah; adapted to make perfect both the confidence of those who believe his word and rely on his promises, and the despair of those who doubt his word and defy his threatenings, De 28:26 Nu 23:19 Ps 89:33-34 Heb 10:23.
→ EXHORTATION TO Ps 12:1; 31:23; Pr 20:6; 28:20; Mt 10:22; 24:45-47; 25:14-23; Lu 12:42-44; 16:10-12; 19:12-27; 1Co 4:2; Re 2:10
See OBEDIENCE, EXHORTATION TO
See PERSEVERANCE
See MINISTERS, FAITHFUL
See REPROOF, FAITHFULNESS IN
→ INSTANCES OF
Abraham Ga 3:9
Moses Heb 3:5
David 2Sa 22:22-25
Elijah 1Ki 19:10,14
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms