Proverbs 21:20 — Word Study
WLCאוֹצָ֤ר׀ נֶחְמָ֣ד וָ֭שֶׁמֶן בִּנְוֵ֣ה חָכָ֑ם וּכְסִ֖יל אָדָ֣ם יְבַלְּעֶֽנּוּ׃
BSAPreciouschâmad treasuresʼôwtsâr [a store of great value, pleasant treasure] and oilshemen [olive oil] are in the dwellingnâveh [a pleasant place, home] of the wisechâkâm [intelligent, skilled, prudent] but a foolishkᵉçîyl manʼâdâm [stupid, silly, rejecting God] consumes thembâlaʻ▸ [swallows up, spends, wastes]
| Greek | English | Parsing |
|---|---|---|
| אוֹצָ֤ר׀ | treasure | Noun common, masculine singular absolute |
| נֶחְמָ֣ד | desirable | Verb, Niphal, participle (active) masculine singular |
| וָ֭שֶׁמֶן | and oil | Conjunction, noun common masculine singular absolute |
| בִּנְוֵ֣ה | [are] in [the] habitation of | Preposition, noun common masculine singular construct |
| חָכָ֑ם | a wise [person] | Adj |
| וּכְסִ֖יל | and a fool | Conjunction |
| אָדָ֣ם | a person | Noun common, masculine singular absolute |
| יְבַלְּעֶֽנּוּ׃ | he swallows up it | Verb piel imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Precious treasures and oil are in the dwelling of the wise, but a foolish man consumes them. |
| KJV | There is treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up. |
| ASV | There is precious treasure and oil in the dwelling of the wise; But a foolish man swalloweth it up. |
| YLT | A treasure to be desired, and oil, [Is] in the habitation of the wise, And a foolish man swalloweth it up. |
| WEB | There is precious treasure and oil in the dwelling of the wise, but a foolish man swallows it up. |
| BBE | There is a store of great value in the house of the wise, but it is wasted by the foolish man. |
Where they part company is over the phrase describing the foolish man — see How Translations Differ.
The sentence contrasts the wise and the foolish, with a clear division between the two clauses.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָמַד
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 21:20
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 — Contrasting the Wise and the Foolishgenerated
Proverbs 21:20 contrasts the wise and the foolish, illustrating how wisdom leads to the accumulation of valuable resources, while foolishness results in wastefulness. This theme is prevalent throughout the book of Proverbs, emphasizing the importance of wisdom in daily living and decision-making. The surrounding verses further explore the nature of relationships and the pursuit of righteousness, as seen in Proverbs 21:19 and Proverbs 21:21.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:22 | The blessing of the LORD enriches, and He adds no sorrow to it. |
| 2 | Proverbs 15:6 | The house of the righteous has great treasure, but the income of the wicked is trouble. |
| 3 | Psalm 112:3 | Wealth and riches are in his house, and his righteousness endures forever. |
| 4 | Ecclesiastes 5:19 | Furthermore, God has given riches and wealth to every man, and He has enabled him to enjoy them, to accept his lot, and to rejoice in his labor. This is a gift from God. |
| 5 | Ecclesiastes 7:11 | Wisdom, like an inheritance, is good, and it benefits those who see the sun. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — אוֹצָר, 'o.Tzargenerated
The Hebrew word אוֹצָר ('o-tsar) refers to a treasure or storehouse, indicating a place where valuable items are kept. It encompasses various types of treasures, including precious metals and food supplies, suggesting a broader significance of value and storage.
As a masculine singular noun, it emphasizes a singular store of great value, which aligns with the context of wise stewardship in the verse. The word appears frequently in the Old Testament, often in contexts related to wealth and resources.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses precious treasures and oil to describe the possessions of the wise.
Sentence Structuregenerated
The main verb in this verse is יְבַלְּעֶֽן (yeval'enu), he swallows up, which governs the structure. The subject is אֲדָם (adam), a man, indicating the foolish person, while the predicate describes what is found in the dwelling of the wise.
The sentence structure emphasizes the contrast between the wise and the foolish, with the treasures and oil being positioned prominently as the focus of the wise person's dwelling.
Septuagint Backgroundgenerated
The Septuagint translates אוֹצָר as θησαυρὸς (thēsauros), which also means 'treasure' and carries a similar connotation of value and storage. This choice reflects the same emphasis on the worth of what is held by the wise.
The Greek term for the foolish man, however, is not directly provided in the data but aligns with the overall message of wastefulness found in the Hebrew.
In plain words — the whole versegenerated
Proverbs 21:20 shows that wise people have valuable treasures and oil in their homes, while foolish people waste these resources. This verse teaches the importance of wisdom in managing what we have.
Frequently Asked Questionsgenerated
This indicates that wise individuals possess valuable resources and are able to manage them effectively, leading to a prosperous life.
It highlights the consequences of foolishness, where valuable resources are squandered rather than preserved.
It emphasizes the contrast between wisdom and foolishness, a recurring theme in Proverbs, encouraging readers to seek wisdom for a fruitful life.
The treasures could include material wealth, knowledge, and spiritual insights that wise individuals accumulate and cherish.
Reflection Questionsgenerated
- In what ways can I cultivate wisdom in my life to manage my resources better?
- What are some treasures I have that I might be taking for granted?
- How can I avoid the pitfalls of foolishness in my daily decisions?
- What practical steps can I take to share my resources wisely with others?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the themes of wisdom and foolishness in this verse, emphasizing the value of wisdom and the dangers of neglecting it.
Another passage of Scripture speaks of the precious treasure of wisdom and describes ruminating on wisdom as clean and not ruminating as unclean: “A precious treasure rests in the mouth of a wise man;Early Church Fathers on Proverbs 21 →
So those who hear and out of carelessness forget, so to say swallow what they have heard, so that they no longer have a taste of it in their mouth but just bury what they hear under forgetfulness.Early Church Fathers on Proverbs 21 →
A desirable treasure, and oil in the dwelling of the just, etc. The cheerfulness of good works, always lovable to God; and the fatness of love shines in the church of the saints.Early Church Fathers on Proverbs 21 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 21:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[There is] a treasure to be desired,.... Gold, silver, jewels, and precious stones; all sorts food, as Aben Ezra explains it, and rich and costly, raiment; all which may be lawfully desired and
Read John Gill on Proverbs 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up.
Read Robert Jamieson on Proverbs 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWise men lay up all necessary and desirable treasures for their own use, and for their children and families. Oil is particularly mentioned, partly because that was a considerable part of their wealth and treasures in those countries, of which see 28:40,51 Jud 9:9 , &c.; and partly to show that his providence reached not only to necessaries, but even to matters of just and lawful delight.
Read Matthew Poole on Proverbs 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 21:20 [There is] treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up.Ver. 20. There is a treasure to be desired.] He had said before, He that loveth wine and oil shall not be rich. Here he shows, that though these things may not be loved or lavished, yet they may and must be had and heaped up in a way of good husbandry for necessity, yea, for honest affluence; that we may not only live, but live comfortably; that we may not only have prisoner’ s pittance, so much as will keep us alive, but that we may have plenty of things desirable, both for profit, as treasure, and for delight, as oil. And these things must not be foolishly wasted, as they…
Read John Trapp on Proverbs 21 →CambridgeThe Cambridge Bible for Schools and Colleges20. spendeth] Lit. swalloweth, R.V. So LXX. καταπίονται; but Vulg. dissipabit.
Read Cambridge on Proverbs 21 →Albert Barnes1798–1870Barnes' Notes on the BibleSpendeth it up - literally, swalloweth it. The wise man keeps a store in reserve. He gains uprightly, spends moderately, never exhausts himself. But the proverb may have also a higher application.
Read Albert Barnes on Proverbs 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Treasure to be desired — All desirable stores, including oil, the emblem of abundance and comfort. Dwelling — Abode or cottage. The word seems to imply comeliness, beauty.
Read Daniel Denison Whedon on Proverbs 21 →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
Precious treasures and oil are in the dwelling of the wise, but a foolish man consumes them.
There is precious treasure and oil in the dwelling of the wise, but a foolish man swallows it up.
Precious treasures and oil are in the dwelling of the wise, but a foolish man consumes them.
There is desirable treasure and olive oil in the dwelling of the wise, but a foolish person devours all he has.
Tyndale line
There is treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up.
There is precious treasure and oil in the dwelling of the wise; But a foolish man swalloweth it up.
There is precious treasure and oil in the dwelling of the wise; but a foolish man swalloweth it up.
There is a treasure to be desired, and oil in the dwelling of the wise; but a foolish man spendeth it up.
In the house of the wise is a pleasant treasure and oyle: but a foolish man deuoureth it.
Strictly literal
There is costly store and oil in the dwelling of a wise [man]; but a foolish man swalloweth it up.
A treasure to be desired, and oil, [Is] in the habitation of the wise, And a foolish man swalloweth it up.
A treasure to be desired, and oil, || [Is] in the habitation of the wise, || And a foolish man swallows it up.
There are a desirable treasure and oil in the dwelling of the wise; but a foolish man will swallow it up.
Desirable treasure and oil are kept in the dwelling of the wise, but a foolish person swallows it all up.
From the Latin
There is a treasure to be desired, and oil in the dwelling of the just: and the foolish man shall spend it.
Simplified
The wise hold on to their wealth and olive oil, but stupid people use up everything they have.
There is a store of great value in the house of the wise, but it is wasted by the foolish man.
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 agree closely on this verse, with all eight words matched. This indicates a strong consistency in the transmission of the text through these traditions.
אוֹצָ֤ר׀ נֶחְמָ֣ד וָ֭שֶׁמֶן בִּנְוֵ֣ה חָכָ֑ם וּכְסִ֖יל אָדָ֣ם יְבַלְּעֶֽנּוּ׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 21:20
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.
The Hebrew word אוֹצָר (o-tsar) means 'treasure' or 'storehouse.' It encompasses various types of treasures, including valuable items like gold and silver, as well as supplies of food or drink. The term can also refer to a treasury or a depository for weapons, indicating a broader range of meanings related to storage and value.
אוֹצָר n.m. treasure, store, treasury, storehouse
base
H214 אוֹצָר treasure, store, treasury, storehouse
214 'owtsar o-tsaw'
from 686; a depository:--armory, cellar, garner,
store(-house), treasure(-house) (-y).
see HEBREW for 0686
אוֹצָר (o.tsar) — treasure.
1) treasure, storehouse
1a) treasure (gold, silver, etc)
1b) store, supplies of food or drink
1c) treasure-house, treasury
1c1) treasure-house
1c2) storehouse, magazine
1c3) treasury
1c4) magazine of weapons (fig. of God's armoury)
1c5) storehouses (of God for rain, snow, hail, wind, sea)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word חָמַד (chamad) is a primitive root meaning to desire or take pleasure in something. It encompasses a range of meanings including delight, coveting, and preciousness, with related forms like חֲמוּדָה (chamudah) referring to desirableness. The word appears in various contexts, reflecting strong emotional attachment or value.
חָמַד vb. desire, take pleasure in
Qal desire
Niph. desirable
Pi. delight greatly
base
[חֲמוּדָה] n.f. desirableness, preciousness
base
H2530a חָמַד desire, take pleasure in .desire
. desirable
. delight greatly
H2530b חֲמוּדָה desirableness, preciousness
2530 chamad khaw-mad'
a primitive root; to delight in:--beauty, greatly beloved,
covet, delectable thing, (X great) delight, desire, goodly,
lust, (be) pleasant (thing), precious (thing).
חָמַד (cha.mad) — to desire.
v
1) to desire, covet, take pleasure in, delight in
1a) (Qal) to desire
1b) (Niphal) to be desirable
1c) (Piel) to delight greatly, desire greatly
חֲמוּדָה (cha.mu.dah) — precious thing.
desirableness, preciousness
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
נָוֶה (naveh) refers to a place of dwelling, often associated with shepherds and flocks, such as a pasture or meadow. It can denote a home or habitation, including divine spaces like temples. The term conveys a sense of comfort and beauty, suggesting a pleasant living environment. There is some overlap in the definitions provided, but all entries emphasize its pastoral and residential qualities.
נָוֶה n.m. abode of shepherd, or flocks, poet. habitation
abode, of sheep
abode of shepherds
= meadow
habitation, usu. of country, or of domains in the country (chiefly poet.)
base
[נָוֶה] adj. dwelling, abiding
base
H5116a נָוֶה abode of shepherd, or flocks, poet. habitation . . abode, of sheep
. abode of shepherds
. = meadow
. habitation, usu. of country, or of domains in the country (chiefly poet.)
H5116b נָוֶה dwelling, abiding
5116 naveh naw-veh'
or (feminine) navah {naw-vaw'}; from 5115; (adjectively) at
home; hence (by implication of satisfaction) lovely; also
(noun) a home, of God (temple), men (residence), flocks
(pasture), or wild animals (den):--comely, dwelling (place),
fold, habitation, pleasant place, sheepcote, stable, tarried.
see HEBREW for 05115
נָוֶה (na.veh) — pasture.
1) abode, habitation, abode of shepherds or flocks, pasture
1a) abode (of sheep)
1b) abode (of shepherds)
1c) meadow
1d) habitation
נָוֶה (na.veh) — dwelling.
adj
dwelling, abiding
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAamsa
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Conj | Adj — ConjunctionHC/Aamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
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
בָּלַע (bala) is a Hebrew verb meaning to swallow down or engulf. It encompasses various forms, including actions of devouring and being consumed, as well as figurative uses like squandering. The entries indicate that it can be used in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, each with slightly different nuances.
בָּלַע vb. swallow down, swallow up, engulf
Qal
swallow down
swallow up, engulf
Niph. swallowed up, i.e. devastated
Pi.
swallow
swallow up, engulf
Pu. be swallowed up
Hithp. their wisdom is all gone, ‘they are at their wit’s end’
base
H1104 בָּלַע swallow down, swallow up, engulf
1104 bala` baw-lah'
a primitive root; to make away with (specifically by
swallowing); generally, to destroy:--cover, destroy, devour,
eat up, be at end, spend up, swallow down (up).
בָּלַע (ba.la) — to swallow up.
1) to swallow down, swallow up, engulf, eat up
1a) (Qal)
1a1) to swallow down
1a2) to swallow up, engulf
1b) (Niphal) to be swallowed up
1c) (Piel)
1c1) to swallow
1c2) to swallow up, engulf
1c3) squandering (fig.)
1d) (Pual) to be swallowed up
1e) (Hithpael) to be ended
V-Piel-Imperf-3ms | Suff — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp3ms