Proverbs 23:6 — Word Study
WLCאַל־ תִּלְחַ֗ם אֶת־ לֶ֭חֶם רַ֣ע עָ֑יִן וְאַל־ תִּ֝תְאָ֗יו לְמַטְעַמֹּתָֽיו׃
BSADo notʼal [refrain from, let not be] eatlâcham▸ the breadlechem [food, grain] of a stingy manraʻ [having an evil eye, envious] and do notʼal [let not be] his delicaciesmaṭʻam [dainty meats, fine food, savory treats]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּלְחַ֗ם | you eat | Verb, Qal, jussive second person masculine singular |
| אֶת־ | the object marker | Particle |
| לֶ֭חֶם | [the] food of | Noun common, masculine singular construct |
| רַ֣ע | a [person] evil of | Adj |
| עָ֑יִן | eye | Noun common, feminine singular absolute |
| וְאַל־ | and may not | Conjunction, particle |
| תִּ֝תְאָ֗יו | you crave | Verb, Hithpael, jussive second person masculine singular |
| לְמַטְעַמֹּתָֽיו׃ | for dainties his | Preposition, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not eat the bread of a stingy man, and do not crave his delicacies; |
| KJV | Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: |
| ASV | Eat thou not the bread of him that hath an evil eye, Neither desire thou his dainties: |
| YLT | Eat not the bread of an evil eye, And have no desire to his dainties, |
| WEB | Don’t eat the food of him who has a stingy eye, and don’t crave his delicacies, |
| BBE | Do not take the food of him who has an evil eye, or have any desire for his delicate meat: |
The translations agree on the core message of the verse, focusing on the dangers of associating with stingy individuals.
The verse consists of a main command followed by a secondary command, both framed as prohibitions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָחַם
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 23:6
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 — Warnings Against Envy and Stinginessgenerated
Proverbs 23:6 cautions against consuming food from a stingy person, emphasizing the negative impact of associating with those who are envious. The surrounding verses explore the fleeting nature of wealth and the importance of discerning one's companions, as seen in Proverbs 23:5 and Proverbs 23:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 22:9 | A generous man will be blessed, for he shares his bread with the poor. |
| 2 | Deuteronomy 15:9 | Be careful not to harbor this wicked thought in your heart: “The seventh year, the year of release, is near,” so that you look upon your poor brother begrudgingly and give him nothing. He will cry out to the LORD against you, and you will be guilty of sin. |
| 3 | Deuteronomy 28:56 | The most gentle and refined woman among you, so gentle and refined she would not venture to set the sole of her foot on the ground, will begrudge the husband she embraces and her son and daughter |
| 4 | Matthew 20:15 | Do I not have the right to do as I please with what is mine? Or are you envious because I am generous?’ |
| 5 | Mark 7:22 | greed, wickedness, deceit, debauchery, envy, slander, arrogance, and foolishness. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — רַע, ra'generated
The word רַע (ra') is an adjective meaning bad or evil, often used to describe a person with negative qualities, such as envy or stinginess. This word conveys moral or ethical wrongdoing, highlighting the character of the person from whom one is advised to refrain from eating.
In this verse, it describes a person who is not generous, implying that their company can lead to negative influences and experiences.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essence of the warning against eating with a stingy person and craving their delicacies.
Sentence Structuregenerated
The main verb is תִּלְחַ֗ם, you eat, which governs the structure of the verse. The sentence consists of two main clauses, both starting with a negative particle, אַל, may not, indicating prohibitions.
The first clause warns against eating the bread of a stingy man, while the second clause advises against craving his delicacies, creating a parallel structure that emphasizes both actions.
Septuagint Backgroundgenerated
The Septuagint translates רַע as ἀνδρὶ (andri), meaning 'man', which emphasizes the character of the individual being referenced. This choice highlights the moral implications of associating with such a person.
The translation of לֶ֭חֶם as συνδείπνει (sundeipnei) suggests a communal aspect of eating, reinforcing the idea that social interactions matter in this context.
In plain words — the whole versegenerated
Proverbs 23:6 advises not to eat the bread of a stingy man or crave his delicacies. This verse warns against the negative influence of those who are envious and emphasizes the importance of choosing one's companions wisely.
Frequently Asked Questionsgenerated
It means to partake in the company or resources of someone who is not generous, which can lead to negative experiences.
Craving such delicacies can lead to a desire for what is not good for us, as it may come with strings attached.
The verse highlights the transient nature of wealth and warns against being influenced by those who hoard it.
It implies a person who is envious and unwilling to share, which can negatively affect those around them.
Reflection Questionsgenerated
- In what ways have I experienced the negative effects of associating with stingy or envious people?
- How can I ensure that I choose my companions wisely, avoiding those who may lead me astray?
- What are some practical steps I can take to be more generous in my own life?
- How does understanding this verse change my perspective on social interactions and relationships?
The early church on this verse — how the Fathers read it
Early church fathers comment on the dangers of associating with envious individuals, drawing from this verse to illustrate their points.
Wise, therefore, was he who forbids us even to dine in company with an envious man, and in mentioning this companionship at table, he implies a reference to all other social contacts as well.Early Church Fathers on Proverbs 23 →
Do not eat with an envious man, etc. Do not speak of Scriptures with a heretic, because he envies human salvation, preferring to deceive rather than correct;Early Church Fathers on Proverbs 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 23:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEat thou not the bread of [him that hath] an evil eye,.... A sordid covetous man, that grudges every bit that is eaten, in opposition to a man of a good eye, or a bountiful one, that is liberal and
Read John Gill on Proverbs 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: An evil eye. Contrast "a bountiful eye," Proverbs 22:9. An envious, grudging, illiberal spirit (Matthew 20:15).
Read Robert Jamieson on Proverbs 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf him that hath an evil eye; of the envious or covetous man, who secretly grudgeth thee the meat which he sets before thee, as this phrase is used, ; as, on the contrary, a liberal man is said to have a good eye, .
Read Matthew Poole on Proverbs 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:6 Eat thou not the bread of [him that hath] an evil eye, neither desire thou his dainty meats:Ver. 6. Eat thou not the bread of him that hath an evil eye.] That is, of a miserly muckworm, that wisheth thee choked for so doing, even then when he maketh greatest show of hospitality and humanity.
Read John Trapp on Proverbs 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Him that hath an evil eye.—A sordid, grudging temper.
Read Charles John Ellicott on Proverbs 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Of him that hath an evil eye] Never eat with a covetous or stingy man; if he entertains you at his own expense, he grudges every morsel you put in your mouth. This is well marked by the wise man in the next verse: "Eat and drink, saith he: but his heart is not with thee."
Read AdamClarke on Proverbs 23 →CambridgeThe Cambridge Bible for Schools and Colleges6. evil] i.e. grudging. See Proverbs 22:9 note, and comp. Deuteronomy 15:9; Matthew 20:15. dainty meats] Better, dainties.
Read Cambridge on Proverbs 23 →Albert Barnes1798–1870Barnes' Notes on the BibleA different danger from that of Pro 23:1. The hazard here is the hospitality of the purse-proud rich, avaricious or grudging even in his banquets.
Read Albert Barnes on Proverbs 23 →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
Do not eat the bread of a stingy man, and do not crave his delicacies;
Don’t eat the food of him who has a stingy eye, and don’t crave his delicacies,
Do not eat the bread of a stingy man, and do not crave his delicacies;
Do not eat the food of a stingy person, do not crave his delicacies;
Tyndale line
Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats:
Eat thou not the bread of him that hath an evil eye, Neither desire thou his dainties:
Eat thou not the bread of him that hath an evil eye, neither desire thou his dainties:
Eat thou not the bread of him that hath an evil eye, neither desire thou his dainties:
Eate thou not the bread of him that hath an euil eye, neither desire his deintie meates.
Strictly literal
Eat thou not the food of him that hath an evil eye, neither desire thou his dainties.
Eat not the bread of an evil eye, And have no desire to his dainties,
Do not eat the bread of an evil eye, || And have no desire to his delicacies,
Eat not the bread of a man with an evil eye, and do not long for his savory meats;
Do not eat the food of one with an evil eye— and do not crave his delicacies,
From the Latin
Eat not with an envious man, and desire not his meats:
Simplified
Don't accept meal invitations from miserly people; don't be greedy for their fancy food,
Do not take the food of him who has an evil eye, or have any desire for his delicate meat:
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 (MT) of Proverbs 23:6 reads, "אַל־ תִּלְחַ֗ם אֶת־ לֶ֭חֶם רַ֣ע עָ֑יִן וְאַל־ תִּ֝תְאָ֗יו לְמַטְעַמֹּתָֽיו׃" which translates to "Do not eat the bread of a stingy man, and do not crave his delicacies." The Septuagint (LXX) has a word-by-word correspondence with 7 of the 9 words matched, but its specific wording and structure may differ from the MT, reflecting a different translation approach. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional significant variations for this verse, indicating a general agreement with the MT's message and meaning.
אַל־ תִּלְחַ֗ם אֶת־ לֶ֭חֶם רַ֣ע עָ֑יִן וְאַל־ תִּ֝תְאָ֗יו לְמַטְעַמֹּתָֽיו׃
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 23:6
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
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…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Adj — AdjHAamsc
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 עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
HNcfsa — Noun common · feminine singular absoluteHNcfsa
i (`ayin; ophthalmos):
(1) The physical organ of sight, "the lamp of the body" (Mt 6:22), one of the chief channels of information for man. A cruel custom therefore sanctioned among heathen nations the putting out of the eyes of an enemy or a rival, because thus his power was most effectually shattered (Jud 16:21; 2Ki 25:7; Jer 39:7). Such blinding or putting out of the "right eye" was also considered a deep humiliation, as it robbed the victim of his beauty, and made him unfit to take his part in war (1Sa 11:2; Zec 11:17).
Eye
(Heb. ‘ain, meaning “flowing”), applied (1) to a fountain, frequently; (2) to colour (Num. 11:7; R.V., “appearance,” marg. “eye”); (3) the face (Ex. 10:5, 15; Num. 22:5, 11), in Num. 14:14, “face to face” (R.V. marg., “eye to eye”). “Between the eyes”, i.e., the forehead (Ex. 13:9, 16).
The expression (Prov. 23:31), “when it giveth his colour in the cup,” is literally, “when it giveth out [or showeth] its eye.” The beads or bubbles of wine are thus spoken of. “To set the eyes” on any one is to view him with favour (
(The practice of painting the eyelids to make the eyes look large, lustrous and languishing is often alluded to in the Old Testament, and still extensively prevails among the women of the East, and especially among the Mohammedans. Jezebel, in (2 Kings 9:30) is said to have prepared for her meeting with Jehu by painting her face, or, as it reads in the margin, "put her eyes in paint." See also (Ezekiel 23:40) A small probe of wood, ivory or silver is wet with rose-water and dipped in an impalpable black powder, and is then drawn between the lids of the eye nearly closed, and leaves a narrow black border, which is though a great ornament. --ED.)
The same Hebrew word means both eye and fountain. Besides its common use, to denote the organ of sight, it is often used figuratively in the Bible. Most of these passages, however, require no explanation. The custom of sealing up the eyes of criminals, still practiced in the East, is thought to be alluded to in Isa 6:10 44:18. The expression, "As the eyes of servants look unto the hand of their masters," Ps 123:2, is elucidated by a knowledge of the fact that many eastern servants are taught to stand always upon the watch, and are in general directed by a nod, a wink, or some slight motion of the fingers imperceptible to strangers. Many Scripture phrases intimate the soul-like nature of the eye, quickly and truly expressing the thoughts of the heart: such as "the bountiful eye"…
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
אָוָה (avah) is a primitive root meaning to desire or wish for. It encompasses a range of meanings including to covet, long for, and lust after, often relating to bodily appetites. The verb appears in various forms, such as in the Piel and Hithpael stems, which indicate different nuances of desire.
[אָוָה] vb. incline, desire
Pi. desire
Hithp. desire, long for, lust after
base
H183 [אָוָה] incline, desire . desire
. desire, long for, lust after
183 'avah aw-vaw'
a primitive root; to wish for:--covet, (greatly) desire, be
desirous, long, lust (after).
אָוָה (a.vah) — to desire.
1) desire, incline, covet, wait longingly, wish, sigh, want, be greedy, prefer
1a) (Piel) to desire, crave (food and drink)
1b) (Hithpael) to desire, long for, lust after (of bodily appetites)
HVtj2ms — Verb · Hithpael · jussive second person masculine singularHVtj2ms
מַטְעָם (mat`am) refers to tasty or savory food, specifically delicacies or dainties. The word is only used in the plural form, indicating a range of delectable foods. It is derived from another Hebrew root, but the entries do not provide further details on its usage in the Old Testament.
[מַטְעָם] n.m. only pl. tasty or savoury food, dainties
base
H4303 [מַטְעָם] only pl. tasty or savoury food, dainties
4303 mat`am mat-am'
or (feminine) matiammah {mat-am-maw'}; from 2938; a
delicacy:--dainty (meat), savoury meat.
see HEBREW for 02938
מַטְעָם (mat.am) — delicacy.
tasty or savory food, delectable food, dainties
Prep | N-mp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3ms