Proverbs 27:7 — Word Study
WLCנֶ֣פֶשׁ שְׂ֭בֵעָה תָּב֣וּס נֹ֑פֶת וְנֶ֥פֶשׁ רְ֝עֵבָ֗ה כָּל־ מַ֥ר מָתֽוֹק׃
BSAThe soulnephesh [living being, essence of a person] that is fullsâbêaʻ [sated, satisfied] loathesbûwç▸ [rejects, despises] honeynôpheth [a sweet delicacy] but to a hungryrâʻêb [needy, lacking] soulnephesh [living being, essence of a person] anykôl bitter thingmar [unpleasant] is sweetmâthôwq [pleasant, agreeable]
| Greek | English | Parsing |
|---|---|---|
| נֶ֣פֶשׁ | an appetite | Noun common, feminine singular absolute |
| שְׂ֭בֵעָה | satisfied | Adj |
| תָּב֣וּס | it treads down | Verb, Qal, imperfect third person feminine singular |
| נֹ֑פֶת | honey | Noun common, feminine singular absolute |
| וְנֶ֥פֶשׁ | and an appetite | Conjunction, noun common feminine singular absolute |
| רְ֝עֵבָ֗ה | hungry | Adj |
| כָּל־ | every | Noun common, masculine singular absolute |
| מַ֥ר | bitter [thing] | Adj |
| מָתֽוֹק׃ | [is] sweet | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The soul that is full loathes honey, but to a hungry soul, any bitter thing is sweet. |
| KJV | The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet. |
| ASV | The full soul loatheth a honeycomb; But to the hungry soul every bitter thing is sweet. |
| YLT | A satiated soul treadeth down a honeycomb, And [to] a hungry soul every bitter thing [is] sweet. |
| WEB | A full soul loathes a honeycomb; but to a hungry soul, every bitter thing is sweet. |
| BBE | The full man has no use for honey, but to the man in need of food every bitter thing is sweet. |
The translations agree on the essential meaning of the verse.
The sentence has one main clause and two subordinate clauses, illustrating the contrast between fullness and hunger.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוּס
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 27:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom on Satisfaction and Hungergenerated
Proverbs 27:7 contrasts the experiences of a full soul with a hungry one, emphasizing how our state of being influences our desires and perceptions. This verse is part of a larger discourse on the nature of friendship and the value of wise counsel, as seen in surrounding verses like Proverbs 27:6 and Proverbs 27:9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 11:4–9 | Meanwhile, the rabble among them had a strong craving for other food, and again the Israelites wept and said, “Who will feed us meat? |
| 2 | Numbers 21:5 | and spoke against God and against Moses: “Why have you led us up out of Egypt to die in the wilderness? There is no bread or water, and we detest this wretched food!” |
| 3 | Job 6:7 | My soul refuses to touch them; they are loathsome food to me. |
| 4 | Luke 15:16–17 | He longed to fill his belly with the pods the pigs were eating, but no one would give him a thing. |
| 5 | John 6:9 | “Here is a boy with five barley loaves and two small fish. But what difference will these make among so many?” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נֶ֫פֶשׁ, Ne.feshgenerated
The Hebrew word נֶ֫פֶשׁ (*nephesh*) means 'soul' or 'living being,' encompassing life, self, and desire. It signifies both the physical and mental aspects of existence, often representing the essence of a person.
In this verse, נֶ֫פֶשׁ refers to the inner life of a person, highlighting how fullness or satisfaction affects one's cravings and choices.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the core meaning of the verse, with all versions rendering the key concepts similarly.
Sentence Structuregenerated
The finite verb תָּב֣וּס governs the main action of the verse, with two noun phrases acting as subjects. The first subject describes the full soul, while the second subject describes the hungry soul, creating a clear contrast.
The structure emphasizes the relationship between fullness and hunger, showcasing how these states influence perception and desire.
Septuagint Backgroundgenerated
The Septuagint translates נֶ֫פֶשׁ as ψυξὴ, which also means 'soul' or 'life.' This choice aligns with the Hebrew meaning, maintaining the focus on the essence of a person.
The Greek word for honey, κηρίοις, captures the sweetness of the original, while the overall translation reflects the contrast present in the Hebrew text.
In plain words — the whole versegenerated
Proverbs 27:7 teaches that a satisfied person may reject sweet things like honey, while a hungry person finds even bitter things enjoyable. This highlights how our feelings of fullness or hunger shape our desires and perceptions.
Frequently Asked Questionsgenerated
This suggests that when a person is satisfied, they may not appreciate sweet things, as they are already content.
A hungry person may find pleasure in things that are typically unpleasant, indicating a shift in priorities based on need.
This contrast illustrates how our emotional and physical states can influence our experiences and choices.
It reminds us that contentment can change how we view the world and what we desire, encouraging us to reflect on our own states of satisfaction.
Reflection Questionsgenerated
- In what ways have I experienced a shift in my desires based on my level of satisfaction?
- How can I cultivate a sense of contentment in my life to appreciate the sweetness around me?
- What are some bitter experiences that I have learned to find value in during times of need?
- How does understanding my emotional state help me navigate my relationships with others?
The early church on this verse — how the Fathers read it
Bede comments on this verse to illustrate the nature of satisfaction and its effects on desire, noting the rich implications of fullness and hunger.
The soul sated will trample upon the honeycomb, etc. The soul of the rich, who have their consolation and are told by the Lord, Woe to you who are full, for you shall hunger (Luke VI),Early Church Fathers on Proverbs 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 27:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe full soul loatheth an honeycomb,.... Or "tramples upon" it (a), as the word signifies, and most versions render it, expressive of contempt and abhorrence; and suits will the situation of the
Read John Gill on Proverbs 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet. Loatheth - literally, 'treadeth under foot' (Micah 5:5-6).
Read Robert Jamieson on Proverbs 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe full soul, a man whose appetite or desire (which is oft expressed in Scripture by the name of soul) is fully satisfied, loatheth an honey-comb, the most delicious meats. The design of this proverb is to show the inconvenience that ofttimes attends upon plenty, and the advantage of poverty, that the rich might learn moderation, and the poor content.
Read Matthew Poole on Proverbs 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 27:7 The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet.Ver. 7. The full soul loatheth an honeycomb.] Heb., Treadeth it under feet as dung or dogs meat. Chrysostom reports the saying of a certain philosopher to the same purpose. Anima in satietate posita etiam favis illudit; The sated soul rejecteth finest fare and most sweetest sustenance. This holds true in spirituals too. The honey of God’ s holy word, how is it trampled on by those stall fed beasts, in whom fulness hath bred forgetfulness, - saturity security! "Our soul loatheth this light meat," said they of their manna, when once cloyed with it. The Pharisees found no more sweetness or…
Read John Trapp on Proverbs 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) The full soul loatheth an honeycomb.—So the moderate use of the good things of this life increases our enjoyment of them. But in spiritual things, the less we content ourselves with, the less hunger we feel, and less enjoyment do we derive from them.
Read Charles John Ellicott on Proverbs 27 →CambridgeThe Cambridge Bible for Schools and Colleges7. loatheth] Lit. treads under foot; calcabit, Vulg. The second clause of the verse has been compared with Horace’s “Jejunus stomachus raro vulgaria temnit.” Sat. ii. 2. 38.
Read Cambridge on Proverbs 27 →Albert Barnes1798–1870Barnes' Notes on the BibleThe special instance covers the general law, that indulgence in pleasure of any kind brings on satiety and weariness, but self-restraint multiplies the sources of enjoyment.
Read Albert Barnes on Proverbs 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Full soul — The satiated appetite, put by figure for the person possessing it. So, also, in the next clause. Hungry soul — A craving appetite. The proverb, in its most literal sense, is a lesson learned from experience.
Read Daniel Denison Whedon on Proverbs 27 →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
The soul that is full loathes honey, but to a hungry soul, any bitter thing is sweet.
A full soul loathes a honeycomb; but to a hungry soul, every bitter thing is sweet.
The soul that is full loathes honey, but to a hungry soul, any bitter thing is sweet.
The one whose appetite is satisfied loathes honey, but to the hungry mouth every bitter thing is sweet.
Tyndale line
The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet.
The full soul loatheth a honeycomb; But to the hungry soul every bitter thing is sweet.
The full soul loatheth an honeycomb: but to the hungry soul every bitter thing is sweet.
The full soul lotheth a honey-comb; but to the hungry soul every bitter thing is sweet.
The person that is full, despiseth an hony combe: but vnto the hungry soule euery bitter thing is sweete.
Strictly literal
The full soul trampleth on a honeycomb; but to the hungry soul every bitter thing is sweet.
A satiated soul treadeth down a honeycomb, And [to] a hungry soul every bitter thing [is] sweet.
A satiated soul treads down a honeycomb, || And every bitter thing [is] sweet [to] a hungry soul.
The satisfied soul treadeth under foot fine honey; but to the hungry soul every bitter thing is sweet.
A person who has eaten to the full rejects even a honeycomb, but to the hungry person, every bitter thing is sweet.
From the Latin
A soul that is full shall tread upon the honeycomb: and a soul that is hungry shall take even bitter for sweet.
Simplified
If you're full up, you can't face honey; but if you're starving, even bitter food tastes sweet.
The full man has no use for honey, but to the man in need of food every bitter thing is sweet.
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 show agreement in meaning, with six of the nine words matched between the two. The Septuagint's word order differs, but the core concepts align closely.
נֶ֣פֶשׁ שְׂ֭בֵעָה תָּב֣וּס נֹ֑פֶת וְנֶ֥פֶשׁ רְ֝עֵבָ֗ה כָּל־ מַ֥ר מָתֽוֹק׃
6 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 27:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs — Noun common · feminine singular absoluteHNcfsa
ap'-e-tit (chai, nephesh): This word occurs four times in Old Testament text and once in the King James Version margin. Once (Job 38:39) it is a translation of chai, "life"; "Canst thou .... satisfy the appetite (life) of the young lions?" Twice (Pr 23:2; Ec 6:7; also Isa 56:11, the King James Version margin) it is a translation of nephesh: Pr 23:2, ba`al nephesh "a man given to appetite"; Ec 6:7, "the nephesh is not filled." In Isa 56:11, "strong of nephesh" is translated "greedy." Nephesh means originally…
שָׂבֵעַ (sabea`) means sated or satisfied, with a nuance of being surfeited. It is derived from a root that conveys the idea of being full, and can carry both positive and negative connotations. The word appears in contexts that reflect a state of abundance or excess.
שָׂבֵעַ adj. sated, satisfied, surfeited
base
H7649 שָׂבֵעַ sated, satisfied, surfeited
7649 sabea` saw-bay'-ah
from 7646; satiated (in a pleasant or disagreeable
sense):--full (of), satisfied (with).
see HEBREW for 07646
שָׂבֵעַ (sa.ve.a) — sated.
1) sated, satisfied, surfeited
1a) sated, abounding, satisfied
1b) surfeited (bad sense)
Adj — AdjHAafsa
בּוּס (buwc) means to tread down or trample, with applications both literal and figurative. It includes various forms such as rejecting or desecrating, and it can describe actions of warriors or the movements of infants. The word covers a range of meanings related to being trampled or polluted.
[בּוּס] vb. tread down, trample
Qal tread down, trample (of warriors)
Pol. tread down, in bad sense
Hithpol. of the blind movements of infant’s limbs, kick out (this way and that), fig. of Jerusalem.
Hoph. pass. trodden down
base
H947 בּוּס tread down, trample
947 buwc boos
a primitive root; to trample (literally or
figuratively):--loath, tread (down, under (foot)), be
polluted.
בּוּס (bus) — to trample.
1) to tread down, reject, trample down
1a) (Qal)
1a1) to tread down, trample (of warriors)
1a2) of rejection (fig.)
1b) (Polel)
1b1) to tread down (in bad sense)
1b2) to desecrate
1c) (Hithpolel)
1c1) to tread
1c2) to kick out
1c2a) of infants' blind movements
1c2b) of Jerusalem (fig.)
1d) (Hophal) to be trodden down
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
נֹ֫פֶת (nopheth) refers to honey, specifically flowing honey or honey from the comb. It is derived from a root meaning to shake to pieces, suggesting a dripping quality. The term captures the essence of honeycomb and its sweetness, but there are no significant disagreements among the lexicons regarding its meaning.
נֹ֫פֶת n.m. flowing honey, honey from the comb
base
H5317 נֹ֫פֶת
5317 nopheth no'-feth
from 5130 in the sense of shaking to pieces; a dripping i.e.
of honey (from the comb):--honeycomb.
see HEBREW for 05130
נֹ֫פֶת (no.phet) — honey.
flowing honey, honey from the comb, a dropping down, honey, honeycomb
N-ms — Noun common · feminine singular absoluteHNcfsa
hun'-i (debhash; meli): One familiar with life in Palestine will recognize in debhash the Arabic dibs, which is the usual term for a sweet syrup made by boiling down the juice of grapes, raisins, carob beans, or dates. Dibs is seldom, if ever, used as a name for honey (compare Arabic 'asal), whereas in the Old Testament debhash probably had only that meaning. The honey referred to was in most cases wild honey (De 32:13; Jud 14:8,9; 1Sa 14:25,26,29,43), although the offering of honey with the first-fruits would seem to indicate that the bees were also domesticated (2Ch 31:5). The bees constructed their honeycomb and deposited their honey in holes in the ground (
Honey
(1.) Heb. ya’ar, occurs only 1 Sam. 14:25, 27, 29; Cant. 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods.
(2.) Nopheth, honey that drops (Ps. 19:10; Prov. 5:3; Cant. 4:11).
(3.) Debash denotes bee-honey (Judg. 14:8); but also frequently a vegetable honey distilled from trees (Gen. 43:11; Ezek. 27:17). In these passages it may probably mean “dibs,” or syrup of grapes, i.e., the juice…
The Hebrew debash in the first place applied to the product of the bee, to which exclusively we give the name of honey. All travellers agree in describing Palestine as a land "flowing with milk and honey," (Exodus 3:8) bees being abundant even in the remote parts of the wilderness, where they deposit their honey in the crevices of rocks or in hollow trees. In some parts of northern Arabia the hills are so well stocked with bees that no sooner are hives placed than they are occupied. In the second place the term debash applies to a decoction of the juice of the grape, which is still called dibs , and which forms an article of commerce in the East, it was this, and not ordinary bee-honey, which Jacob sent to Joseph, (Genesis 43:11) and which the Tyrians purchased from Palestine. (
Was formerly very plentiful in Palestine, and hence the frequent expressions of Scripture which import that that country was a land flowing with milk and honey, Le 20:24. Wild bee honey was often found in hollow trees and clefts in the rocks, De 32:13 Ps 81:16; and on this John the Baptist fed, Mt 3:4. Honey was highly prized, Ps 19:10 Pr 5:3 27:7. Modern travellers observe that it is still very common there, and that the inhabitants mix it in all their sauces. Forskal says the caravans of Mecca bring honey from Arabia to Cairo, and that he has often seen honey…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Conj | N-cs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
ap'-e-tit (chai, nephesh): This word occurs four times in Old Testament text and once in the King James Version margin. Once (Job 38:39) it is a translation of chai, "life"; "Canst thou .... satisfy the appetite (life) of the young lions?" Twice (Pr 23:2; Ec 6:7; also Isa 56:11, the King James Version margin) it is a translation of nephesh: Pr 23:2, ba`al nephesh "a man given to appetite"; Ec 6:7, "the nephesh is not filled." In Isa 56:11, "strong of nephesh" is translated "greedy." Nephesh means originally…
רָעֵב (ra'ev) means 'hungry' and can describe varying intensities of hunger. It can also refer to a 'hungry man' as a noun or imply failing strength in a figurative sense. The word is derived from רָעַב (ra'ab), which is linked to the concept of hunger.
רָעֵב adj. hungry
base
H7457 רָעֵב hungry
7457 ra`eb raw-abe'
from 7456; hungry (more or less intensely):--hunger bitten,
hungry.
see HEBREW for 07456
רָעֵב (ra.ev) — hungry.
1) hungry
1a) hungry
1b) hungry man (subst)
1c) of failing strength (fig)
Adj — AdjHAafsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
מַר (mar) means 'bitter' or 'bitterness' in Hebrew. It can describe the taste of food or water, as well as figurative uses related to pain or discontent. The word can function as both an adjective and a noun, and it can also be used adverbially to mean 'bitterly.'
מַר adj. and subst. bitter, bitterness
base
H4751 מַר bitter, bitterness
4751 mar mar
or (feminine) marah {maw-raw'}; from 4843; bitter (literally
or figuratively); also (as noun) bitterness, or (adverbially)
bitterly:--+ angry, bitter(-ly, -ness), chafed, discontented,
X great, heavy.
see HEBREW for 04843
מַר (mar) — bitter.
adj
1) bitter, bitterness
1a) of water or food
1b) of harlot's end, end of wickedness, cry (fig.)
1c) of pain (subst)
adv
2) bitterly
Adj — AdjHAamsa
מָתוֹק (mathowq) means 'sweet' and can refer to both the adjective and noun forms, indicating sweetness or pleasantness. It is derived from another Hebrew root, noted as H4985, but the specific details of that root are not provided here. The word appears in contexts related to taste and pleasant experiences.
מָתוֹק adj. sweet, and n.[m.] sweetness
base
H4966 מָתוֹק sweet, and sweetness
4966 mathowq maw-thoke'
or mathuwq {maw-thook'}; from 4985; sweet:--
sweet(-er, -ness).
see HEBREW for 04985
מָתוֹק (ma.toq) — sweet.
adj
1) sweet
n m
2) sweetness, pleasant (thing)
Adj — AdjHAamsa