Proverbs 28:15 — Word Study
WLCאֲרִי־ נֹ֭הֵם וְדֹ֣ב שׁוֹקֵ֑ק מֹשֵׁ֥ל רָ֝שָׁ֗ע עַ֣ל עַם־ דָּֽל׃
BSALike a roaringnâham [growling, as a lion] lionʼărîy or a chargingshâqaq [rushing, raging] beardôb is a wickedrâshâʻ [morally wrong, guilty of sin] rulermâshal [having power over, dominating] overʻal a helplessdal [poor, weak] peopleʻam [a nation, a community]
| Greek | English | Parsing |
|---|---|---|
| אֲרִי־ | a lion | Noun common, masculine singular absolute |
| נֹ֭הֵם | roaring | Verb, Qal, participle (active) masculine singular |
| וְדֹ֣ב | and a bear | Conjunction, noun common both singular absolute |
| שׁוֹקֵ֑ק | rushing | Verb, Qal, participle (active) masculine singular |
| מֹשֵׁ֥ל | a ruler | Verb, Qal, participle (active) masculine singular |
| רָ֝שָׁ֗ע | wicked | Noun common, masculine singular absolute |
| עַ֣ל | over | Preposition |
| עַם־ | a people | Noun common, masculine singular absolute |
| דָּֽל׃ | poor | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like a roaring lion or a charging bear is a wicked ruler over a helpless people. |
| KJV | As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people. |
| ASV | As a roaring lion, and a ranging bear, So is a wicked ruler over a poor people. |
| YLT | A growling lion, and a ranging bear, [Is] the wicked ruler over a poor people. |
| WEB | As a roaring lion or a charging bear, so is a wicked ruler over helpless people. |
| BBE | Like a loud-voiced lion and a wandering bear, is an evil ruler over a poor people. |
All translations agree on the term רָשָׁע as 'wicked' — see How Translations Differ.
The main clause is supported by two similes that illustrate the nature of the wicked ruler, with a prepositional phrase indicating the impact on the people.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָהַם
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 28:15
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 Leadershipgenerated
Proverbs 28:15 warns about the dangers of wicked leadership, comparing such rulers to ferocious animals that threaten the safety of the people. This verse highlights the consequences of poor leadership and serves as a reminder of the responsibility leaders have towards their communities, as seen in the surrounding verses that discuss reverence and judgment in leadership.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 20:2 | The terror of a king is like the roar of a lion; whoever provokes him forfeits his own life. |
| 2 | Hosea 5:11 | Ephraim is oppressed, crushed in judgment, for he is determined to follow worthless idols. |
| 3 | 1 Peter 5:8 | Be sober-minded and alert. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. |
| 4 | Proverbs 17:12 | It is better to meet a bear robbed of her cubs than a fool in his folly. |
| 5 | 2 Kings 2:24 | Then he turned around, looked at them, and called down a curse on them in the name of the LORD. Suddenly two female bears came out of the woods and mauled forty-two of the boys. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — רָשָׁע, ra.Sha'generated
The word רָשָׁע (ra.Sha') refers to someone who is wicked or morally wrong. It is a noun that describes a person guilty of sin or wrongdoing, often in contrast to the righteous. The parsing indicates it is a masculine singular noun, suggesting a specific individual rather than a general concept.
In this context, the wicked ruler embodies moral failure, leading to oppression and suffering among the people. This word is frequently used in the Bible to describe those who act against God's laws and the well-being of others.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of רָשָׁע as 'wicked' in this verse, emphasizing the moral failure of the ruler.
Sentence Structuregenerated
The main clause of the verse is governed by the predicate that compares a wicked ruler to two fierce animals, establishing the threatening nature of such leadership. The structure emphasizes the comparison by placing the similes at the beginning, creating a vivid image of danger.
The sentence structure is straightforward, with a clear subject (the wicked ruler) and descriptive phrases that enhance the meaning. The use of similes draws a direct connection between the ruler's behavior and the ferocity of a lion or bear.
Septuagint Backgroundgenerated
The Septuagint translates אֲרִי as λέων (lion) and דֹּב as λύκος (wolf), indicating a slight shift in the imagery. The choice of λύκος may suggest a broader understanding of predatory behavior, aligning with the theme of danger.
This choice reflects a cultural interpretation of the text, where the qualities of the animals are emphasized to convey the threat posed by wicked rulers.
In plain words — the whole versegenerated
Proverbs 28:15 compares a wicked ruler to a roaring lion or a charging bear, highlighting the danger such leaders pose to their helpless people. The verse warns about the harsh impact of poor leadership and the moral responsibilities of those in power.
Frequently Asked Questionsgenerated
A wicked ruler is someone who acts immorally or unjustly, causing harm to the people they govern.
Lions and bears are symbols of strength and ferocity, representing the danger and oppression that a wicked ruler can bring.
It serves as a reminder that leaders have a responsibility to act justly and care for their people, as failure to do so can lead to suffering.
It refers to those who are vulnerable or in need of protection, highlighting the duty of leaders to safeguard their well-being.
Reflection Questionsgenerated
- In what ways can I recognize and support just leadership in my community?
- How can I ensure that I am not a harmful influence in the lives of others?
- What qualities should I look for in leaders to ensure they are serving the people well?
- How does this verse challenge my understanding of power and responsibility?
The early church on this verse — how the Fathers read it
The commentary from Bede interprets this verse as a warning against pagan and heretical rulers who oppress the faithful, illustrating the dangers of wicked leadership.
"A roaring lion and a ravenous bear," etc. It can be understood of pagan and heretical princes who often test the patience or wisdom of the poor people, that is, the holy Church, with savage cruelty.Early Church Fathers on Proverbs 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 28:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[As] a roaring lion, and a ranging bear,.... Which are both terrible; the lion that roars for want of food, or when it is over its prey; and the hear, when it runs from place to place in quest of
Read John Gill on Proverbs 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs a roaring lion, and a ranging bear; so is a wicked ruler over the poor people. A ranging bear - "ranging" to and fro with hunger.
Read Robert Jamieson on Proverbs 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe lion and bear are always cruel and greedy in their natures, and especially when they are hungry and want prey, in which case the lions roar, , and bears range about for it. So is a wicked ruler; instead of being a nursing father, and a faithful and tender shepherd, as he ought to be, he is a cruel and insatiable oppressor and devourer of them: Over the poor people; whom he particularly mentions, either to note his policy in oppressing them only who were unable to withstand him, or to revenge themselves of him; or to aggravate his sin in devouring them, whom the laws of God and common humanity bound him to relieve and protect; or to express the effect of his ill government, in making his…
Read Matthew Poole on Proverbs 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 28:15 [As] a roaring lion, and a ranging bear; [so is] a wicked ruler over the poor people.Ver. 15. As a roaring llon, and a ranging bear.] Regimen without righteousness turns into tyranny, and becomes no better than robbery by authority. Look how the lion frightens the poor beasts with his roaring, so that they have no power to stir, and then preys upon them with his teeth; and as the bear searches them out and tears them limb from limb: so deal tyrants with their poor subjects. "Her princes within her are roaring lions, her judges evening wolves; they gnaw not the bones till the morrow." Such were those cannibals in David’ s days, that "eat up God’ s people as they eat bread"…
Read John Trapp on Proverbs 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) A ranging bear—i.e., wandering hungrily in great want of food. Over the poor people—i.e., a people too weak to resist him, over whom he can tyrannise without fear.
Read Charles John Ellicott on Proverbs 28 →CambridgeThe Cambridge Bible for Schools and Colleges15. ranging] i.e. with a view to satisfy its hunger. The word is used in its secondary sense, hungry, Psalms 107:9. Comp. 1 Peter 5:8. λέωνπεινῶνκαὶλύκοςδιψῶν, LXX., ursus esuriens, Vulg.
Read Cambridge on Proverbs 28 →Albert Barnes1798–1870Barnes' Notes on the BibleThe form of political wretchedness, when the poverty of the oppressed subjects not only embitters their sufferings, but exasperates the brutal ferocity of the ruler.
Read Albert Barnes on Proverbs 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Roaring lion — The word represents the growling of a lion and other like beast when they have seized their prey, rather than their “roaring” on other occasions. This peculiar growl may be observed in the common cat.
Read Daniel Denison Whedon on Proverbs 28 →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
Like a roaring lion or a charging bear is a wicked ruler over a helpless people.
As a roaring lion or a charging bear, so is a wicked ruler over helpless people.
Like a roaring lion or a charging bear is a wicked ruler over a helpless people.
Like a roaring lion or a roving bear, so is a wicked ruler over a poor people.
Tyndale line
As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.
As a roaring lion, and a ranging bear, So is a wicked ruler over a poor people.
As a roaring lion, and a ranging bear; so is a wicked ruler over a poor people.
As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.
As a roaring lyon, and an hungry beare, so is a wicked ruler ouer the poore people.
Strictly literal
A roaring lion, and a ranging bear, is a wicked ruler over a poor people.
A growling lion, and a ranging bear, [Is] the wicked ruler over a poor people.
A growling lion, and a ranging bear, || [Is] the wicked ruler over a poor people.
As a roaring lion, and a greedy bear, so is a wicked ruler over an indigent people.
Like a roaring lion or a charging bear is a wicked ruler over poor people.
From the Latin
As a roaring lion, and a hungry bear, so is a wicked prince over the poor people.
Simplified
A wicked ruler lording it over poor people is like a roaring lion or a charging bear.
Like a loud-voiced lion and a wandering bear, is an evil ruler over a poor people.
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 the core elements of the verse, though the Septuagint uses different terms for the animals. The Hebrew text presents a direct comparison, while the Greek version reflects a broader interpretation of predatory behavior.
אֲרִי־ נֹ֭הֵם וְדֹ֣ב שׁוֹקֵ֑ק מֹשֵׁ֥ל רָ֝שָׁ֗ע עַ֣ל עַם־ דָּֽל׃
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 28:15
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.
אֲרִי (ariy) and אַרְיֵה (aryeh) both mean 'lion' in Hebrew, referring to the animal itself or images of it. The word is derived from a root associated with violence. The entries do not indicate any significant disagreement among lexicons.
אֲרִי n.m. lion
base
אַרְיֵה n.m. lion
base
H738a אֲרִי lion H738b אַרְיֵה lion
738 'ariy ar-ee'
or (prolonged) earyeh {ar-yay'}; from 717 (in the sense of
violence); a lion:--(young) lion, + pierce (from the margin).
see HEBREW for 0717
אֲרִי (a.ri) — lion.
1) lion
1a) pictures or images of lions
אַרְיֵה (ar.yeh) — lion.
1) lion
1a) pictures or images of lions
Aramaic equivalent: ar.yeh (אַרְיֵה "lion" H0744)
N-ms — Noun common · masculine singular absoluteHNcmsa
li'-un:
(1) Occurring most often in the Old Testament is 'aryeh, plural 'ardyoth. Another form, 'ari, plural 'arayim, is found less often.
1. Names:
Compare 'ari'el, "Ariel" (Ezr 8:16; Isa 29:1,2,7); char'el, "upper altar," and 'ari'el, "altar hearth" (Eze 43:15); 'aryeh, "Arieh" (2Ki 15:25); 'ar'eli, "Areli" and "Arelites" (Ge 46:16; Nu 26:17).
"The most powerful, daring and impressive of all carnivorous animals, the most magnificent in aspect and awful in voice." At present lions do not exist in Palestine; but they must in ancient times have been numerous. The lion of Palestine was in all probability the Asiatic variety, described by Aristotle and Pliny as distinguished by its short and curly mane, and by being shorter and rounder in shape, like the sculptured lion found at Arban. It was less daring than the longer named species, but when driven by hunger it not only ventured to attack the flocks in the desert in presence of the shepherd, (1 Samuel 17:34; Isaiah 31:4) but laid waste towns and villages, (2 Kings 17:25,26; Proverbs 22:13; 26:13) and devoured men.…
The well-known and noble king of beasts, frequently spoken of in Scripture. He often exceeds eight feet in length and four feet in height; and his majestic and dauntless aspect, his prodigious strength and agility, and his peculiar roar, make him the terror of the forests. Lions were common in Palestine, (See JORDAN,) and the Hebrews had seven different names for them, to distinguish the different ages, etc. Five of these occur together in Job 4:10,11. See also Na 2:11,12. The psalmist alludes to the stealthy creeping of the lion till he can spring upon his prey, when he says of the crafty wicked man, "He lieth in wait secretly as a lion in his den; .... he croucheth, and humbleth himself, that the poor may fall by his strong ones." The Bible reader will remember the exploits of…
נָהַם (naham) is a primitive root meaning to growl or groan. It describes the sounds made by a lion or the groans of someone in suffering. The entries consistently emphasize these meanings without significant disagreement.
[נָהַם] vb. growl, groan
base
H5098 [נָהַם] growl, groan
5098 naham naw-ham'
a primitive root; to growl:--mourn, roar(-ing).
נָהַם (na.ham) — to groan.
1) to growl, groan
1a) (Qal)
1a1) to growl (of lion)
1a2) to groan (of sufferer)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
דֹּב (dob) means 'bear' and is derived from a root suggesting a soft or gliding motion. The entries consistently define it as a bear, with a mention of its Aramaic equivalent. There are no significant disagreements among the lexicons.
דֹּב n.m., f. bear (from soft or gliding motion)
base
H1677 דֹּב bear (from soft or gliding motion)
1677 dob dobe
or (fully) dowb {dobe}; from 1680; the bear (as slow):--
bear.
see HEBREW for 01680
דֹּב (dov) — bear.
bear
Aramaic equivalent: dov (דֹּב "bear" H1678)
Conj | N-ms — Conjunction · noun common both singular absoluteHC/Ncbsa
bar (dobh; compare Arabic dubb): In 1Sa 17:34-37, David tells Saul how as a shepherd boy he had overcome a lion and a bear. In 2Ki 2:24 it is related that two she bears came out of the wood and tore forty-two of the children who had been mocking Elisha. All the other references to bears are figurative; compare 2Sa 17:8; Pr 17:12; 28:15; Isa 11:7; 59:11; La 3:10; Da 7:5; Ho 13:8; Am 5:19;
Bear
A native of the mountain regions of Western Asia, frequently mentioned in Scripture. David defended his flocks against the attacks of a bear (1 Sam. 17:34-37). Bears came out of the wood and destroyed the children who mocked the prophet Elisha (2 Kings 2:24). Their habits are referred to in Isa. 59:11; Prov. 28:15; Lam. 3:10. The fury of the female bear when robbed of her young is spoken of (2 Sam. 17:8; Prov. 17:12; Hos. 13:8). In Daniel’s vision of the…
(1 Samuel 17:34; 2 Samuel 17:8) The Syrian bear, Ursus syriacus, which is without doubt the animal mentioned in the Bible, is still found on the higher mountains of Palestine. During the summer months these bears keep to the snowy parts of Lebanon, but descend in winter to the villages and Gardens. It is probable also that at this period in former days they extended their visits to other parts of Palestine.
That bears were common in Palestine appears from several passages in the Old Testament, 1Sa 17:34,36,37; 2Sa 17:8; 2Ki 2:24. The species known in Syria resembles the common brown bear; it is sill met in the recesses of Lebanon. To a sullen and ferocious disposition, the bear joins immense strength, considerable sagacity, and the power of climbing trees. Her ferocity, especially when her young are injured, is proverbial. See 2Sa 17:8; Pr 17:12; Isa 11:7; Ho 13:8.
שָׁקַק (sha.qaq) is a Hebrew verb meaning to run, rush, or move eagerly. It conveys a sense of urgency and can imply a greedy or intense desire. The entries describe its usage in various forms, including Qal and Hithpalpel, indicating actions like running about or rushing back and forth.
[שָׁקַק] vb. run, run about, rush
Qal rush at, upon
Hithpalp. of chariots, they rush to and fro.
base
H8264 [שָׁקַק] run, run about, rush
8264 shaqaq shaw-kak'
a primitive root; to course (like a beast of prey); by
implication, to seek greedily:--have appetite, justle one
against another, long, range, run (to and fro).
שָׁקַק (sha.qaq) — to rush.
1) to run, run about, rush, run to and fro, be eager or greedy or thirsty
1a) (Qal) roving, ranging, longing, rush out upon (participle)
1b) (Hithpalpel) to rush to and fro, rush back and forth
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
מָשַׁל (mashal) is a Hebrew verb meaning to rule or have dominion. It can refer to human authority, the dominion of heavenly bodies, or God's sovereignty. The word has a Qal form indicating direct rule and a Hiphil form that implies causing someone to rule or exercising dominion.
מָשַׁל vb. rule, have dominion, reign
Qal
human subj., rule, have dominion over
of heavenly bodies
of God
Hiph. cause to rule; exercise dominion
base
H4910 מָשַׁל rule, have dominion, reign .. human subj., rule, have dominion over
. of heavenly bodies
. of God
. cause to rule; exercise dominion
4910 mashal maw-shal'
a primitive root; to rule:--(have, make to have) dominion,
governor, X indeed, reign, (bear, cause to, have)
rule(-ing, -r), have power.
מָשַׁל (ma.shal) — to rule.
1) to rule, have dominion, reign
1a) (Qal) to rule, have dominion
1b) (Hiphil)
1b1) to cause to rule
1b2) to exercise dominion
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
rool'-er:
1. In the Old Testament:
(1) moshel, "ruler," "prince," "master" (tyrant), applied to Joseph in Egypt (Ge 45:8; compare Ps 105:21); to the Philistines (Jud 15:11); to David's descendants, the future kings of Israel (2Ch 7:18; compare Jer 33:26); to Pharaoh (Ps 105:20); to a wicked prince, a tyrant (Pr 28:15; compare Isa 14:5; 49:7); to theocratic king, the Messiah (Mic 5:2); it is often used in…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine singular absoluteHNcmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms — Noun common · masculine singular absoluteHNcmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word דַּל (dal) is built from the root meaning 'dangling' or 'weak.' It covers a range of meanings including low, weak, poor, and thin, and is particularly noted in wisdom literature and poetry. The entries consistently emphasize its connotations of neediness and weakness.
דַּל adj. low, weak, poor, thin (especially common in Wisd. lit. and poet.)
base
H1800 דַּל low, weak, poor, thin (especially common in Wisd. lit. and poet.)
1800 dal dal
from 1809; properly, dangling, i.e. (by implication) weak or
thin:--lean, needy, poor (man), weaker.
see HEBREW for 01809
דַּל (dal) — poor.
low, poor, weak, thin, one who is low
Adj — AdjHAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19