Proverbs 28:24 — Word Study
WLCגּוֹזֵ֤ל׀ אָ֘בִ֤יו וְאִמּ֗וֹ וְאֹמֵ֥ר אֵֽין־ פָּ֑שַׁע חָבֵ֥ר ה֝֗וּא לְאִ֣ישׁ מַשְׁחִֽית׃
BSAHe who robsgâzal [plunders, takes by force] his fatherʼâb [parent, ancestor] or motherʼêm [maternal figure, caregiver] sayingʼâmar It is notʼayin wrongpeshaʻ [no transgression, no sin] is a companionchâbêr [fellow, partner] to the manʼîysh [individual, person] who destroysshâchath [ruins, corrupts]
| Greek | English | Parsing |
|---|---|---|
| גּוֹזֵ֤ל׀ | [one who] robs | Verb, Qal, participle (active) masculine singular |
| אָ֘בִ֤יו | father his | Noun common masculine singular construct, suffix |
| וְאִמּ֗וֹ | and mother his | Conjunction, noun common feminine singular construct, suffix |
| וְאֹמֵ֥ר | and [one who] says | Conjunction, verb qal participle (active) masculine singular |
| אֵֽין־ | there not | Noun common, masculine singular construct |
| פָּ֑שַׁע | [is] a transgression | Noun common, masculine singular absolute |
| חָבֵ֥ר | [is] a companion | Noun common, masculine singular absolute |
| ה֝֗וּא | he | Pronoun |
| לְאִ֣ישׁ | of a person of | Preposition, noun common masculine singular construct |
| מַשְׁחִֽית׃ | destruction | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who robs his father or mother, saying, “It is not wrong,” is a companion to the man who destroys. |
| KJV | Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer. |
| ASV | Whoso robbeth his father or his mother, and saith, It is no transgression, The same is the companion of a destroyer. |
| YLT | Whoso is robbing his father, or his mother, And is saying, 'It is not transgression,' A companion he is to a destroyer. |
| WEB | Whoever robs his father or his mother and says, “It’s not wrong,” is a partner with a destroyer. |
| BBE | He who takes from his father or his mother what is theirs by right, and says, It is no sin; is the same as a taker of life. |
Where they part company is in the rendering of גּוֹזֵל — see How Translations Differ.
The verse consists of two main clauses with a participial phrase providing justification for the action, highlighting the relationship between the act of robbery and its moral implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפֶּשַׁע
verbגָּזַל
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 28:24
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 Integrity and Relationshipsgenerated
Proverbs 28:24 is part of a series of proverbs that discuss the importance of integrity and the consequences of immoral actions. The surrounding verses emphasize the value of rebuke over flattery and the dangers of greed, setting a moral framework for understanding the gravity of robbing one’s parents.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 19:26 | He who assaults his father or evicts his mother is a son who brings shame and disgrace. |
| 2 | Judges 17:2 | said to his mother, “The eleven hundred shekels of silver that were taken from you and about which I heard you utter a curse—I have the silver here with me; I took it.” Then his mother said, “Blessed be my son by the LORD!” |
| 3 | Matthew 15:4–6 | For God said, ‘Honor your father and mother’ and ‘Anyone who curses his father or mother must be put to death.’ |
| 4 | Proverbs 28:7 | A discerning son keeps the law, but a companion of gluttons disgraces his father. |
| 5 | Proverbs 13:20 | He who walks with the wise will become wise, but the companion of fools will be destroyed. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — גּוֹזֵ֤ל, go.Zelgenerated
The word גּוֹזֵל (gozel) is a participle from the verb גָּזַל (gazal), meaning to rob or plunder. It conveys the act of taking something by force, often associated with violence, as seen in various biblical narratives.
This participle indicates an ongoing action, describing someone actively engaged in the act of robbery. The moral implication here is severe, as it not only involves theft but also a disregard for familial authority and respect.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse, with the BSB using robs and companion, while the KJV and ASV also reflect similar wording, maintaining the context of familial relationships and moral failings.
Sentence Structuregenerated
The structure of this verse features two main clauses connected by conjunctions, with the first clause focusing on the act of robbery and the second clause describing the moral consequence. The finite verbs גּוֹזֵל (robs) and אֹמֵר (says) govern their respective subjects, establishing a clear relationship between actions and their moral implications.
The word order emphasizes the act of robbery as the primary focus, with the justification offered by the robber leading to the conclusion about companionship with destruction.
Septuagint Backgroundgenerated
The Septuagint translates אָב as πατέρα and אֵם as μητέρα, maintaining the familial context. This choice reflects a direct connection to the roles of parents, emphasizing the gravity of the act of robbing them.
The Greek term for 'companion' is κοινωνός, which implies a partnership in wrongdoing, aligning with the Hebrew meaning of being united with a destroyer.
In plain words — the whole versegenerated
Proverbs 28:24 warns that anyone who robs their father or mother and claims it is not wrong is like a partner to a person who destroys. This highlights the seriousness of disrespecting parental authority and the moral consequences of such actions.
Frequently Asked Questionsgenerated
To rob one's parents means to take from them without their consent, violating familial respect and trust.
This phrase indicates a rationalization of immoral behavior, showing a lack of remorse or understanding of the wrongdoing.
Being a companion to the man who destroys suggests that engaging in such immoral acts aligns one with those who cause harm and corruption.
This verse highlights the importance of integrity by showing that dishonorable actions, especially against one's family, lead to moral decay and association with destruction.
Reflection Questionsgenerated
- In what ways can I show respect for my parents and authority figures in my life?
- How can I guard against rationalizing wrong actions in my own life?
- What are some consequences of dishonesty in relationships, particularly with family?
- How does this verse challenge me to consider my actions and their impact on others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 28:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhoso robbeth his father or his mother,.... As Micah did of eleven hundred shekels of silver, Jude 17:2; and saith, [it is] no transgression; what is his father's or his mother's is his own, or as
Read John Gill on Proverbs 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer.
Read Robert Jamieson on Proverbs 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSaith in his heart, supposing that he hath a right to his father’ s goods. Is the companion of a destroyer; either, 1. He hereby showeth that he is fallen into such wicked society, from whom he hath such counsel or example. Or, 2. He is no less guilty than a thief who robs and destroys men upon the highway; he is a thief and robber, because he hath no right to the actual possession of his father’ s goods before his death, or without his consent.
Read Matthew Poole on Proverbs 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 28:24 Whoso robbeth his father or his mother, and saith, [It is] no transgression; the same [is] the companion of a destroyer.Ver. 24. He that robbeth his father or his mother.] As that idolatrous Micah did his mother of her gold; as Rachel did her father of his gods; as Absalom did David of his crown. Thus, though it may seem a light sin, it is as much greater than stealing from another as parricide is than manslaughter, or as Reuben’ s incest was than another man’ s defiling his neighbour’ s wife. Our parents are our household gods, as that heathen could say; and to give them cause of grief must needs be an offence of a deep dye, of a crimson colour, condemned by the very pagans.…
Read John Trapp on Proverbs 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) It is no transgression.—Because all would in time come to him. The companion of a destroyer.—Comp. Proverbs 18:9. Though the deed may be done secretly, yet he is no better than one who by open violence and wrong assails his neighbour.
Read Charles John Ellicott on Proverbs 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Whoso robbeth his father] The father's property is as much his own, in reference to the child, as that of the merest stranger. He who robs his parents is worse than a common robber; to the act of dishonesty and rapine he adds ingratitude, cruelty, and disobedience. Such a person is the compatriot of a destroyer; he may be considered as a murderer.
Read AdamClarke on Proverbs 28 →CambridgeThe Cambridge Bible for Schools and Colleges24. a destroyer] “That is the deliberate villain who is prepared for any crime. Comp. Matthew 15:4; Matthew 15:6.” Rel. Tr. Soc. Comm. Comp. Proverbs 18:9.
Read Cambridge on Proverbs 28 →Albert Barnes1798–1870Barnes' Notes on the BibleIs the companion of a destroyer - i. e., he stands on the same footing as the open, lawless robber. Compare this with our Lord’s teaching as to Corban Mark 7:10-13.
Read Albert Barnes 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
He who robs his father or mother, saying, “It is not wrong,” is a companion to the man who destroys.
Whoever robs his father or his mother and says, “It’s not wrong,” is a partner with a destroyer.
He who robs his father or mother, saying, “It is not wrong,” is a companion to the man who destroys.
The one who robs his father and mother and says, “There is no transgression,” is a companion to the one who destroys.
Tyndale line
Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer.
Whoso robbeth his father or his mother, and saith, It is no transgression, The same is the companion of a destroyer.
Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer.
He that robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer.
Hee that robbeth his father and mother, and sayth, It is no transgression, is the companion of a man that destroyeth.
Strictly literal
Whoso robbeth his father and his mother, and saith, It is no transgression, the same is the companion of a destroyer.
Whoso is robbing his father, or his mother, And is saying, 'It is not transgression,' A companion he is to a destroyer.
Whoever is robbing his father or his mother, || And is saying, “It is not transgression,” || He is a companion to a destroyer.
Whoso robbeth his father or his mother, and saith, it is no transgression,—the same is a companion of a destroyer.
Whoever robs his father and his mother and says, “That is no sin,” he is the companion of the one who destroys.
From the Latin
He that stealeth any thing from his father, or from his mother: and saith, This is no sin, is the partner of a murderer.
Simplified
A man who robs his father and mother, and says, “It's not a crime,” is one step away from becoming a murderer.
He who takes from his father or his mother what is theirs by right, and says, It is no sin; is the same as a taker of life.
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 of Proverbs 28:24 states, "He who robs his father or mother, saying, 'It is not wrong,' is a companion to the man who destroys." The Septuagint, while it has a high degree of correspondence with the Masoretic Text, does not provide a direct translation of this verse in the word-by-word format. Therefore, it is unclear whether it agrees or differs in meaning without additional context from the Septuagint's complete translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this specific verse, so their agreement or disagreement cannot be assessed here.
גּוֹזֵ֤ל׀ אָ֘בִ֤יו וְאִמּ֗וֹ וְאֹמֵ֥ר אֵֽין־ פָּ֑שַׁע חָבֵ֥ר ה֝֗וּא לְאִ֣ישׁ מַשְׁחִֽית׃
9 of the 10 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 28:24
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.
גָּזַל (gazal) is a Hebrew verb that means to tear away, seize, or rob. It is built from a primitive root and covers actions like plundering or taking away by force. The verb appears in both the Qal and Niphal forms, indicating direct action and a passive state of being robbed, respectively.
גָּזַל vb. tear away, seize, rob
Qal tear away, rob
Niph. subj. sleep
base
H1497 גָּזַל tear away, seize, rob
1497 gazal gaw-zal'
a primitive root; to pluck off; specifically to flay, strip
or rob:--catch, consume, exercise (robbery), pluck (off), rob,
spoil, take away (by force, violence), tear.
גָּזַל (ga.zal) — to plunder.
1) to tear away, seize, plunder, tear off, pull off, rob, take away by force
1a) (Qal)
1a1) to tear away, rob
1a2) to seize, plunder (with acc cognate)
1b) (Niphal)
1b1) to be robbed
1b2) to be taken away
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
N-ms — Noun common · masculine singular absoluteHNcmsa
trans-gresh'-un: From "transgress," to pass over or beyond; to overpass, as any rule prescribed as the limit of duty; to break or violate, as a law, civil or moral; the act of transgressing; the violation of a law or known principle of rectitude; breach of command; offense; crime; sin. In the Old Testament pesha`, occurs 80 times, rendered in all versions by "transgression." Its meaning is "rebellion"; see REBELLION. The word "rebellion" differs from this word in that it may be in the heart, though no opportunity should be granted for its manifestation: "An evil man seeketh only rebellion" (Pr 17:11). Here the wise man contemplates an evil heart, looking for an excuse or opportunity to rebel.
The New Testament uses parabasis, "trespass": "The law .... was added because of transgressions" (
חָבֵר (chaber) refers to a companion or associate, emphasizing the idea of being united or knit together. It can denote a fellow worshipper or someone who shares a bond with others. The term appears in contexts that highlight companionship and unity.
חָבֵר adj. and n.m. united, associate, companion
adj. united
n. associate, fellow
companion at a particular time
base
H2270 חָבֵר united, associate, companion
2270 chaber khaw-bare'
from 2266; an associate:--companion, fellow, knit together.
see HEBREW for 02266
חָבֵר (cha.ver) — companion.
adj
1) united
n m
2) associate, fellow, worshippers
3) companion
N-ms — Noun common · masculine singular absoluteHNcmsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.