Proverbs 28:27 — Word Study
WLCנוֹתֵ֣ן לָ֭רָשׁ אֵ֣ין מַחְס֑וֹר וּמַעְלִ֥ים עֵ֝ינָ֗יו רַב־ מְאֵרֽוֹת׃
BSAWhoever givesnâthan [to the needy, generously] to the poorrûwsh [those in need, destitute] will notʼayin be in needmachçôwr [lack, experience want] but he who hidesʻâlam [conceals, turns away] his eyesʻayin [sight, awareness] will receive manyrab [suffer, experience, numerous, abundant] cursesmᵉʼêrâh [execrations, punishments]
| Greek | English | Parsing |
|---|---|---|
| נוֹתֵ֣ן | [one who] gives | Verb, Qal, participle (active) masculine singular |
| לָ֭רָשׁ | to the poor | Preposition, verb qal participle (active) masculine singular |
| אֵ֣ין | there not | Noun common, masculine singular construct |
| מַחְס֑וֹר | [is] lack | Noun common, masculine singular absolute |
| וּמַעְלִ֥ים | and [one who] hides | Conjunction, verb hiphil participle (active) masculine singular |
| עֵ֝ינָ֗יו | eyes his | Noun common feminine dual construct, suffix |
| רַב־ | great of | Adj |
| מְאֵרֽוֹת׃ | curses | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Whoever gives to the poor will not be in need, but he who hides his eyes will receive many curses. |
| KJV | He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse. |
| ASV | He that giveth unto the poor shall not lack; But he that hideth his eyes shall have many a curse. |
| YLT | Whoso is giving to the poor hath no lack, And whoso is hiding his eyes multiplied curses. |
| WEB | One who gives to the poor has no lack; but one who closes his eyes will have many curses. |
| BBE | He who gives to the poor will never be in need, but great curses will be on him who gives no attention to them. |
The translations agree on the key terms and their meanings, maintaining a consistent message throughout.
The structure contrasts two main ideas: the act of giving versus the act of neglecting, highlighting the consequences of each.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 28:27
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 Generosity and Responsibilitygenerated
Proverbs 28:27 is a part of a series of proverbs that emphasize moral behavior and social ethics. It highlights the contrast between those who give to the needy and those who turn away from them. This teaching aligns with other biblical principles found in Proverbs 19:17 and Psalm 41:1, which stress the importance of compassion and generosity towards the less fortunate.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 19:17 | Kindness to the poor is a loan to the LORD, and He will repay the lender. |
| 2 | Proverbs 22:9 | A generous man will be blessed, for he shares his bread with the poor. |
| 3 | Deuteronomy 15:7–10 | If there is a poor man among your brothers within any of the gates in the land that the LORD your God is giving you, then you are not to harden your heart or shut your hand from your poor brother. |
| 4 | Psalm 41:1–3 | Blessed is the one who cares for the poor; the LORD will deliver him in the day of trouble. |
| 5 | Psalm 112:5–9 | It is well with the man who is generous and lends freely, whose affairs are guided by justice. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — נוֹתֵ֣ן, no.Tengenerated
The word נָתַן (natan) means 'to give' and is a participle in the active voice, indicating an ongoing action of giving. It encompasses a wide range of applications, from giving material possessions to offering help or support. The use of this word in this context emphasizes the act of generosity towards those in need.
This term is often associated with God's giving nature, as seen throughout the Hebrew Scriptures. The participial form highlights the continuous nature of the act, suggesting that giving should be a regular practice rather than a one-time event.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses gives for נוֹתֵן and poor for רוּשׁ, aligning with the KJV and ASV.
Sentence Structuregenerated
The finite verb נוֹתֵ֣ן (gives) governs the main clause, with a prepositional phrase describing to whom the giving is directed, and a contrasting clause that describes the consequences of hiding one's eyes. The structure emphasizes the relationship between giving and receiving.
The syntax shows a clear contrast: the first part focuses on the act of giving, while the second part addresses the negative outcome of neglecting the needy. This contrast is central to the message of the verse.
Septuagint Backgroundgenerated
The Septuagint translates נוֹתֵ֣ן as δίδωσιν (didosin), which also means 'to give.' This choice maintains the original meaning but may carry a slightly different connotation in the Greek context.
The use of πτωξοῖς (ptochois) for רוּשׁ indicates a focus on the destitute, aligning with the Hebrew meaning but emphasizing the state of poverty in a more pronounced manner.
In plain words — the whole versegenerated
Proverbs 28:27 teaches that those who give to the poor will not lack anything, while those who ignore the needs of others will face many curses. This verse emphasizes the importance of generosity and caring for those in need.
Frequently Asked Questionsgenerated
Giving to the poor refers to providing assistance, whether material or emotional, to those who are in need.
Hiding one's eyes from the poor suggests ignoring their needs, which leads to negative consequences or curses.
This verse aligns with other teachings in the Bible that emphasize the importance of generosity and caring for the marginalized, such as in Proverbs 19:17.
Giving to the poor is important because it reflects compassion and fulfills the moral obligation to help those who are less fortunate.
Reflection Questionsgenerated
- How can I practice generosity in my daily life?
- What are some ways I might be hiding my eyes from those in need?
- How does understanding this verse change my perspective on helping others?
- What practical steps can I take to ensure I am not neglecting the poor around me?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to emphasize the importance of generosity and the consequences of neglecting the poor.
Don’t forget that rule, where it says, “Whoever gives to the poor will never be in want.” Have you already forgotten what the Lord is going to say to those who have given to the poor: “Come, blessed of my Father, receive the kingdom”?Early Church Fathers on Proverbs 28 →
Whenever you gather the harvest or vintage, calculate your expenses and those of all who pertain to you and include what you will put into your purse.Early Church Fathers on Proverbs 28 →
The cry of the hungry person is a challenge in your ears, and the sound of a failing voice from a hungry throat is striking at your door.Early Church Fathers on Proverbs 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 28:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that giveth unto the poor shall not lack,.... That gives alms unto them, relieves them in their distress, supplies them with money, food, or clothes, and does it cheerfully, largely, and
Read John Gill on Proverbs 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.
Read Robert Jamieson on Proverbs 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShall not lack; shall not impoverish himself by it, as covetous men imagine or pretend; but shall be enriched, which is implied. That hideth his eyes, lest he should see poor and miserable men, and thereby be moved to pity or obliged to relieve them. So he cunningly avoids the beginnings, and occasions, and provocations to charity; teaching us to use the same caution against sin. Shall have many a curse; partly from the poor, whose curses, being not causeless, shall come upon him, and partly from God, who will curse his very blessings, and bring him to extreme want and misery.
Read Matthew Poole on Proverbs 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 28:27 He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.Ver. 27. He that giveth unto the poor shall not lack.] Eleemosyna ars omnium questuosissima, saith Chrysostom: Not getting but giving is the way to wealth. God will bless the bountiful man’ s stock and store, his barn and his basket; his righteousness and his riches together shall endure for ever. But he that hideth his eyes,] i.e., That when he hath a fit object and opportunity of showing mercy offered him, frameth excuse, and pretendeth this thing and that, to his worldly and wicked retentions; that useth his wits to save his half penny, but will not use his eyes to affect his…
Read John Trapp on Proverbs 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) He that giveth unto the poor shall not lack.—See above on Proverbs 11:24. Shall have many a curse.—With this comp. Sir 4:5-6.
Read Charles John Ellicott on Proverbs 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. He that giveth unto the poor] See the notes on the passages referred to in the margin (Deuteronomy 15:7; Deuteronomy 19:17; Deuteronomy 22:9).
Read AdamClarke on Proverbs 28 →CambridgeThe Cambridge Bible for Schools and Colleges27. hideth his eyes] in neglect or disgust. Comp. Isaiah 1:15; and see Sir 4:5-6.
Read Cambridge on Proverbs 28 →Albert Barnes1798–1870Barnes' Notes on the BibleHideth his eyes - i. e., Turns away from, disregards, the poor. Compare Isaiah 1:15.
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
Whoever gives to the poor will not be in need, but he who hides his eyes will receive many curses.
One who gives to the poor has no lack; but one who closes his eyes will have many curses.
Whoever gives to the poor will not be in need, but he who hides his eyes will receive many curses.
The one who gives to the poor will not lack, but whoever shuts his eyes to them will receive many curses.
Tyndale line
He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.
He that giveth unto the poor shall not lack; But he that hideth his eyes shall have many a curse.
He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.
He that giveth to the poor shall not want: but he that hideth his eyes shall have many a curse.
He that giueth vnto the poore, shall not lacke: but he that hideth his eyes, shall haue many curses.
Strictly literal
He that giveth unto the poor shall not lack; but he that withdraweth his eyes shall have many a curse.
Whoso is giving to the poor hath no lack, And whoso is hiding his eyes multiplied curses.
Whoever is giving to the poor has no lack, || And whoever is hiding his eyes multiplied curses.
He that giveth unto the poor will not have any want; but he that hideth his eyes will have an abundance of curses.
The one who gives to the poor will lack nothing, but whoever closes his eyes to them will receive many curses.
From the Latin
He that giveth to the poor, shall not want: he that despiseth his entreaty, shall suffer indigence.
Simplified
If you give to the poor, you won't be in need; but if you look the other way, you'll have many curses.
He who gives to the poor will never be in need, but great curses will be on him who gives no attention to them.
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 largely agree on the wording of this verse, with only minor differences in the order of words and the inclusion of articles. The Septuagint captures the essence of the Hebrew text without significant variation.
נוֹתֵ֣ן לָ֭רָשׁ אֵ֣ין מַחְס֑וֹר וּמַעְלִ֥ים עֵ֝ינָ֗יו רַב־ מְאֵרֽוֹת׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 28:27
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 נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
רוּשׁ (ruwsh) means to be poor or in want, covering the state of lacking resources or necessities. It can refer to a poor man or the action of impoverishing oneself, as noted in various forms like the Qal and Hithpolel. The entries indicate a focus on destitution and neediness.
[רוּשׁ or רִישׁ] 24 vb. be in want, poor
Qal young lions are in want and hunger
Hithpō‛lēl one impoverishing himself
base
H7326 [רוּשׁ or רִישׁ] be in want, poor
7326 ruwsh roosh
a primitive root; to be destitute:--lack, needy, (make self)
poor (man).
רוּשׁ (rush) — be poor.
1) to be poor, be in want, lack
1a) (Qal)
1a1) to be poor
1a2) to be in want or hunger
1a3) poor man (subst)
1b)(Hithpolel) one impoverishing himself (participle)
Prep | V-Qal — Preposition · verb qal participle (active) masculine singularHRd/Vqrmsa
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
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
מַחְסוֹר (machsor) refers to need or lack, encompassing concepts such as poverty and the things that are required. It is derived from a root meaning deficiency. The entries consistently highlight its general use in contexts of need and impoverishment.
מַחְסוֹר, מַחְסֹר n.[m.] need, thing needed, poverty
need = thing needed
lack, want
in gen., need, poverty
base
H4270 מַחְסוֹר, מַחְסֹר need, thing needed, poverty . need = thing needed
. lack, want
. in gen., need, poverty
4270 machcowr makh-sore'
or machcor {makh-sore'}; from 2637; deficiency; hence,
impoverishment:--lack, need, penury, poor, poverty, want.
see HEBREW for 02637
מַחְסוֹר (mach.sor) — need.
1) need, poverty, thing needed
1a) need, thing needed
1b) lack, want
1c) need, poverty
N-ms — Noun common · masculine singular absoluteHNcmsa
(forms of chacer, "to lack," ayin, "nought"): This word in its various forms has the usual meaning of "want," "need," "deficiency." There is but little change in the use of the word in the different versions. Sometimes one of the common synonyms is exchanged for the word itself, e.g. in the Old Testament, 1Sa 21:15 the Revised Version (British and American) has "lack" ("Do I lack madmen?") where the King James Version has "need of"; Pr 5:23, "for lack," instead of "without"; 6:32, "void of" for "lacketh"; 10:21, "lack" for "want"; 31:11, "lack" for "need"; Isa 59:15, "lacking" for "faileth." In the New Testament "lack" is the translation of hustereo, literally, "to be behind," and endees, "in want." In
עָלַם (alam) is a Hebrew verb meaning to conceal or hide. It covers various forms, including being hidden, hiding oneself, and the act of concealing something. The entries indicate its use in different grammatical stems, such as Qal, Niphal, Hiphil, and Hithpael, which express nuances of secrecy and concealment.
[עָלַם] vb. conceal
Qal as subst. our secret, i.e. hidden sin
Niph. be concealed
Hiph. conceal, hide
Hithp. and thou hide thyself completely from them (utterly neglect to aid)
base
H5956 [עָלַם] conceal
5956 `alam aw-lam'
a primitive root; to veil from sight, i.e. conceal (literally
or figuratively):--X any ways, blind, dissembler, hide
(self), secret (thing).
עָלַם (a.lam) — to conceal.
1) to conceal, hide, be hidden, be concealed, be secret
1a) (Qal) secret (participle)
1b) (Niphal)
1b1) to be concealed
1b2) concealed, dissembler (participle)
1c) (Hiphil) to conceal, hide
1d) (Hithpael) to hide oneself
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine singularHC/Vhrmsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word מְאֵרָה (*me'erah*) means 'a curse.' It is derived from the root word מְאֵר (*me'ar*), which relates to the concept of execration. The entries consistently define it as a curse without significant variation.
מְאֵרָה n.f. a curse
base
H3994 מְאֵרָה a curse
3994 merah meh-ay-raw'
from 779; an execration:--curse.
see HEBREW for 0779
מְאֵרָה (me.e.rah) — curse.
curse
N-fp — Noun common · feminine plural absoluteHNcfpa