Proverbs 28:3 — Word Study
WLCגֶּ֣בֶר רָ֭שׁ וְעֹשֵׁ֣ק דַּלִּ֑ים מָטָ֥ר סֹ֝חֵ֗ף וְאֵ֣ין לָֽחֶם׃
BSAA destituterûwsh [poor, needy] leadergeber [great man] who oppressesʻâshaq [presses upon, defrauds] the poordal [weak, in need] is like a drivingçâchaph [sweeping, violent] rainmâṭar [water from the sky] that leaves noʼayin [causing to be without] foodlechem [bread, grain]
| Greek | English | Parsing |
|---|---|---|
| גֶּ֣בֶר | a man | Noun common, masculine singular absolute |
| רָ֭שׁ | poor | Verb, Qal, participle (active) masculine singular |
| וְעֹשֵׁ֣ק | and [who] oppresses | Conjunction, verb qal participle (active) masculine singular |
| דַּלִּ֑ים | poor [people] | Adj |
| מָטָ֥ר | rain | Noun common, masculine singular absolute |
| סֹ֝חֵ֗ף | [which] washes away | Verb, Qal, participle (active) masculine singular |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| לָֽחֶם׃ | [is] food | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A destitute leader who oppresses the poor is like a driving rain that leaves no food. |
| KJV | A poor man that oppresseth the poor is like a sweeping rain which leaveth no food. |
| ASV | A needy man that oppresseth the poor Is like a sweeping rain which leaveth no food. |
| YLT | A man — poor and oppressing the weak, [Is] a sweeping rain, and there is no bread. |
| WEB | A needy man who oppresses the poor is like a driving rain which leaves no crops. |
| BBE | A man of wealth who is cruel to the poor is like a violent rain causing destruction of food. |
Where they part company is עָשַׁק — see How Translations Differ.
The main clause presents the leader, with a subordinate clause describing their actions and a simile illustrating the consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלֶחֶם
verbרוּשׁ
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 28:3
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 28:3 illustrates the contrast between a leader who is destitute and one who oppresses the poor, likening such a leader to a violent rain that provides no sustenance. This verse emphasizes the moral responsibility of leaders to care for those in need, reflecting a broader theme in Proverbs regarding justice and righteousness in leadership. It follows a discussion on the effects of rebellion and the importance of understanding in governance, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 18:28–30 | But when that servant went out, he found one of his fellow servants who owed him a hundred denarii. He grabbed him and began to choke him, saying, ‘Pay back what you owe me!’ |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — גֶּבֶר, Ge.vergenerated
The Hebrew word גֶּבֶר (geber) refers to a man, particularly one who is strong or valiant. It emphasizes qualities of strength and capability, often used in poetic contexts to describe a mighty individual. The parsing indicates it is a common noun, masculine singular, suggesting a focus on a specific type of person, a leader.
In this verse, the term highlights the expectation of strength and moral integrity in leadership. The contrast between a גֶּבֶר who is poor and oppressive underscores the failure of such a leader to fulfill their role responsibly.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main finite verb is עֹשֵׁק, who oppresses, which governs the subject and object of the sentence. The structure includes a noun phrase for the subject, an adjective phrase describing the leader, and a comparative clause that illustrates the effect of this oppression.
The sentence emphasizes the relationship between the leader and the poor, with the simile comparing the leader's actions to a destructive rain. The word order places the leader at the forefront, drawing attention to the moral implications of their actions.
Septuagint Backgroundgenerated
The Septuagint translates גֶּבֶר as ἀνδρεῖος, which conveys a sense of valor or manliness, but does not retain the nuance of being destitute. This choice may reflect a broader interpretation of leadership qualities.
The Greek word for עָשַׁק is συκοφαντεῖ, which emphasizes the act of defrauding, aligning closely with the Hebrew meaning but potentially broadening the scope of wrongdoing.
In plain words — the whole versegenerated
Proverbs 28:3 warns that a poor leader who takes advantage of the needy is like a destructive rain that leaves no food. This highlights the moral failure of such leadership and the consequences for those who are oppressed.
Frequently Asked Questionsgenerated
A destitute leader lacks the resources or moral integrity to lead effectively, often leading to oppression of those in need.
The verse emphasizes that leaders have a responsibility to care for the poor, and failing to do so results in harm to the vulnerable.
The comparison suggests that just as a violent rain can destroy and leave nothing behind, so too can oppressive leadership devastate the lives of the poor.
It serves as a reminder that leaders must act justly and compassionately, ensuring they do not exploit those who are vulnerable.
Reflection Questionsgenerated
- In what ways can leaders ensure they are serving the needs of the poor and needy?
- How do the actions of leaders impact the community as a whole?
- What are some examples of leadership that oppresses rather than uplifts?
- How can we hold leaders accountable for their treatment of the vulnerable?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 28:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA poor man that oppresseth the poor,.... Either one that is poor at the time he oppresses another like himself, either by secret fraud or open injury; from whom the oppressed can get no redress, as
Read John Gill on Proverbs 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA poor man that oppresseth the poor is like a sweeping rain which leaveth no food. A poor man ( geber (H1397): a tyrant, a man of might) that oppresseth the poor is like a sweeping rain, which leaveth no food.
Read Robert Jamieson on Proverbs 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen a poor man being advanced into a place of authority, abuseth it to oppress those that are poor and unable to resist him, he is like a violent rain or flood, which washeth away the very seeds which are in the earth, and spoileth the corn and fruits which are upon it. He is the worst of all oppressors, because as he is of a base mind, which also is made much worse by a sudden change and elevation into a high condition; so his own necessities inflame his desires, and make him greedy to take all, yea, even the small, advantages of enriching himself; which the ancients expressed by the similitude of an empty horseleech, which sucketh much more strongly than that which is already filled; and…
Read Matthew Poole on Proverbs 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 28:3 A poor man that oppresseth the poor [is like] a sweeping rain which leaveth no food.Ver. 3. A poor man that oppresseth the poor, &c.] Such an oppressor bites hard (as a lean louse doth), makes clean work, plunders to the life, as they say, Omnia corradit et converret. Poor men should pity poor men, as knowing the misery of poverty; but to oppress or defraud their comrades is greatest inhumanity, as that merciless fellow servant did. A weasel is a ravenous beast, as well as a lion; a sparrow hawk as greedy as an eagle; and more mercy is to be expected from those more noble creatures than from the base and abject.
Read John Trapp on Proverbs 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) A poor man that oppresseth the poor.—If the recollection of his own former troubles has not softened his heart towards his poor neighbours, he will be rendered more callous to their sufferings. Is like a sweeping rain which leaveth no food.—That sweeps away grain and soil, instead of bringing plenty with it.
Read Charles John Ellicott on Proverbs 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. A poor man that oppresseth the poor] Our Lord illustrates this proverb most beautifully, by the parable of the two debtors, Matthew 18:23, c. One owed ten thousand talents, was insolvent, begged for time, was forgiven. A fellow servant owed this one a hundred pence: he was insolvent but prayed his fellow servant to give him a little time, and he would pay it all. He would not, took him by the throat, and cast him into prison till he should pay that debt. Here the poor oppressed the poor; and what was the consequence? The oppressing poor was delivered to the tormentors; and the forgiven debt charged to his amount, because he showed no mercy. The comparatively poor are often…
Read AdamClarke on Proverbs 28 →CambridgeThe Cambridge Bible for Schools and Colleges3. a poor man] Better, with R.V., a needy man, the Hebrew word being different from that rendered poor immediately after. The proverb has commonly been held to refer to official oppression. “A man in authority is implied. In many Eastern countries the offices of government are frequently sold to needy men, who use their power to reimburse themselves by oppressing others,” Rel. Tr. Soc. Comm. But the scope of the proverb must not be restricted to this. It is quite general, and is verified in the exactions of the needy employer, or owner, or creditor among ourselves, as well as in the oppression of Oriental misrule. “The hungry contractor undertakes the job at the lowest possible price, and…
Read Cambridge on Proverbs 28 →Albert Barnes1798–1870Barnes' Notes on the BiblePeople raise a man of the people, poor like themselves, to power. They find him the worst oppressor of all, plundering them to their last morsels, like the storm-rain which sweeps off the seed-corn instead of bringing fertility.
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
A destitute leader who oppresses the poor is like a driving rain that leaves no food.
A needy man who oppresses the poor is like a driving rain which leaves no crops.
A destitute leader who oppresses the poor is like a driving rain that leaves no food.
A poor person who oppresses the weak is like a driving rain without food.
Tyndale line
A poor man that oppresseth the poor is like a sweeping rain which leaveth no food.
A needy man that oppresseth the poor Is like a sweeping rain which leaveth no food.
A needy man that oppresseth the poor is like a sweeping rain which leaveth no food.
A poor man that oppresseth the poor is like a sweeping rain which leaveth no food.
A poore man, if he oppresse the poore, is like a raging raine, that leaueth no foode.
Strictly literal
A poor man who oppresseth the helpless is a sweeping rain which leaveth no food.
A man — poor and oppressing the weak, [Is] a sweeping rain, and there is no bread.
A man—poor and oppressing the weak, || [Is] a sweeping rain, and there is no bread.
A poor man that oppresseth the indigent is like a sweeping rain which bringeth no bread.
A poor person who oppresses other poor people is like a beating rain that leaves no food.
From the Latin
A poor man that oppresseth the poor, is like a violent shower, which bringeth a famine.
Simplified
When someone poor oppresses the poor, it's like heavy rain that beats down the crops.
A man of wealth who is cruel to the poor is like a violent rain causing destruction of food.
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 presents the verse as a comparison between a destitute leader who oppresses the poor and a driving rain that leaves no food. The Septuagint closely aligns with the Masoretic Text, matching seven out of eight words, indicating a strong agreement in the core message. However, the Septuagint's word order and articles differ, reflecting its unique translation style. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional information for this verse, so their agreement or differences cannot be determined.
גֶּ֣בֶר רָ֭שׁ וְעֹשֵׁ֣ק דַּלִּ֑ים מָטָ֥ר סֹ֝חֵ֗ף וְאֵ֣ין לָֽחֶם׃
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 28:3
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.
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
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)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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
עָשַׁק (ashaq) is a Hebrew verb meaning to oppress, wrong, or extort. It conveys actions of pressing upon, defrauding, and committing violence. The word can also imply being exploited or crushed in its passive form. It is rooted in a primitive form and is related to the concept of deceitful gain.
עָשַׁק oppress, wrong, extort
base
H6231 עָשַׁק oppress, wrong, extort
6231 `ashaq aw-shak'
a primitive root (compare 6229); to press upon, i.e. oppress,
defraud, violate, overflow:--get deceitfully, deceive,
defraud, drink up, (use) oppress((-ion)), -or), do violence
(wrong).
see HEBREW for 06229
עָשַׁק (a.shaq) — to oppress.
1) to press upon, oppress, violate, defraud, do violence, get deceitfully, wrong, extort
1a) (Qal)
1a1) to oppress, wrong, extort
1a2) to oppress
1b) (Pual) to be exploited, be crushed
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
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 — AdjHAampa
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…
מָטַר (matar) means 'rain' in Hebrew. It is derived from the root word מָטַר (H4305), which also relates to rain. The entries consistently define it simply as rain, with no significant disagreement among the lexicons.
H4306 מָטַר rain
4306 matar maw-tawr'
from 4305; rain:--rain.
see HEBREW for 04305
מָטַר (ma.tar) — rain.
rain
N-ms — Noun common · masculine singular absoluteHNcmsa
ran (maTar, Arabic (?), maTar, "rain" geshem, "heavy rain" moreh, "early rain," yoreh, "former rain," malqosh, "latter rain"; brecho, huetos):
1. Water-Supply in Egypt and Palestine:
In Egypt there is little or no rainfall, the water for vegetation being supplied in great abundance by the river Nile; but in Syria and Palestine there are no large rivers, and the people have to depend entirely on the fall of rain for water for themselves, their animals and their fields. The children of Israel when in Egypt were promised by Yahweh a land which "drinketh water of the rain of heaven" (De 11:11). Springs and fountains are found in most of the valleys, but the flow of the springs depends directly on the fall of rain or snow in the mountains.
2. Importance of Rain in Season:
Rain
There are three Hebrew words used to denote the rains of different seasons, (1.) Yoreh (Hos. 6:3), or moreh (Joel 2:23), denoting the former or the early rain. (2.) Melqosh, the “latter rain” (Prov. 16:15). (3.) Geshem, the winter rain, “the rains.” The heavy winter rain is mentioned in Gen. 7:12; Ezra 10:9; Cant. 2:11. The “early” or “former” rains commence in autumn in the latter part of October or beginning of November (Deut. 11:14; Joel 2:23; comp.
In the Bible "early rain" signifies the rain of the autumn, (11:14) and "latter rain" the rain of spring. (Proverbs 16:1,5) For six months in the year, from May to October, no rain falls, the whole land becomes dry, parched and brown. The autumnal rains are eagerly looked for, to prepare the earth for the reception of the seed. These, the early rains, commence about the latter end of October continuing through November and December. January and February are the coldest months, and snow falls, sometimes to the depth of a foot or more, at Jerusalem, but it does not lie long; it is very seldom seen along the coast and in the low plains. Rain continues to fall more or less during the month of March it is very rare in April. Robinson observes that there are not, at the present day, "any particular periods of rain or succession of showers…
In Scripture the "early" and the "latter" rain of Palestine is spoken of, De 11:14 Ho 6:3. The former falls in the latter part of October, the seed-time of Palestine; and the weather then continues variable, with more or less rain the whole winter, until after the latter or spring rain in April. Afterwards, the weather becomes serene, and the crops ripen. The wheat harvest takes place in May; by the middle of August, the fruits are gathered in; and from that time to the coming of the first or October rains, prevail the scorching heats and droughts of summer. Nothing can more expressively represent spiritual blessings than copious showers of rain after this trying season is past, De 32:2
סָחַף (cachaph) is a Hebrew verb meaning to prostrate or to scrape off. It covers actions related to being beaten down or swept away, with forms indicating both active and passive states. The Brown-Driver-Briggs entry notes its use in contexts like a prostrating rain and questions about the prostration of mighty ones.
[סָחַף] vb. prostrate
Qal a prostrating rain
Niph. why are thy mighty ones (or, why is thy bull) prostrated?
base
H5502 סָחַף
5502 cachaph saw-khaf'
a primitive root; to scrape off:--sweep (away).
סָחַף (sa.chaph) — to prostatrate.
1) to prostrate, beat down
1a) (Qal) prostrating (participle)
1b) (Niphal) to be prostrated
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.