Proverbs 28:6 — Word Study
WLCטֽוֹב־ רָ֭שׁ הוֹלֵ֣ךְ בְּתֻמּ֑וֹ מֵעִקֵּ֥שׁ דְּ֝רָכַ֗יִם וְה֣וּא עָשִֽׁיר׃
BSABetterṭôwb [more desirable, preferable] a poor manrûwsh [destitute, lacking] who walkshâlak [proceeds, conducts his life] with integritytôm [uprightness, moral purity] than a rich manʻâshîyr [wealthy, prosperous] whose waysderek [path, manner of life] are perverseʻiqqêsh [twisted, distorted, false]
| Greek | English | Parsing |
|---|---|---|
| טֽוֹב־ | [is] good | Adj |
| רָ֭שׁ | a poor [person] | Verb, Qal, participle (active) masculine singular |
| הוֹלֵ֣ךְ | [who] walks | Verb, Qal, participle (active) masculine singular |
| בְּתֻמּ֑וֹ | in integrity his | Preposition, noun common masculine singular construct, suffix |
| מֵעִקֵּ֥שׁ | more than [the] [person] perverse | Preposition |
| דְּ֝רָכַ֗יִם | of two ways | Noun common, both dual absolute |
| וְה֣וּא | and he | Conjunction, pronoun |
| עָשִֽׁיר׃ | [is] rich | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Better a poor man who walks with integrity than a rich man whose ways are perverse. |
| KJV | Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich. |
| ASV | Better is the poor that walketh in his integrity, Than he that is perverse in his ways, though he be rich. |
| YLT | Better [is] the poor walking in his integrity, Than the perverse of ways who is rich. |
| WEB | Better is the poor who walks in his integrity than he who is perverse in his ways, and he is rich. |
| BBE | Better is the poor man whose ways are upright, than the man of wealth whose ways are not straight. |
Where they part company is עִקֵּשׁ — see How Translations Differ.
The structure contrasts two subjects with a main clause and two subordinate phrases, highlighting the moral lesson.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדֶּרֶךְ
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 28:6
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 — The Value of Integritygenerated
Proverbs 28:6 emphasizes the importance of integrity over wealth, contrasting a poor man who lives righteously with a rich man whose actions are corrupt. This theme of moral conduct versus material wealth is common in wisdom literature, urging readers to consider the true value of a person's character and choices. The surrounding verses further explore the consequences of justice and the pitfalls of greed.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 28:18 | He who walks with integrity will be kept safe, but whoever is perverse in his ways will suddenly fall. |
| 2 | Proverbs 16:8 | Better a little with righteousness than great gain with injustice. |
| 3 | Proverbs 19:1–22 | Better a poor man who walks with integrity than a fool whose lips are perverse. |
| 4 | Luke 16:19–23 | Now there was a rich man dressed in purple and fine linen, who lived each day in joyous splendor. |
| 5 | Acts 24:24–27 | After several days, Felix returned with his wife Drusilla, who was a Jewess. He sent for Paul and listened to him speak about faith in Christ Jesus. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — טוֹב, tov-generated
The Hebrew word טוֹב (tov) means good or pleasant, indicating something beneficial or pleasing. It can describe moral goodness, welfare, or happiness. In this verse, it highlights the desirability of integrity over wealth.
As an adjective, it emphasizes the quality of the poor man's character, suggesting that his integrity is a more valuable trait than the wealth of the rich man, whose ways are described as עִקֵּשׁ.
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 clause is governed by the adjective טוֹב, better, which establishes the comparative value of the two subjects: a poor man and a rich man. The structure emphasizes the contrast between the two lifestyles.
The sentence includes a participial phrase הוֹלֵךְ (who walks) describing the poor man, and a prepositional phrase בְּתֻמּ֑וֹ (with integrity), which adds depth to the characterization of his conduct.
Septuagint Backgroundgenerated
The Septuagint translates טוֹב as κρείσσων (better), indicating a preference for moral character over wealth, similar to the Hebrew.
For עִקֵּשׁ, the Greek στραβός (crooked) conveys a sense of moral distortion, aligning with the Hebrew's negative connotation.
In plain words — the whole versegenerated
Proverbs 28:6 teaches that it is better to be a poor man who lives with integrity than to be a rich man whose ways are twisted. This highlights the value of character over wealth.
Frequently Asked Questionsgenerated
Walking with integrity means living a life of honesty and moral uprightness, making choices that reflect good character.
In this context, being poor is better because it emphasizes the importance of integrity over material wealth, suggesting that character is more valuable.
You can apply this principle by prioritizing honesty and moral choices in your actions, regardless of your financial situation.
Examples of integrity include being honest in your dealings, keeping promises, and treating others with respect, even when it may be easier to do otherwise.
Reflection Questionsgenerated
- How does my character reflect my values, especially in challenging situations?
- In what ways can I prioritize integrity over material gain in my life?
- What are some practical steps I can take to ensure I walk in integrity daily?
- How can I encourage others to value character over wealth?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 28:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBetter [is] the poor that walketh in his uprightness,.... [See comments on Proverbs 19:1]; than [he that is] perverse [in his] ways, though he [be] rich; or, "in [his] two ways" (c): that halts
Read John Gill on Proverbs 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBetter is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.
Read Robert Jamieson on Proverbs 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBetter; in a much safer and happier condition. In his ways, Heb. in two ways; halting between two ways, pretending to virtue, but practising vice; or covering his wicked designs with good pretences; or sometimes erring on one hand, and sometimes on the other, as wicked men commonly do.
Read Matthew Poole on Proverbs 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 28:6 Better [is] the poor that walketh in his uprightness, than [he that is] perverse [in his] ways, though he [be] rich.Ver. 6. Better is the poor, &c.] See Proverbs 19:1.
Read John Trapp on Proverbs 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Better is the poor that walketh . . .—A variation of Pro 19:1. Perverse in his ways.—According to the pointing of the text the words signify, “perverse in two ways.” That is, the sinner tries to “go two ways” (Sir 2:12); to follow his own way without entirely deserting God’s; to “serve God and mammon;” he is “double-minded” (James 1:8), instead of setting before himself God’s will as the guide of his life.
Read Charles John Ellicott on Proverbs 28 →CambridgeThe Cambridge Bible for Schools and Colleges6. The first half of the proverb occurs in Proverbs 19:1. perverse in his ways] Lit. perverse of two ways: i.e. in double-dealing. Comp. “Woe … to the sinner that goeth two ways!” Sir 2:12; ἀνὴρδίψυχοςἀκατάστατοςἐνπάσαιςταιςὁδοῖςαὐτοῦ, James 1:8.
Read Cambridge on Proverbs 28 →Albert Barnes1798–1870Barnes' Notes on the BiblePerverse in his ways - literally, “Perverse in his double ways.” Compare Ecclesiasticus 2:12 and James 1:8.
Read Albert Barnes on Proverbs 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Better — More esteemed and better off. In his ways — According to the Hebrew points, in his double ways, double dealing or duplicity of conduct.
Read Daniel Denison Whedon on Proverbs 28 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Better a poor man who walks with integrity than a rich man whose ways are perverse.
Better is the poor who walks in his integrity than he who is perverse in his ways, and he is rich.
Better a poor man who walks with integrity than a rich man whose ways are perverse.
A poor person who walks in his integrity is better than one who is perverse in his ways even though he is rich.
Tyndale line
Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.
Better is the poor that walketh in his integrity, Than he that is perverse in his ways, though he be rich.
Better is the poor that walketh in his integrity, than he that is perverse in his ways, though he be rich.
Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he is rich.
Better is the poore that walketh in his vprightnesse, then hee that peruerteth his wayes, though he be riche.
Strictly literal
Better is the poor that walketh in his integrity, than he that is perverse, double in ways, though he be rich.
Better [is] the poor walking in his integrity, Than the perverse of ways who is rich.
Better [is] the poor walking in his integrity, || Than the perverse of ways who is rich.
Better is the poor that walketh in his integrity, than he that is perverse in his ways, though he be rich.
It is better for a poor person who walks in his integrity, than for a rich person who is crooked in his ways.
From the Latin
Better is the poor man walking in his simplicity, than the rich in crooked ways.
Simplified
Better to be poor and have integrity than to be devious and rich.
Better is the poor man whose ways are upright, than the man of wealth whose ways are not straight.
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 28:6 states, 'Better a poor man who walks with integrity than a rich man whose ways are perverse.' The Septuagint, while it contains some matching words, does not provide a complete sentence that corresponds directly to the Masoretic Text. Therefore, it is unclear how closely the Septuagint aligns with the meaning of the Hebrew text. Other witnesses, such as the Samaritan Pentateuch and the Dead Sea Scrolls, are not mentioned here, so their agreement or differences with the Masoretic Text remain unspecified.
טֽוֹב־ רָ֭שׁ הוֹלֵ֣ךְ בְּתֻמּ֑וֹ מֵעִקֵּ֥שׁ דְּ֝רָכַ֗יִם וְה֣וּא עָשִֽׁיר׃
5 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 28:6
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.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
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
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
תֹּם (tom) refers to completeness or integrity, encompassing notions of fullness, innocence, and simplicity. It is derived from a root meaning to be complete or perfect. The word appears in contexts related to moral uprightness and wholeness, though the specific verses are not detailed in the entries.
תֹּם n.[m.] completeness, integrity
completeness, fulness
innocence, simplicity
integrity
תֻּמִּים
base
H8537 תֹּם completeness, integrity
8537 tom tome
from 8552; completeness; figuratively, prosperity; usually
(morally) innocence:--full, integrity, perfect(-ion),
simplicity, upright(-ly, -ness), at a venture. See 8550.
see HEBREW for 08552
see HEBREW for 08550
תֹּם (tom) — integrity.
1) integrity, completeness
1a) completeness, fulness
1b) innocence, simplicity
1c) integrity
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
עִקֵּשׁ (iqqesh) means twisted or perverted, conveying a sense of distortion or crookedness. It is derived from the root word עָקַשׁ (‘aqash), which also relates to these themes. The entries consistently emphasize its negative connotations, describing something that is false or morally corrupt.
עִקֵּשׁ adj. twisted, perverted
base
H6141 עִקֵּשׁ twisted, perverted
6141 `iqqesh ik-kashe'
from 6140; distorted; hence, false:--crooked, froward,
perverse.
see HEBREW for 06140
עִקֵּשׁ (iq.qesh) — twisted.
twisted, distorted, crooked, perverse, perverted
Prep | Adj — PrepositionHR/Aamsa
per-vurs': The group "perverse, -ly, -ness," "act perversely" in the King James Version represents nearly 20 Hebrew words, of which, however, most are derivatives of the stems `awah, luz, `aqash. The Revised Version (British and American) has made few changes. In Job 6:30, the Revised Version (British and American) "mischievous" is better for the taste of a thing, and in Isa 59:3 greater emphasis is gained by the Revised Version (British and American) "wickedness." In Eze 9:9, "wresting of judgment" is perhaps too concrete, and "perverseness" is kept in the margin (inverted in the King James Version). the Revised Version margin "headlong" in Nu 22:32 is over-literal, but in…
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cd — Noun common · both dual absoluteHNcbda
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)
HC/Pp3ms — Conjunction · pronounHC/Pp3ms
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.
עָשִׁיר (ashiyr) means 'rich' and can refer to wealth in both a literal and figurative sense. It is primarily used as a noun to denote a rich person or the wealthy. The word is derived from another Hebrew root, but the entries do not provide further details on its usage in specific verses.
עָשִׁיר rich; usu. n. m. the rich
base
H6223 עָשִׁיר rich; usu. n. m. the rich
6223 `ashiyr aw-sheer'
from 6238; rich, whether literal or figurative
(noble):--rich (man).
see HEBREW for 06238
עָשִׁיר (a.shir) — rich.
adj
1) rich, wealthy
n
2) the rich, the wealthy, rich man
Adj — AdjHAamsa