Proverbs 28:8 — Word Study
WLCמַרְבֶּ֣ה ה֭וֹנוֹ בְּנֶ֣שֶׁךְ וְתַרְבִּ֑ית לְחוֹנֵ֖ן דַּלִּ֣ים יִקְבְּצֶֽנּוּ׃
BSAHe who increasesrâbâh [multiplies, grows] his wealthhôwn [substance, riches] by interestneshek [usury, excessive rates] and usurytarbîyth [unjust gain, exploitative lending] lays it upqâbats▸ [gathers, stores] for one who is kindchânan [gracious, showing favor] to the poordal [needy, weak]
| Greek | English | Parsing |
|---|---|---|
| מַרְבֶּ֣ה | [one who] increases | Verb, Hiphil, participle (active) masculine singular |
| ה֭וֹנוֹ | wealth his | Noun common masculine singular construct, suffix |
| בְּנֶ֣שֶׁךְ | by interest | Preposition, noun common masculine singular absolute |
| וְתַרְבִּ֑ית | and usury | Conjunction, noun common feminine singular absolute |
| לְחוֹנֵ֖ן | for [one who] shows favor to | Preposition, verb qal participle (active) masculine singular |
| דַּלִּ֣ים | poor [people] | Adj |
| יִקְבְּצֶֽנּוּ׃ | he gathers it | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who increases his wealth by interest and usury lays it up for one who is kind to the poor. |
| KJV | He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor. |
| ASV | He that augmenteth his substance by interest and increase, Gathereth it for him that hath pity on the poor. |
| YLT | Whoso is multiplying his wealth by biting and usury, For one favouring the poor doth gather it. |
| WEB | He who increases his wealth by excessive interest gathers it for one who has pity on the poor. |
| BBE | He who makes his wealth greater by taking interest, only gets it together for him who has pity on the poor. |
Where they part company is בְּנֶ֣שֶׁךְ — see How Translations Differ.
The structure features a main clause followed by multiple phrases that clarify the means and purpose of the actions described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָבָה
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 28:8
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 Wealth and Generositygenerated
Proverbs 28:8 discusses the moral consequences of acquiring wealth through interest and usury, highlighting the importance of generosity towards the needy. This verse is situated within a collection of wisdom sayings that address ethical behavior regarding wealth, contrasting the practices of the righteous and the wicked. The surrounding verses reinforce the theme of righteousness and the consequences of one's actions, particularly in relation to the poor.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 13:22 | A good man leaves an inheritance to his children’s children, but the sinner’s wealth is passed to the righteous. |
| 2 | Job 27:16–17 | Though he heaps up silver like dust and piles up a wardrobe like clay, |
| 3 | Ecclesiastes 2:26 | To the man who is pleasing in His sight, He gives wisdom and knowledge and joy, but to the sinner He assigns the task of gathering and accumulating that which he will hand over to one who pleases God. This too is futile and a pursuit of the wind. |
| 4 | Leviticus 25:36 | Do not take any interest or profit from him, but fear your God, that your countryman may live among you. |
| 5 | Ezekiel 18:8–13 | He does not engage in usury or take excess interest, but he withholds his hand from iniquity and executes true justice between men. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מַרְבֶּ֣ה, mar.Behgenerated
The word מַרְבֶּה (marbeh) is a Hiphil participle meaning 'one who increases.' It conveys the idea of growth or multiplication, often in a context of abundance. This word is used in various forms throughout the Hebrew Bible to describe not just quantitative increase but also qualitative enhancement.
In this verse, it indicates a person who actively seeks to grow their wealth, suggesting a proactive approach to financial gain. The parsing as a masculine singular participle emphasizes the subject's ongoing action of increasing wealth.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as the KJV and ASV with the phrase increases his wealth, maintaining the focus on growth through interest and usury.
Sentence Structuregenerated
The main verb in the verse is יִקְבְּצֶֽןּ, he gathers, which governs the action of the subject and the objects involved. The structure indicates a clear relationship between the act of increasing wealth and the eventual gathering for the poor.
The sentence is built around a series of noun phrases and prepositional phrases that elaborate on the subject's actions and their implications, creating a complex but coherent expression of moral teaching.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word מַרְבֶּה is rendered as πληθύνων, which suggests a similar notion of increasing or multiplying wealth. This choice reflects a consistent understanding of the concept of growth in wealth.
The translation of בְּנֶ֣שֶׁךְ as τόκων indicates a focus on the financial aspect of interest, maintaining the ethical concerns present in the Hebrew text.
In plain words — the whole versegenerated
Proverbs 28:8 warns against making money through unfair practices like charging high interest. Instead, it teaches that such wealth is ultimately set aside for those who are kind to the poor. This verse emphasizes the importance of generosity and ethical behavior in financial dealings.
Frequently Asked Questionsgenerated
It refers to the practice of making money by charging excessive rates on loans, which is often seen as exploitative.
It highlights the moral duty to care for those in need, suggesting that true wealth is measured by generosity rather than greed.
This verse aligns with other Proverbs that emphasize justice, integrity, and the importance of helping the needy.
The verse implies that such wealth is not truly beneficial and ultimately serves those who show kindness to the poor.
Reflection Questionsgenerated
- In what ways can I ensure that my financial practices are ethical and generous?
- How do I view wealth and its purpose in my life?
- What are some practical steps I can take to help those in need?
- How can I apply the wisdom of this verse to my daily financial decisions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 28:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that by usury and unjust gain increaseth his substance,.... By biting and oppressing the poor; letting him have money at an exorbitant interest, and goods at an exorbitant price, and so increases
Read John Gill on Proverbs 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor. Proverbs 13:22, end; Ecclesiastes 2:26; Job 27:16-17. Usury and unjust gain.
Read Robert Jamieson on Proverbs 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy usury and unjust gain, Heb. by usury and (or, or) increase, i.e. by any kind of usury, whereby the poor are oppressed, as is implied from the opposite clause; or by any unrighteous practices. See more of these words and of this thing on ,36 Psalms 15:5 . Shall gather it for him that will pity the poor; it shall not long continue with him or his, but shall by God’ s righteous and powerful providence be disposed into more just and merciful hands.
Read Matthew Poole on Proverbs 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 28:8 He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.Ver. 8. He that by usury and unjust gain, &c.] Usury is condemned by the very heathens (Aristot. Ethic., lib. iv. cap. 1). The ancient law of the Romans make the usurer a thief and worse; the Hebrews make him a biting thief, who gnaweth the debtor to the very bones; yea, the most toothless usury, that usual plea, hath sharp gums, which bite as sore as an old dog or a hungry fly; and under show of licking whole, sucks out the heart blood. Let those who plead for it consider that God dispenseth with no usury, whether neshec or tarbith, biting or toothless; that the…
Read John Trapp on Proverbs 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) He that by usury . . . increaseth his substance.—See above on Proverbs 6:1. He shall gather it for him that will pity the poor.—The “pound” is taken from him who knows not how to use it (Luke 19:24), and given to one who does. (Comp. 1 Samuel 15:28.)
Read Charles John Ellicott on Proverbs 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. He that by usury - increaseth his substance] By taking unlawful interest for his money; lending to a man in great distress, money, for the use of which he requires an exorbitant sum. O that the names of all those unfeeling, hard-hearted, consummate villains in the nation, who thus take advantage of their neighbour's necessities to enrich themselves, were published at every market cross; and then the delinquents all sent to their brother savages in New Zealand. It would be a happy riddance to the country.
Read AdamClarke on Proverbs 28 →CambridgeThe Cambridge Bible for Schools and Colleges8. unjust gain] Rather, increase, as A.V. marg. and R.V. text, μετὰτόκωνκαὶπλεονασμῶν, LXX. Comp. Leviticus 25:36-37. The idea of its being “unjust” is implied by the word “usury” with which it is associated. The R.V. gives augmenteth, instead of increaseth, in the former part of the verse, as the Heb. word is not the same, as it there renders increase.
Read Cambridge on Proverbs 28 →Albert Barnes1798–1870Barnes' Notes on the BibleUnjust gain - Omit “unjust:” “usury and gain” make up the notion of “gain derived from usury.” Ill-gotten gains do not prosper, after a time they pass into hands that know how to use them better.
Read Albert Barnes on Proverbs 28 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
He who increases his wealth by interest and usury lays it up for one who is kind to the poor.
He who increases his wealth by excessive interest gathers it for one who has pity on the poor.
He who increases his wealth by interest and usury lays it up for one who is kind to the poor.
The one who increases his wealth by increasing interest gathers it for someone who is gracious to the needy.
Tyndale line
He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
He that augmenteth his substance by interest and increase, Gathereth it for him that hath pity on the poor.
He that augmenteth his substance by usury and increase, gathereth it for him that hath pity on the poor.
He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
He that increaseth his riches by vsurie and interest, gathereth them for him that will be mercifull vnto the poore.
Strictly literal
He that by usury and unjust gain increaseth his substance gathereth it for him that is gracious to the poor.
Whoso is multiplying his wealth by biting and usury, For one favouring the poor doth gather it.
Whoever is multiplying his wealth by biting and usury, || Gathers it for one favoring the poor.
He that increaseth his wealth by interest and usury will gather it for him that will be kind to the poor.
The one who makes his fortune by charging too much interest gathers his wealth for another who will have pity on poor people.
From the Latin
He that heapeth together riches by usury and loan, gathereth them for him that will be bountiful to the poor.
Simplified
Anyone who gets rich through charging interest and profiteering is only storing it up for someone who is kind to the poor.
He who makes his wealth greater by taking interest, only gets it together for him who has pity on the poor.
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 agree in their wording for this verse, with all seven words matched in the Hebrew and Greek texts. This consistency suggests a shared understanding of the moral implications of wealth in both traditions.
מַרְבֶּ֣ה ה֭וֹנוֹ בְּנֶ֣שֶׁךְ וְתַרְבִּ֑ית לְחוֹנֵ֖ן דַּלִּ֣ים יִקְבְּצֶֽנּוּ׃
7 of the 7 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 28:8
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.
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
הוֹן (hown) refers to wealth, riches, or substance, and can also imply sufficiency or enough. It is primarily found in poetic contexts, particularly in Wisdom Literature like Proverbs. The term is derived from a related root that conveys the idea of wealth and value.
הוֹן n.m. wealth, sufficiency (poet., almost wholly WisdLt, especially Pr)
base
H1952 הוֹן wealth, sufficiency (poet., almost wholly WisdLt, especially Pr)
1952 hown hone
from the same as 1951 in the sense of 202; wealth; by
implication, enough:--enough, + for nought, riches, substance,
wealth.
see HEBREW for 01951
see HEBREW for 0202
הוֹן (hon) — substance.
1) wealth, riches, substance
1a) wealth
1b) price, high value
interj
2) enough!, sufficiency
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
נֶ֫שֶׁךְ (neshek) refers to interest or usury, literally meaning something that is 'bitten off.' It is derived from the root word for 'bite' and is primarily used in the context of financial transactions involving debt.
נֶ֫שֶׁךְ n.[m.] interest, usury (lit. something bitten off)
base
H5392 נֶ֫שֶׁךְ interest, usury (lit. something bitten off)
5392 neshek neh'-shek
from 5391; interest on a debt:--usury.
see HEBREW for 05391
נֶ֫שֶׁךְ (ne.shekh) — interest.
interest, usury
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
in'-ter-est (neshekh, mashsha'; tokos): The Hebrew word neshekh is from a root which means "to bite"; thus interest is "something bitten off." The other word, mashsa', means "lending on interest." The Greek term is from the root tikto, "to produce" or "beget," hence, interest is something begotten or produced by money. The Hebrew words are usually translated "usury," but this meant the same as interest, all interest being reckoned as usury.
Long before Abraham's time money had been loaned at a fixed rate of interest in Babylonia and almost certainly in Egypt. The Code of Hammurabi gives regulations regarding the lending and borrowing of money, the usual interest being 20 percent. Sometimes it was only 11 2/3 and 13 1/3, as shown by contract tablets. In one case, if the loan was not paid in two months, 18 per cent interest would be charged. Corn (grain), dates, onions, etc., were loaned…
תַּרְבִּית (tarbiyth) refers to concepts of increase or increment, particularly in financial contexts such as interest or usury. It is derived from the root word meaning multiplication. The entries consistently highlight its association with unjust gain and bonuses, but do not provide specific verse references.
תַּרְבִּית n.f. increment, interest, usury
base
H8636 תַּרְבִּית
8636 tarbiyth tar-beeth'
from 7235; multiplication, i.e. percentage or bonus in
addition to principal:--increase, unjust gain.
see HEBREW for 07235
תַּרְבִּית (tar.bit) — increment.
increment, usury, interest, bonus
Conj | Prep | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
u'-zhu-ri:
1. In the Old Testament:
The Hebrew law concerning exaction of interest upon loans was very humane. Hebrews were to lend to their brethren without interest (Ex 22:25; Le 25:36 f; De 23:19 f). This, however, did not apply to a stranger (De 23:20). Two stems are used in the Old Testament, rendered in the King James Version "usury," in the Revised Version (British and American) better rendered "interest":
Usury
The sum paid for the use of money, hence interest; not, as in the modern sense, exorbitant interest. The Jews were forbidden to exact usury (Lev. 25:36, 37), only, however, in their dealings with each other (Deut. 23:19, 20). The violation of this law was viewed as a great crime (Ps. 15:5; Prov. 28:8; Jer. 15:10). After the Return, and later, this law was much neglected (Neh. 5:7, 10).
(The word usury has come in modern English to mean excessive interest upon money loaned, either formally illegal or at least oppressive. In the Scriptures, however the word did not bear this sense, but meant simply interest of any kind upon money. The Jews were forbidden by the law of Moses to take interest from their brethren, but were permitted to take it from foreigners. The prohibition grew out of the agricultural status of the people, in which ordinary business loans were not needed. and loans as were required should be made only as to friends and brothers in need. --ED.) The practice of mortgaging land, sometimes at exorbitant interest, grew up among the Jews during the captivity, in direct violation of the law. (Leviticus 25:36,37; Ezekiel 18:8,13,17) We find the rate…
As employed in our version of the Bible, means only interest. When our translation was made, the word usury had not assumed the bad sense which it now has. The Jews might require interest of foreigners, De 23:19-20, but were forbidden to receive it from each other, Ex 22:25 Ps 15:5; being instructed to lend money, etc., in a spirit of brotherly kindness, "hoping for nothing again," De 15:7-11 Lu 6:33-35. The exacting of usury is often rebuked, Ne 5:7,10 Pr 28:8 Eze…
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
Prep | V-Qal — Preposition · verb qal participle (active) masculine singularHR/Vqrmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
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…
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms