Proverbs 29:13 — Word Study
WLCרָ֤שׁ וְאִ֣ישׁ תְּכָכִ֣ים נִפְגָּ֑שׁוּ מֵ֤אִיר־ עֵינֵ֖י שְׁנֵיהֶ֣ם יְהוָֽה׃
BSAThe poor manrûwsh [economically needy, destitute] and the oppressorʼîysh [cruel, deceitful] have this in commonpâgash■ The LORDYᵉhôvâh [sovereign, Yehovah, the divine Savior] gives lightʼôwr [spiritual and physical] to the eyesʻayin [the sources of understanding and perception] of bothshᵉnayim [equally, without distinction]
| Greek | English | Parsing |
|---|---|---|
| רָ֤שׁ | a poor [person] | Verb, Qal, participle (active) masculine singular |
| וְאִ֣ישׁ | and a person of | Conjunction, noun common masculine singular construct |
| תְּכָכִ֣ים | oppression | Noun common, masculine plural absolute |
| נִפְגָּ֑שׁוּ | they meet together | Verb, Niphal, perfect third person common plural |
| מֵ֤אִיר־ | [is] giving light to | Verb, Hiphil, participle (active) masculine singular |
| עֵינֵ֖י | [the] eyes of | Noun common, feminine dual construct |
| שְׁנֵיהֶ֣ם | both of them | Suffix |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The poor man and the oppressor have this in common: The LORD gives light to the eyes of both. |
| KJV | The poor and the deceitful man meet together: the LORD lighteneth both their eyes. |
| ASV | The poor man and the oppressor meet together; Jehovah lighteneth the eyes of them both. |
| YLT | The poor and the man of frauds have met together, Jehovah is enlightening the eyes of them both. |
| WEB | The poor man and the oppressor have this in common: Yahweh gives sight to the eyes of both. |
| BBE | The poor man and his creditor come face to face: the Lord gives light to their eyes equally. |
Where they part company is in the descriptions of the poor and the oppressor — see How Translations Differ.
The sentence consists of a main clause followed by a noun phrase subject and object, clearly delineating the relationship between the groups mentioned.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
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 29:13
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 — Justice and Leadership in Proverbsgenerated
Proverbs 29:13 presents a profound observation about the relationship between different social classes. The verse emphasizes that both the economically needy and the oppressor experience a common grace from the LORD, who illuminates their understanding. This notion of divine impartiality is essential in the broader context of justice, as seen in the surrounding verses that address the consequences of leadership and the importance of fairness in judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 9:9 | As Jesus went on from there, He saw a man named Matthew sitting at the tax booth. “Follow Me,” He told him, and Matthew got up and followed Him. |
| 2 | 1 Corinthians 6:10 | nor thieves, nor the greedy, nor drunkards, nor verbal abusers, nor swindlers, will inherit the kingdom of God. |
| 3 | Proverbs 22:2 | The rich and the poor have this in common: The LORD is Maker of them all. |
| 4 | Exodus 22:25–26 | If you lend money to one of My people among you who is poor, you must not act as a creditor to him; you are not to charge him interest. |
| 5 | Leviticus 25:35–37 | Now if your countryman becomes destitute and cannot support himself among you, then you are to help him as you would a foreigner or stranger, so that he can continue to live among you. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — רָ֤שׁ, rashgenerated
The word רוּשׁ (rash) is a participle indicating a state of being poor or destitute, often highlighting a lack of material wealth. Its usage in this verse points to the plight of those in need, who are often marginalized in society. The parsing as a masculine singular participle suggests a focus on an individual poor person, yet it can also encompass the broader category of the economically disadvantaged.
This term appears frequently in the Hebrew Bible, emphasizing the significance of poverty in social justice discussions. The lexicon entries indicate a strong connection between material need and spiritual poverty, suggesting that the poor may also be in need of spiritual enlightenment.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the essential meaning, emphasizing the commonality between the poor and the oppressor in receiving light from the LORD.
Sentence Structuregenerated
The main verb of the verse is מֵ֤אִיר־, [is] giving light to, which governs the subject יְהוָֽה, Yahweh, and the object עֵינֵ֖י, [the] eyes of both the poor and the oppressor. The structure indicates that the focus is on the action of the LORD providing illumination, with the subjects identified as two distinct groups.
The syntax tree shows a clear relationship between the subjects and the action, emphasizing the equality of the experience of receiving light. The use of noun phrases for the subjects highlights their roles in the sentence, while the main clause establishes the LORD as the active agent.
Septuagint Backgroundgenerated
In the Septuagint, the term for the poor is rendered as δανιστοῦ, which carries a similar connotation of being in need. This choice reflects a consistent understanding of poverty across both Hebrew and Greek texts.
The Greek word for 'oppressor' is ξρεοφειλέτου, which emphasizes the deceitful aspect of oppression. This translation choice may suggest a broader interpretation of the oppressor's character, highlighting moral failings alongside social status.
In plain words — the whole versegenerated
Proverbs 29:13 states that the poor man and the oppressor both share a significant truth: the LORD provides light to their eyes. This verse emphasizes that regardless of their social standing, both groups receive understanding and insight from God.
Frequently Asked Questionsgenerated
This indicates that God's illumination and understanding are available to all people, regardless of their social or economic status.
It underscores the idea that both the oppressed and the oppressor are accountable to God, emphasizing the need for fairness and righteousness in leadership.
This juxtaposition highlights the common grace of God and the universal need for divine insight, regardless of one's position in society.
It signifies understanding, perception, and the ability to see truth, both physically and spiritually.
Reflection Questionsgenerated
- In what ways can I seek to understand the perspectives of those who are economically disadvantaged?
- How can I ensure that I am not acting as an oppressor in my own life?
- What does it mean for me to receive light from the LORD in my daily decisions?
- How can I apply the principles of justice and fairness in my interactions with others?
The early church on this verse — how the Fathers read it
An early commentary from Bede discusses this verse, illustrating the contrast between the humble listener of God's word and the one who preaches it.
The poor man and creditor meet each other, etc. The poor man is the humble listener of the word of God; the creditor, however, is he who commits the money of the same word by preaching to him;Early Church Fathers on Proverbs 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 29:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe poor and the deceitful man meet together,.... Or "the usurer" (q); who by usury, by fraud and deception, is possessed of the mammon of unrighteousness, and is become rich; he and the poor man
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe poor and the deceitful man meet together: the LORD lighteneth both their eyes. The poor and the deceitful man (Hebrew, the usurer; the creditor, the Septuagint and Vulgate.
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe deceitful man, Heb. the man of deceits, or of usuries, i.e. who hath enriched himself by such practices, meet together; converse together, and one needeth the other, as . The Lord lighteneth both their eyes; either their bodily eyes with the light of the sun, which promiscuously shines upon both; or the eyes of their minds with the light of reason and grace, which he indifferently gives to them; and therefore the one should not envy nor despise the other, but be ready to do good one to another, as God doth good to both.
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:13 The poor and the deceitful man meet together: the LORD lighteneth both their eyes.Ver. 13. The poor and the usurer meet together.] That is, The poor and the rich, as Proverbs 22:2; because commonly usurers are rich men, and many rich men usurers. "The Lord lighteneth both their eyes"; that is, he gives them the light of life, and the comforts of life, so that their eyes are lightened, as Jonathan’ s were after he had tasted of the wild honey. Others read it thus: "The poor and the deceived," or crushed by the usurer, "meet together" - that is, condole or comfort one another; because they are both in the dark, as it were, of poverty and misery; they can do one another but…
Read John Trapp on Proverbs 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) The poor and the deceitful man (rather, oppressor) meet together.—A variation of Pro 22:2, on which see note. The Lord lighteneth both their eyes.—Enlightens the eyes of both with the light of life (Psalms 13:4). To Him each owes life, so the one may remember that life with its sorrows will have an end, and the other, that He will take stern vengeance for oppression.
Read Charles John Ellicott on Proverbs 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. The poor and the deceitful man] It is difficult to fix the meaning of תככים techachim, which we here render the deceitful man. The TARGUM has, "The poor and the man of LITTLE WEALTH." The SEPTUAGINT, "The usurer and the DEBTOR." The VULGATE, "The poor and CREDITOR." COVERDALE, "The poor and the LENDER." OTHERS, "The poor and the RICH;" "The poor and the OPPRESSORS." I suppose the meaning may be the same as in Proverbs 22:2: "The rich and the poor meet together; the Lord is the Maker of them all." Where see the note.
Read AdamClarke on Proverbs 29 →CambridgeThe Cambridge Bible for Schools and Colleges13. deceitful man] Rather, oppressor. The rendering usurer, A.V. marg., which follows the LXX. δανειστής, and Vulg. creditor, restricts the reference to one form of oppression. lighteneth both their eyes] i.e. with the light of life, Psalms 13:3 [Hebrews 4]. Comp. “He maketh His sun to rise on the evil and on the good,” Matthew 5:45; and see ch. Proverbs 22:2.
Read Cambridge on Proverbs 29 →Albert Barnes1798–1870Barnes' Notes on the BibleBetter, The poor and the oppressor. “Usurer,” as in the margin expresses the special form of oppression from which the poor suffer most at the hands of the rich. God has made them both and bestows His light equally on both.
Read Albert Barnes on Proverbs 29 →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
The poor man and the oppressor have this in common: The LORD gives light to the eyes of both.
The poor man and the oppressor have this in common: Yahweh gives sight to the eyes of both.
The poor man and the oppressor have this in common: The LORD gives light to the eyes of both.
The poor person and the oppressor have this in common: the Lord gives light to the eyes of them both.
Tyndale line
The poor and the deceitful man meet together: the LORD lighteneth both their eyes.
The poor man and the oppressor meet together; Jehovah lighteneth the eyes of them both.
The poor man and the oppressor meet together: the LORD lighteneth the eyes of them both.
The poor and the deceitful man meet together: the LORD enlighteneth both their eyes.
The poore and the vsurer meete together, and the Lord lighteneth both their eyes.
Strictly literal
The indigent and the oppressor meet together; Jehovah lighteneth the eyes of them both.
The poor and the man of frauds have met together, Jehovah is enlightening the eyes of them both.
The poor and the man of frauds have met together, || YHWH is enlightening the eyes of them both.
The poor and the man of exactions meet together: the Lord enlighteneth the eyes of both of them.
The poor person and the oppressor are similar, for Yahweh gives light to the eyes of them both.
From the Latin
The poor man and the creditor have met one another: the Lord is the enlightener of them both.
Simplified
Poor people and their oppressors have this in common: the Lord gives life to all of them.
The poor man and his creditor come face to face: the Lord gives light to their eyes equally.
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 in their wording, with six of the eight words matching. However, the Septuagint's arrangement and articles differ, reflecting its unique syntactical style while preserving the core message of the verse.
רָ֤שׁ וְאִ֣ישׁ תְּכָכִ֣ים נִפְגָּ֑שׁוּ מֵ֤אִיר־ עֵינֵ֖י שְׁנֵיהֶ֣ם יְהוָֽה׃
6 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 29:13
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.
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
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
תֹּךְ (tokh) refers to concepts of injury and oppression, as well as deceit and fraud. It is derived from a root associated with cutting, indicating a sense of harm. The word appears in contexts related to oppression and deceitfulness, with a notable reference in Psalm 72:14.
תֹּךְ, II. תּוֹךְ n.m. injury, oppression
base
H8496 תֹּךְ, תּוֹךְ, תָּכָךְ
8496 tok toke
or towk (Psa. 72:14) {toke}; from the same base as 8432 (in
the sense of cutting to pieces); oppression:--deceit, fraud.
see HEBREW for 08432
תֹּךְ (tokh) — oppression.
1) injury, oppression, oppressor
2) (TWOT) fraud, deceit, deceitful
Also means: ta.khakh (תָּכָךְ "deceitful" H8501)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
o-presh'-un: Used in the King James Version to translate a variety of Hebrew words, all of which, however, agree in the general sense of wrong done by violence to others. There are a few cases where the reference is to the oppression of Israel by foreigners, as by their Egyptian masters (Ex 3:9; De 26:7), or by Syria (2Ki 13:4), or by an unmentioned nation (Isa 30:20 King James Version, margin). In all these cases the Hebrew original is lachats. But in the vast number of cases the reference is to social oppression of one kind or another within Israel's own body. It is frequently theme of psalmist and prophet and wise man. The poor and weak must have suffered greatly at the…
פָּגַשׁ (pagash) is a Hebrew verb meaning to meet or encounter. It can describe various forms of meeting, whether by chance or intention, and includes nuances of coming together or joining. The entries indicate its use in different grammatical forms, such as Qal (to meet) and Niphal (to meet each other).
[פָּגַשׁ] vb. meet, encounter
Qal meet
Niph. meet together, each other
Pi. intens. they keep encountering darkness in the daytime.
base
H6298 [פָּגַשׁ] meet, encounter
6298 pagash paw-gash'
a primitive root; to come in contact with, whether by
accident or violence; figuratively, to concur:--meet (with,
together).
פָּגַשׁ (pa.gash) — to meet.
1) to meet, join, encounter
1a) (Qal) to meet, encounter
1b) (Niphal) to meet together, meet each other
1c) (Piel) to meet, encounter
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
אוֹר (or) is a Hebrew verb meaning to be or become light, covering various contexts such as shining of the sun, illumination by celestial bodies, and lighting lamps. It has different forms: Qal (to shine), Niphal (to be illuminated), and Hiphil (to give light). The entries emphasize both literal and metaphorical uses, including making one's face shine and enlightening the eyes.
[אוֹר] 43 vb. be or become light
Qal;—become light, shine of sun (esp. in early morn.)
Niph.—become lighted up of day-break
Hiph.—
give light, of sun, moon & stars
light up, cause to shine, shine
light a lamp
lighten, of the eyes
make shine, of face of God
base
H215 אוֹר be or become light .—become light, shine of sun (esp. in early morn.)
.—become lighted up of day-break
.— . give light, of sun, moon & stars
. light up, cause to shine, shine
. light a lamp
. lighten, of the eyes
. make shine, of face of God
215 'owr ore
a primitive root; to be (causative, make) luminous (literally
and metaphorically):--X break of day, glorious, kindle, (be,
en-, give, show) light (-en, -ened), set on fire, shine.
אוֹר (or) — to light.
1) to be or become light, shine
1a) (Qal)
1a1) to become light (day)
1a2) to shine (of the sun)
1a3) to become bright
1b) (Niphal)
1b1) to be illuminated
1b2) to become lighted up
1c) (Hiphil)
1c1) to give light, shine (of sun, moon, and stars)
1c2) to illumine, light up, cause to shine, shine
1c3) to kindle, light (candle, wood)
1c4) lighten (of the eyes, his law, etc)
1c5) to make shine (of the face)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
lit ('or, ma'or; phos; many other words):
1. Origin of Light
2. A Comprehensive Term
(1) Natural Light
(2) Artificial Light
(3) Miraculous Light
(4) Mental, Moral, Spiritual Light
3. An Attribute of Holiness
(1) God
(2) Christ
(3) Christians
(4) The Church
4. Symbolism
5. Expressive Terms
1. Origin of Light:
The creation of light was the initial step in the creation of life. "Let there be light" (Ge 1:3) was the first word of God spoken after His creative Spirit "moved" upon the primary material out of which He created the heavens and the earth, and which lay, until the utterance of that word, in the chaos of darkness and desolation. Something akin, possibly, to the all-pervasive electro-magnetic activity of the aurora borealis penetrated the chaotic night of the world. The ultimate focusing of light (on the 4th day of creation,
Light
The offspring of the divine command (Gen. 1:3). “All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light” (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance…
One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," 1Jo 1:5, and "the Father of lights," Jas 1:17; Christ is the "Sun of righteousness," and "the light of the world," Joh 1:9 8:12. So also the word of God is "a light," Ps 119:105; truth and Christians are lights, Joh 3:19 12:36; prosperity is "light," Es 8:16; and heaven is full of…
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 — Noun common · feminine dual constructHNcfdc
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…
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj | Suff — SuffixHAcbdc/Sp3mp
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt