Proverbs 4:16 — Word Study
WLCכִּ֤י לֹ֣א יִֽ֭שְׁנוּ אִם־ לֹ֣א יָרֵ֑עוּ וְֽנִגְזְלָ֥ה שְׁ֝נָתָ֗ם אִם־ לֹ֥א יַכְשִֽׁילוּ׃
BSAForkîy they cannotlôʼ sleepyâshên▸ [are restless, except they do evil] unlessʼim they do evilrâʻaʻ▸ [commit wickedness, cause harm] they are deprivedgâzal of slumbershênâh [their rest is stolen, sleep is taken away] untilʼim they make someone fallkâshal▸ [stumble, cause to fail, trip someone up]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| לֹ֣א | not | Particle |
| יִֽ֭שְׁנוּ | they will sleep | Verb, Qal, imperfect third person masculine plural |
| אִם־ | if | Particle |
| לֹ֣א | not | Particle |
| יָרֵ֑עוּ | they do harm | Verb, Hiphil, imperfect third person masculine plural |
| וְֽנִגְזְלָ֥ה | and it is taken away | Verb, Niphal, sequential perfect third person feminine singular |
| שְׁ֝נָתָ֗ם | sleep their | Noun common feminine singular construct, suffix |
| אִם־ | if | Particle |
| לֹ֥א | not | Particle |
| יַכְשִֽׁילוּ׃ | they bring injury | Verb, Hiphil, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For they cannot sleep unless they do evil; they are deprived of slumber until they make someone fall. |
| KJV | For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall. |
| ASV | For they sleep not, except they do evil; And their sleep is taken away, unless they cause some to fall. |
| YLT | For they sleep not if they do not evil, And their sleep hath been taken violently away, If they cause not [some] to stumble. |
| WEB | For they don’t sleep unless they do evil. Their sleep is taken away, unless they make someone fall. |
| BBE | For they take no rest till they have done evil; their sleep is taken away if they have not been the cause of someone's fall. |
The translations agree on the core message, focusing on the connection between wickedness and restlessness.
The structure consists of a main clause followed by conditional and adverbial phrases, illustrating the cause-and-effect relationship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשֵׁן
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 4:16
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 Dangers of Wickednessgenerated
Proverbs 4:16 illustrates how those who engage in evil actions are unable to find rest or peace. This verse is part of a larger discourse that warns against the path of the wicked, emphasizing that their actions lead to a restless existence. The surrounding verses, such as Proverbs 4:15 and Proverbs 4:17, further highlight the consequences of straying from righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:16 | For their feet run to evil, and they are swift to shed blood. |
| 2 | Psalm 36:4 | Even on his bed he plots wickedness; he sets himself on a path that is not good; he fails to reject evil. |
| 3 | Isaiah 57:20 | But the wicked are like the storm-tossed sea, for it cannot be still, and its waves churn up mire and muck. |
| 4 | Micah 2:1 | Woe to those who devise iniquity and plot evil on their beds! At morning’s light they accomplish it because the power is in their hands. |
| 5 | Luke 22:66 | At daybreak the council of the elders of the people, both the chief priests and scribes, met together. They led Jesus into their Sanhedrin and said, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יָרֵ֑עוּ, ya.Re.'ugenerated
The verb יָרֵעַ (ya.Re.'u) is in the imperfect tense, indicating ongoing action. It means 'to do harm' or 'to be evil,' and suggests a deliberate choice to engage in wickedness. This word is used to describe actions that cause injury or distress to others.
In this context, the verb emphasizes that the wicked are not merely passive; they actively seek to harm others, which in turn contributes to their own unrest. The choice of this verb reflects the moral implications of their actions, linking their inability to sleep with their commitment to wrongdoing.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the wicked cannot find rest unless they commit evil.
Sentence Structuregenerated
The finite verb יִשְׁנוּ (yishnu) governs the main clause, with several phrases elaborating on the conditions of their restlessness. The structure emphasizes the cause-and-effect relationship between their actions and their inability to sleep.
The sentence is built around the idea that their evil deeds directly prevent them from finding peace, with subordinate clauses detailing the consequences of their actions.
Septuagint Backgroundgenerated
The Septuagint translates יָרֵעַ as κακοποιήσωσιν, suggesting a focus on the act of doing harm. This choice indicates a broader interpretation of the moral implications of their actions, emphasizing the nature of their wickedness.
This rendering highlights the active role of the wicked in causing harm, aligning with the Hebrew text while also expanding on the ethical dimensions of their behavior.
In plain words — the whole versegenerated
Proverbs 4:16 tells us that wicked people cannot sleep unless they do evil. They are restless and cannot find peace until they cause someone else to stumble. This verse warns us about the destructive nature of wickedness and its impact on both the wrongdoer and others.
Frequently Asked Questionsgenerated
This indicates that wicked individuals are driven by their desires to harm others, and their inability to find peace reflects the turmoil within them.
Sleep symbolizes peace and rest. The verse suggests that engaging in wickedness disrupts their ability to experience true rest.
Causing someone to stumble implies a deliberate act of harm, highlighting the moral responsibility of the wicked for their actions against others.
It serves as a reminder that our actions have consequences, and engaging in wrongdoing not only affects others but also robs us of our peace.
Reflection Questionsgenerated
- In what ways do I see the consequences of wickedness affecting my life or the lives of others?
- How can I ensure that my actions promote peace rather than harm?
- What steps can I take to avoid the path of wickedness and seek righteousness?
- How does this verse challenge me to reflect on my own behavior and its impact on others?
The early church on this verse — how the Fathers read it
The verse has been referenced by early church fathers, who discuss the moral implications of wickedness and its effects on the soul.
Let your loins be girded about. Virtue should serve as a girdle in the place where passion should be checked. One who drops off the girdle of virtue cannot overcome the vices of the body.Early Church Fathers on Proverbs 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 4:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor they sleep not, except they have done mischief,.... Or they cannot sleep, as Jarchi and Gersom interpret it.
Read John Gill on Proverbs 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.
Read Robert Jamieson on Proverbs 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey sleep not; they cannot compose themselves to sleep with quietness and satisfaction to their own minds. To fall into their own snares, either into sin or into mischief.
Read Matthew Poole on Proverbs 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 4:16 For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause [some] to fall.Ver. 16. For they sleep not.] So much are they set upon it. Or as empty stomachs can hardly sleep, so neither can graceless persons rest till gorged and glutted with the sweetmeats of sin, with the murdering morsels of mischief. The devil, their taskmaster, will not allow them time to sleep; which is very hard bondage. "They have eyes full of adultery, and that cannot cease to sin." Unless they cause some to fall.] Protagoras, as Plato relates, boasted of this, that whereas he had lived threescore years, forty of them he had spent in corrupting of young men that…
Read John Trapp on Proverbs 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) For they sleep not . . .—The practice of evil has become as it were a second nature to them, they cannot live without it.
Read Charles John Ellicott on Proverbs 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Except they have done mischief] The night is their time for spoil and depredation. And they must gain some booty, before they go to rest. This I believe to be the meaning of the passage. I grant, also, that there may be some of so malevolent a disposition that they cannot be easy unless they can injure others, and are put to excessive pain when they perceive any man in prosperity, or receiving a kindness. The address in Virgil, to an ill-natured shepherd is well known: - Et cum vidisti puero donata, dolebas: Et si non aliqua nocuisses, mortuus esses. ECLOG. iii. 14. "When thou sawest the gifts given to the lad, thou wast distressed; and hadst thou not found some means of doing him…
Read AdamClarke on Proverbs 4 →CambridgeThe Cambridge Bible for Schools and Colleges16. their sleep is taken away] Comp.: “Ergo non aliter poterit dormire; quibusdam Somnum rixa facit.” Juv. Sat. III. 281, 2.
Read Cambridge on Proverbs 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. They sleep not — A strong mode of saying they are restless to do evil. They love it more than they do their necessary sleep. Mischief — Hardly strong enough; wickedness. Comp. Malachi 2:8.
Read Daniel Denison Whedon on Proverbs 4 →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
For they cannot sleep unless they do evil; they are deprived of slumber until they make someone fall.
For they don’t sleep unless they do evil. Their sleep is taken away, unless they make someone fall.
For they cannot sleep unless they do evil; they are deprived of slumber until they make someone fall.
For they cannot sleep unless they cause harm; they are robbed of sleep until they make someone stumble.
Tyndale line
For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.
For they sleep not, except they do evil; And their sleep is taken away, unless they cause some to fall.
For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.
For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.
For they can not sleepe, except they haue done euill, and their sleepe departeth except they cause some to fall.
Strictly literal
For they sleep not except they have done mischief, and their sleep is taken away unless they have caused [some] to fall.
For they sleep not if they do not evil, And their sleep hath been taken violently away, If they cause not [some] to stumble.
For they do not sleep if they do no evil, || And their sleep has been taken away violently, || If they do not cause [some] to stumble.
For they sleep not, except they have done evil, and their sleep is robbed away, unless they cause some to stumble.
For they cannot sleep until they do evil and they are robbed of sleep until they cause someone to stumble.
From the Latin
For they sleep not except they have done evil: and their sleep is taken away unless they have made some to fall.
Simplified
Evil people won't rest until they've done something wrong; they can't sleep unless they've tripped someone up.
For they take no rest till they have done evil; their sleep is taken away if they have not been the cause of someone's fall.
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 wording, with 9 of the 11 words matching. The Septuagint's translation reflects a similar understanding of the verse's meaning, though it presents the words in a different order.
כִּ֤י לֹ֣א יִֽ֭שְׁנוּ אִם־ לֹ֣א יָרֵ֑עוּ וְֽנִגְזְלָ֥ה שְׁ֝נָתָ֗ם אִם־ לֹ֥א יַכְשִֽׁילוּ׃
9 of the 11 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 4:16
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָשֵׁן (yashen) means to sleep or to go to sleep, with implications of becoming inactive or stationary. It can also refer to causing someone to sleep or enticing them to sleep. The word may suggest growing old or becoming stale, and it is associated with remaining long or being stored up.
[יָשֵׁן] vb. sleep
Qal sleep, go to sleep, and be sleep
Niph. only in deriv. sense of become inactive or stationary
Pi. causat. she made him sleep
base
H3462 יָשֵׁן sleep .sleep, go to sleep, and be sleep
. only in deriv. sense of become inactive or stationary
. causat. she made him sleep
3462 yashen yaw-shane'
a primitive root; properly, to be slack or languid, i.e. (by
implication) sleep (figuratively, to die); also to grow old,
stale or inveterate: -old (store), remain long, (make to)
sleep.
יָשֵׁן (ya.shen) — to sleep.
1) to sleep, be asleep
1a) (Qal) to sleep, go to sleep, be asleep
1b) (Niphal)
1b1) to remain a long time, be stored up
1b2) to be festering (of leprosy)
1c) (Piel) to cause to sleep, entice to sleep
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
גָּזַל (gazal) is a Hebrew verb that means to tear away, seize, or rob. It is built from a primitive root and covers actions like plundering or taking away by force. The verb appears in both the Qal and Niphal forms, indicating direct action and a passive state of being robbed, respectively.
גָּזַל vb. tear away, seize, rob
Qal tear away, rob
Niph. subj. sleep
base
H1497 גָּזַל tear away, seize, rob
1497 gazal gaw-zal'
a primitive root; to pluck off; specifically to flay, strip
or rob:--catch, consume, exercise (robbery), pluck (off), rob,
spoil, take away (by force, violence), tear.
גָּזַל (ga.zal) — to plunder.
1) to tear away, seize, plunder, tear off, pull off, rob, take away by force
1a) (Qal)
1a1) to tear away, rob
1a2) to seize, plunder (with acc cognate)
1b) (Niphal)
1b1) to be robbed
1b2) to be taken away
Conj | V-Niphal-3fs — Verb · Niphal · sequential perfect third person feminine singularHc/VNq3fs
The Hebrew word שֵׁנָה, transliterated as she.nah, means 'sleep.' It is derived from a root that suggests a state of rest. The word appears in contexts related to sleep, such as in Psalm 127:2. There is an Aramaic equivalent, also meaning 'sleep,' noted in the entries.
שֵׁנָה, שֵׁנָא, שֵׁנָת n.f. sleep
base
H8142 שֵׁנָה, שֵׁנָא, שֵׁנָת sleep
8142 shehah shay-naw'
or shena (Psa. 127:2) {shay-naw'}; from 3462;
sleep:--sleep.
see HEBREW for 03462
שֵׁנָה (she.nah) — sleep.
sleep
Aramaic equivalent: she.nah (שְׁנָה "sleep" H8139)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to physical stumbling, as well as metaphorical weakness or failure. The verb has various forms, including causing others to stumble or making them weak. The entries suggest a range of meanings from literal stumbling to broader implications of ruin and weakness.
כָּשַׁל vb. stumble, stagger, totter
Qal
stumble at, over, something (lit. by means of)
totter
Niph.
stumble
be tottering, feeble
Pi. only apparent
Hiph.
cause to stumble
make feeble, weak
Hoph. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
base
H3782 כָּשַׁל stumble, stagger, totter .. stumble at, over, something (lit. by means of)
. totter
. . stumble
. be tottering, feeble
. only apparent
. . cause to stumble
. make feeble, weak
. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
3782 kashal kaw-shal'
a primitive root; to totter or waver (through weakness of the
legs, especially the ankle); by implication, to falter,
stumble, faint or fall:--bereave (from the margin), cast down,
be decayed, (cause to) fail, (cause, make to) fall
(down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown,
(cause to) stumble, X utterly, be weak.
כָּשַׁל (ka.shal) — to stumble.
1) to stumble, stagger, totter
1a) (Qal)
1a1) to stumble
1a2) to totter
1b) (Niphal)
1b1) to stumble
1b2) to be tottering, be feeble
1c) (Hiphil)
1c1) to cause to stumble, bring injury or ruin to, overthrow
1c2) to make feeble, make weak
1d) (Hophal) to be made to stumble
1e) (Piel) bereave
V-Qal-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
in'-ju-ri, in'-joo-ri.
See CRIMES.