Psalms 37:16 — Word Study
WLCטוֹב־ מְ֭עַט לַצַּדִּ֑יק מֵ֝הֲמ֗וֹן רְשָׁעִ֥ים רַבִּֽים׃
BSABetter [is]ṭôwb [more desirable, pleasing] the littlemᵉʻaṭ [a small amount, few possessions] of the righteoustsaddîyq [just, upright, having God's nature] than the abundancehâmôwn [wealth, riches, a large amount] of manyrab [a multitude, a great number] [who are] wickedrâshâʻ [morally wrong, guilty, sinful]
| Greek | English | Parsing |
|---|---|---|
| טוֹב־ | [is] good | Adj |
| מְ֭עַט | [the] little | Noun common, masculine singular absolute |
| לַצַּדִּ֑יק | of the righteous | Preposition |
| מֵ֝הֲמ֗וֹן | more than [the] wealth of | Preposition, noun common masculine singular construct |
| רְשָׁעִ֥ים | wicked [people] | Noun common, masculine plural absolute |
| רַבִּֽים׃ | many | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Better is the little of the righteous than the abundance of many who are wicked. |
| KJV | A little that a righteous man hath is better than the riches of many wicked. |
| ASV | Better is a little that the righteous hath Than the abundance of many wicked. |
| YLT | Better [is] the little of the righteous, Than the store of many wicked. |
| WEB | Better is a little that the righteous has, than the abundance of many wicked. |
| BBE | The little which the good man has is better than the wealth of evil-doers. |
Where they part company is not present; the translations agree here.
The sentence consists of a main clause followed by a comparative phrase, emphasizing the contrast between the two subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Psalms 37:16
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 Contrast of Righteousness and Wickednessgenerated
Psalms 37:16 presents a comparison between the meager possessions of the righteous and the plentiful wealth of the wicked. The psalmist highlights that the little the righteous possess is more desirable than the abundance of the wicked, reinforcing the theme that true value lies in moral integrity rather than material wealth. This passage encourages readers to reflect on the nature of true prosperity and the fate of the wicked, as further explored in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 3:33 | The curse of the LORD is on the house of the wicked, but He blesses the home of the righteous. |
| 2 | Proverbs 13:25 | A righteous man eats to his heart’s content, but the stomach of the wicked is empty. |
| 3 | Proverbs 15:16–17 | Better a little with the fear of the LORD than great treasure with turmoil. |
| 4 | Proverbs 16:8 | Better a little with righteousness than great gain with injustice. |
| 5 | Proverbs 30:9 | Otherwise, I may have too much and deny You, saying, ‘Who is the LORD?’ Or I may become poor and steal, profaning the name of my God. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — טוֹב, tov-generated
The word טוֹב (tov) is an adjective meaning good or pleasant, often associated with welfare and ethical goodness. It describes something beneficial or pleasing, and in this context, it emphasizes the value of the righteous person's modest possessions.
This term is used frequently throughout the Hebrew Bible, indicating a wide range of meanings from agreeable to the senses to moral uprightness. The psalmist asserts that even a small amount of good is preferable to great wealth that comes from wickedness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is governed by the finite verb טוֹב, is good, which establishes the predicate. The sentence structure emphasizes the comparison between the two subjects: the little of the righteous and the abundance of the wicked.
The Hebrew word order places emphasis on the adjective טוֹב at the beginning, highlighting the value of righteousness before contrasting it with the wealth of the wicked.
Septuagint Backgroundgenerated
The Septuagint translates טוֹב as κρεῖσσον (kreisson), meaning better or superior. This choice reinforces the idea that the righteous hold a superior position despite their lack of material wealth.
The term used for the abundance of the wicked is πλοῦτον (plouton), which specifically denotes wealth, aligning with the Hebrew's focus on material abundance.
In plain words — the whole versegenerated
Psalms 37:16 tells us that having a little as a righteous person is better than having a lot as a wicked person. This verse encourages us to value righteousness over material wealth, reminding us that true goodness and integrity are more important than riches.
Frequently Asked Questionsgenerated
It suggests that even a small amount of good, when aligned with righteousness, is more valuable than great wealth gained through wickedness.
This contrast highlights the moral and ethical implications of wealth, suggesting that righteousness leads to true prosperity.
It reinforces the idea that God values righteousness and justice over material possessions, a common theme throughout the Psalms.
We can learn that integrity and moral character are more important than wealth, and that true fulfillment comes from living righteously.
Reflection Questionsgenerated
- In what ways do I value material wealth over moral integrity in my life?
- How can I cultivate a sense of contentment with what I have, knowing that righteousness is more valuable?
- What examples of righteous living can I find in my community, and how can I support them?
- How does understanding this verse change my perspective on success and prosperity?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the nature of wealth and righteousness, illustrating its moral implications in their teachings.
A person might be rich in disputation, as are certain irreligious philosophers of this world. They can discourse on the movement of the heavenly bodies, of the stars, of Jupiter and Saturn, on the generation of humankind,Early Church Fathers on Psalms 37 →
It is better to be a little just, than to have many riches from the sins of the wicked. Therefore, riches are not condemned, but the riches of sinners;Early Church Fathers on Psalms 37 →
"And their bows shall be broken." What is meant by, "And their bows shall be broken"? Their plots shall be frustrated. For above He had said,Early Church Fathers on Psalms 37 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 37:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA little that a righteous man hath,.... It is the portion of the righteous, for the most part, to have but little of this world's goods; some indeed have been rich, as Abraham, Lot, David, Joseph of
Read John Gill on Psalms 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA little that a righteous man hath is better than the riches of many wicked.
Read Robert Jamieson on Psalms 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause he hath it with many great and glorious advantages, with God’ s favour and blessings, with great serenity, and satisfaction of his own mind, which is infinitely more desirable and comfortable than all earthly possessions; with the consolations of God’ s Spirit, and the assurance of everlasting felicity; whilst wicked men’ s riches are loaded with many encumbrances, with the wrath and curse of God, the torment of their own consciences and passions, and the dreadful expectation of an after-reckoning, and of endless miseries.
Read Matthew Poole on Psalms 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 37:16 A little that a righteous man hath [is] better than the riches of many wicked.Ver. 16. A little that the righteous man hath, &c.] Whereas it was said before, the meek shall inherit the earth, some man might object that sach are commonly poor enough; and that is no small affliction, as the heathens (Menander, Euripides, Alcus, &c.) have affirmed; and experience assureth it. Hereunto it is answered that "a little that the righteous man hath is better," &c., as a box of pearls is more worth than many loads of pebbles. And as a bird with a little eye, and the advantage of a wing to soar with, may see far wider than an ox with a greater; so the righteous, with a little estate…
Read John Trapp on Psalms 37 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) A little.—A natural reflection, when it is remembered that great riches bring corresponding cares (Proverbs 15:16), and often lead to ruinous indulgence and luxury (Proverbs 13:25; Job 20:12.) Besides, the contentment which is often enjoyed in virtuous poverty seldom dwells with the mammon of unrighteousness.
Read Charles John Ellicott on Psalms 37 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. A little that a righteous man hath] This is a solid maxim. Whatever a good man has, has God's blessing in it; even the blessings of the wicked are cursed.
Read AdamClarke on Psalms 37 →CambridgeThe Cambridge Bible for Schools and Colleges12–20. Disappointment and destruction are the destiny of the wicked.
Read Cambridge on Psalms 37 →Albert Barnes1798–1870Barnes' Notes on the BibleA little that a righteous man hath - literally, “Good is a little to the righteous, more than,” etc. Our translation, however, has expressed the sense with sufficient accuracy.
Read Albert Barnes on Psalms 37 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Better is the little of the righteous than the abundance of many who are wicked.
Better is a little that the righteous has, than the abundance of many wicked.
Better is the little of the righteous than the abundance of many who are wicked.
The little bit that a godly man owns is better than the wealth of many evil men,
Tyndale line
A little that a righteous man hath is better than the riches of many wicked.
Better is a little that the righteous hath Than the abundance of many wicked.
Better is a little that the righteous hath than the abundance of many wicked.
A little that a righteous man hath is better than the riches of many wicked.
A small thing vnto the iust man is better, then great riches to the wicked and mightie.
Strictly literal
The little that the righteous hath is better than the abundance of many wicked;
Better [is] the little of the righteous, Than the store of many wicked.
Better [is] the little of the righteous, || Than the store of many wicked.
Better is the little that the righteous hath, than the great riches of many wicked.
Better is the little that the righteous has than the abundance of many wicked people.
From the Latin
For in thee, O Lord, have I hoped: thou wilt hear me, O Lord my God.
Simplified
It's better to do right and only have a little, than to be wicked and rich.
The little which the good man has is better than the wealth of evil-doers.
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 on the wording of this verse, maintaining the same essential meaning. The Septuagint's word order differs, but all six words match, indicating a consistent understanding of the text across these traditions.
טוֹב־ מְ֭עַט לַצַּדִּ֑יק מֵ֝הֲמ֗וֹן רְשָׁעִ֥ים רַבִּֽים׃
6 of the 6 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 Psalms 37:16
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.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
N-ms — Noun common · masculine singular absoluteHNcmsa
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Prep | Adj — PrepositionHRd/Aamsa
הָמוֹן (hamown) refers to a sound or noise, encompassing meanings like murmur, roar, tumult, and crowd. It also conveys concepts of abundance and wealth. The verb form הָמַן (haman) means to rage or be turbulent. The entries highlight a range of uses, from describing a multitude to expressing confusion or disquiet.
הָמוֹן n.m. sound, murmur, roar, crowd, abundance
sound, murmur, rush, roar
tumult, confusion (as occasioning a roar)
crowd, multitude
great number, abundance (late)
abundance, wealth
base
[הָמַן] vb. rage, be turbulent
base
H1995a הָמוֹן sound, murmur, roar, crowd, abundance H1995b הָמַן rage, be turbulent
1995 hamown haw-mone'
or hamon (Ezek. 5:7) {haw-mone'}; from 1993; a noise, tumult,
crowd; also disquietude, wealth:--abundance, company, many,
multitude, multiply, noise, riches, rumbling, sounding, store,
tumult.
see HEBREW for 01993
הָמוֹן (ha.mon) — crowd.
1) murmur, roar, crowd, abundance, tumult, sound
1a) sound, murmur, rush, roar
1b) tumult, confusion
1c) crowd, multitude
1d) great number, abundance
1e) abundance, wealth
הָמַן (ha.man) — be turbulent.
to rage, be turbulent
Prep | N-ms — Preposition · noun common masculine singular constructHR/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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAampa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.