Ecclesiastes 7:16 — Word Study
WLCאַל־ תְּהִ֤י צַדִּיק֙ הַרְבֵּ֔ה וְאַל־ תִּתְחַכַּ֖ם יוֹתֵ֑ר לָ֖מָּה תִּשּׁוֹמֵֽם׃
BSADo notʼal [by no means, absolutely not] behâyâh▸ overlyrâbâh [excessively, to a great degree] righteoustsaddîyq [just, having God's nature] and do notʼal [refrain from, cease] make yourself tooyôwthêr [consider yourself, think of yourself as] wisechâkam▸ [overly intelligent, having superior understanding] Whymâh [for what reason, on what account] should you destroy yourself?shâmêm▸ [is it necessary that you, bring to ruin, devastate, your own life, your well-being]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תְּהִ֤י | you be | Verb, Qal, jussive second person masculine singular |
| צַדִּיק֙ | righteous | Adj |
| הַרְבֵּ֔ה | greatly | Verb, Hiphil, infinitive absolute |
| וְאַל־ | and may not | Conjunction, particle |
| תִּתְחַכַּ֖ם | you make yourself wise | Verb, Hithpael, jussive second person masculine singular |
| יוֹתֵ֑ר | excess | Noun common, masculine singular absolute |
| לָ֖מָּה | why? | Preposition, pronoun |
| תִּשּׁוֹמֵֽם׃ | will you destroy yourself | Verb, Hithpael, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not be overly righteous, and do not make yourself too wise. Why should you destroy yourself? |
| KJV | Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself? |
| ASV | Be not righteous overmuch; neither make thyself overwise: why shouldest thou destroy thyself? |
| YLT | Be not over-righteous, nor show thyself too wise, why art thou desolate? |
| WEB | Don’t be overly righteous, neither make yourself overly wise. Why should you destroy yourself? |
| BBE | Be not given overmuch to righteousness and be not over-wise. Why let destruction come on you? |
Where they part company is צַדִּיק — see How Translations Differ.
The verse is structured with a main command followed by a cautionary phrase and a rhetorical question, emphasizing the consequences of excess.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Ecclesiastes 7:16
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 — Reflections on Righteousness and Wisdomgenerated
Ecclesiastes 7:16 presents a cautionary perspective on the extremes of righteousness and wisdom, suggesting that an overemphasis on these traits may lead to self-destruction. This verse is part of a broader discourse in Ecclesiastes, where the author examines the complexities of life, including the outcomes of the righteous and the wicked. The surrounding verses highlight the balance one should seek between righteousness and the reality of life's unpredictability.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 25:16 | If you find honey, eat just what you need, lest you have too much and vomit it up. |
| 2 | Matthew 6:1–7 | “Be careful not to perform your righteous acts before men to be seen by them. If you do, you will have no reward from your Father in heaven. |
| 3 | Matthew 9:14 | At that time John’s disciples came to Jesus and asked, “Why is it that we and the Pharisees fast so often, but Your disciples do not fast?” |
| 4 | Matthew 15:2–9 | “Why do Your disciples break the tradition of the elders? They do not wash their hands before they eat.” |
| 5 | Matthew 23:5–23 | All their deeds are done for men to see. They broaden their phylacteries and lengthen their tassels. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — צַדִּיק, tza.Dikgenerated
The word צַדִּיק (tza.Dik) refers to someone who is just or righteous, embodying moral integrity and alignment with God's nature. It is often used to describe individuals who adhere to ethical principles and are justified before God.
In this verse, the admonition against being overly righteous suggests a warning against self-righteousness, which can lead to a false sense of superiority and ultimately to one's downfall.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses righteous for צַדִּיק. The KJV and several other translations agree with this rendering.
Where translations differ, they do so primarily concerning the rendering of צַדִּיק: while most versions use righteous, the DRA opts for just, reflecting a nuanced understanding of the term.
Sentence Structuregenerated
The verse consists of three main clauses, with the finite verbs תְּהִ֤י (you be) and תִּתְחַכַּ֖ם (you make yourself wise) governing the structure. The phrase יוֹתֵ֑ר (too much) modifies the second verb, indicating excess.
The overall structure emphasizes a balance between righteousness and wisdom, with the final clause posing a rhetorical question that underscores the consequences of excess.
Septuagint Backgroundgenerated
The Septuagint translates צַדִּיק as δίκαιος (dikaios), which also means just or righteous. This choice aligns closely with the Hebrew meaning, maintaining the moral implications of the term.
The Greek word for the negative particle אַל is μη (mē), which serves a similar function in expressing prohibition, reinforcing the cautionary tone of the verse.
In plain words — the whole versegenerated
Ecclesiastes 7:16 warns against being excessively righteous or wise, suggesting that such extremes can lead to self-destruction. The author reflects on the balance needed in life, as seen in the surrounding verses that discuss the fates of both the righteous and the wicked.
Frequently Asked Questionsgenerated
Being overly righteous refers to a self-righteous attitude that can lead to arrogance and a false sense of moral superiority.
Wisdom is important as it helps one navigate the complexities of life without falling into extremes that can be harmful.
Self-destruction can manifest as a loss of well-being or a downfall due to pride and an inflated sense of one's own righteousness.
This verse reflects the overarching theme of Ecclesiastes, which examines the futility of life and the importance of finding balance in one's actions and beliefs.
Reflection Questionsgenerated
- In what areas of my life might I be tempted to be overly righteous or wise?
- How can I seek a balanced approach to righteousness and wisdom?
- What lessons can I learn from the outcomes of the righteous and the wicked?
- How can I apply the teachings of this verse to my daily interactions with others?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the balance of righteousness and wisdom, illustrating its relevance in moral teachings.
Neither those who love too much nor those who hate, abide by the rule of truth. The former lie through love; the latter lie through hatred.Early Church Fathers on Ecclesiastes 7 →
No one can say that he has strayed from ignorance into some silly fancy of separating, locally, the supreme from that which is below, and assigning to the Father as it were the peak of some hill,Early Church Fathers on Ecclesiastes 7 →
"I have seen all things in the days of my vanity: there is a just man, that dies in his righteousness, and there is a wicked man that remains alive in his wickedness.Early Church Fathers on Ecclesiastes 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 7:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe not righteous over much,.... This is not meant of true and real righteousness, even moral righteousness, a man cannot be too holy or too righteous; but of a show and ostentation of righteousness,
Read John Gill on Ecclesiastes 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?
Read Robert Jamieson on Ecclesiastes 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse and the next have a manifest reference to , being two inferences drawn from the two clauses of the observation there recorded. And this verse was delivered by Solomon, either, 1. In the name and person of an ungodly man, who taketh occasion to dissuade men from the practice of righteousness and true wisdom, because of the danger which attends it, and is expressed in the middle of the former, and the end of this verse. Therefore, saith he, it is not good to be more nice than wise, take heed of strictness, zeal, and forwardness in religion. And then the next verse contains an antidote to this poisonous suggestion; yea, rather, saith he, be not wicked or foolish over-much; for that…
Read Matthew Poole on Ecclesiastes 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 7:16 Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?Ver. 16. Be not righteous over much, neither make, &c.] Virtue consists in a mediocrity. Omne quod est nimium vertitur in vitium. A rigid severity may mar all. "Let your moderation, τοετιεκες, be known to all men"; prefer equity before extremity: utmost right may be utmost wrong. He is righteous over much that will remit nothing of his right, but exercise great censures for light offences; this is, as one said, to kill a fly upon a man’ s forehead with a beetle. Justice, if not mixed with mercy, degenerates into cruelty. Again, he is righteous more than is meet that maketh sins…
Read John Trapp on Ecclesiastes 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Righteous over – much.—The caution is against morbid scrupulosity and over-rigorism. We may illustrate by the case of the Jews, who refused to defend themselves against their enemies on the Sabbath day. The next verse is a necessary corrective to this: “Yet be cautious how thou disregardest the restraints of Law.”
Read Charles John Ellicott on Ecclesiastes 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Why shouldest thou destroy thyself?] תשומם tishshomem, make thyself desolate, so that thou shalt be obliged to stand alone; neither make thyself over-wise, תתחכם tithchaccam, do not pretend to abundance of wisdom. Why shouldest thou be so singular? In other words, and in modern language, "There is no need of all this watching, fasting, praying, self-denial, &c., you carry things to extremes. Why should you wish to be reputed singular and precise?" To this the man of God answers:
Read AdamClarke on Ecclesiastes 7 →CambridgeThe Cambridge Bible for Schools and Colleges16. Be not righteous over much] Here again we have a distinct reproduction of one of the current maxims of Greek thought, Μηδὲνἀγὰν (Ne quid nimis—Nothing in excess) of Theognis 402, and of Chilon (Diog. Laert. i. 1, § 41). Even in that which is in itself good, virtue lies, as Aristotle had taught (Eth. Nicom. ii. 6. 7), in a mean between opposite extremes. Popular language has embodied the thought in the proverb, Summum jus, summa injuria. Even in the other sense of “righteousness,” as meaning personal integrity, personal religion, there might be, as in the ideal of the Pharisees and Essenes and Stoics, the “vaulting ambition” that o’erleaps itself.” And “what was true of righteousness was…
Read Cambridge on Ecclesiastes 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Be not righteous overmuch — The Hebrew is very deficient in the little words that guide thoughts and make transitions easy, such as, “also,” “therefore,” “moreover,” etc.
Read Daniel Denison Whedon on Ecclesiastes 7 →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
Do not be overly righteous, and do not make yourself too wise. Why should you destroy yourself?
Don’t be overly righteous, neither make yourself overly wise. Why should you destroy yourself?
Do not be overly righteous, and do not make yourself too wise. Why should you destroy yourself?
So do not be excessively righteous or excessively wise; otherwise you might be disappointed.
Tyndale line
Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?
Be not righteous overmuch; neither make thyself overwise: why shouldest thou destroy thyself?
Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?
Be not righteous over much; neither make thyself over wise: why shouldst thou destroy thyself?
In the day of wealth be of good comfort, and in the day of affliction consider: God also hath made this contrary to that, to the intent that man shoulde finde nothing after him.
Strictly literal
Be not righteous overmuch; neither make thyself overwise: why shouldest thou destroy thyself?
Be not over-righteous, nor show thyself too wise, why art thou desolate?
Do not be over-righteous, nor show yourself too wise, why are you desolate?
Be not righteous over much; neither show thyself over wise: why wouldst thou destroy thyself?
Do not be self-righteous, wise in your own eyes. Why should you destroy yourself?
From the Latin
These things also I saw in the days of my vanity: A just man perisheth in his justice, and a wicked man liveth a long time in his wickedness.
Simplified
Don't think you can make yourself right by a lot of religious observance, and don't pretend to be so wise. Do you want to destroy yourself?
Be not given overmuch to righteousness and be not over-wise. Why let destruction come on you?
Word by word, the decisions they made
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 (MT) of Ecclesiastes 7:16 reads, "אַל־ תְּהִ֤י צַדִּיק֙ הַרְבֵּ֔ה וְאַל־ תִּתְחַכַּ֖ם יוֹתֵ֑ר לָ֖מָּה תִּשּׁוֹמֵֽם׃" which translates to "Do not be overly righteous, and do not make yourself too wise. Why should you destroy yourself?" The Septuagint (LXX) aligns closely with the MT, matching 9 of the 9 words, but its word order and articles differ from the MT's structure. There are no significant textual differences in meaning between the MT and the LXX for this verse. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this specific verse, thus supporting the MT's reading without notable discrepancies.
אַל־ תְּהִ֤י צַדִּיק֙ הַרְבֵּ֔ה וְאַל־ תִּתְחַכַּ֖ם יוֹתֵ֑ר לָ֖מָּה תִּשּׁוֹמֵֽם׃
9 of the 9 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 Ecclesiastes 7:16
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
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
Adj — AdjHAamsa
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
חָכַם (chakam) is a Hebrew verb meaning to be wise or to act wisely. It encompasses various forms, including teaching wisdom and showing oneself wise. The entries highlight its use in different contexts, such as making others wise or dealing shrewdly. There are no noted disagreements among the lexicons.
חָכַם vb. be wise
Qal be or become wise, act wisely
Pi. make wise, teach wisdom
Pu. made wise, intensive, as it were the embodiment of wisdom
Hiph. making wise the simple
Hithp. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
base
H2449 חָכַם be wise .be or become wise, act wisely
. make wise, teach wisdom
. made wise, intensive, as it were the embodiment of wisdom
. making wise the simple
. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
2449 chakam khaw-kam'
a primitive root, to be wise (in mind, word or act):--X
exceeding, teach wisdom, be (make self, shew self) wise, deal
(never so) wisely, make wiser.
חָכַם (cha.kham) — be wise.
1) to be wise
1a) (Qal) to be or become wise, act wisely
1b) (Piel) to make wise, teach wisdom, instruct
1c) (Pual) to be made wise
1d) (Hiphil) to make wise
1e) (Hithpael) to show oneself wise, deceive, show one's wisdom
V-Hithpael-Juss-2ms — Verb · Hithpael · jussive second person masculine singularHVtj2ms
יוֹתֵר (yowther) refers to concepts of superiority, advantage, or excess. It can function as an adjective, noun, adverb, or conjunction, indicating something that is better or more than something else. The word is derived from the active participle of another Hebrew root, and it encompasses meanings such as 'more,' 'over,' and 'besides.'
יוֹתֵר, יֹתֵר n.m. superiority, advantage, excess
base
H3148 יוֹתֵר, יֹתֵר
3148 yowther yo-thare'
active participle of 3498; properly, redundant; hence, over
and above, as adjective, noun, adverb or conjunction (as
follows):--better, more(-over), over, profit.
see HEBREW for 03498
יוֹתֵר (yo.ter) — advantage.
1) superiority, advantage, excess
adv
2) excess, better
conj
3) besides, moreover, more
N-ms — Noun common · masculine singular absoluteHNcmsa
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
V-r-Imperf-2ms — Verb · Hithpael · imperfect second person masculine singularHVti2ms