Ecclesiastes 7:17 — Word Study
WLCאַל־ תִּרְשַׁ֥ע הַרְבֵּ֖ה וְאַל־ תְּהִ֣י סָכָ֑ל לָ֥מָּה תָמ֖וּת בְּלֹ֥א עִתֶּֽךָ׃
BSADo notʼal [excessively, to a great degree] be excessivelyrâbâh wickedrâshaʻ▸ [evil, morally wrong] and do notʼal [under any circumstances] behâyâh▸ a foolçâkâl [lacking wisdom, acting unwisely] Whymâh [for what reason, what purpose] should you diemûwth▸ [meet your end, pass away] beforelôʼ your timeʻêth [appointed hour, allotted span of life]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּרְשַׁ֥ע | you be wicked | Verb, Qal, jussive second person masculine singular |
| הַרְבֵּ֖ה | greatly | Verb, Hiphil, infinitive absolute |
| וְאַל־ | and may not | Conjunction, particle |
| תְּהִ֣י | you be | Verb, Qal, jussive second person masculine singular |
| סָכָ֑ל | a fool | N-ms |
| לָ֥מָּה | why? | Preposition, pronoun |
| תָמ֖וּת | will you die | Verb, Qal, imperfect second person masculine singular |
| בְּלֹ֥א | at not | Preposition, particle |
| עִתֶּֽךָ׃ | time your | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not be excessively wicked, and do not be a fool. Why should you die before your time? |
| KJV | Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time? |
| ASV | Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time? |
| YLT | Do not much wrong, neither be thou a fool, why dost thou die within thy time? |
| WEB | Don’t be too wicked, neither be foolish. Why should you die before your time? |
| BBE | Be not evil overmuch, and be not foolish. Why come to your end before your time? |
Where they part company is תִּרְשַׁ֥ע — see How Translations Differ.
The verse presents a series of prohibitions followed by a rhetorical question, emphasizing the relationship between actions and consequences.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָשַׁע
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 7:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom and Folly in Ecclesiastesgenerated
Ecclesiastes 7:17 emphasizes the importance of moderation in one's actions and thoughts. The Teacher warns against being excessively wicked and foolish, suggesting that such behaviors can lead to untimely death. This verse is part of a larger discourse on the balance between wisdom and folly, as seen in the surrounding verses, which encourage a thoughtful approach to life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:33–34 | How skillfully you pursue love! Even the most immoral of women could learn from your ways. |
| 2 | Ezekiel 8:17 | “Son of man,” He said to me, “do you see this? Is it not enough for the house of Judah to commit the abominations they are practicing here, that they must also fill the land with violence and continually provoke Me to anger? Look, they are even putting the branch to their nose! |
| 3 | Ezekiel 16:20 | You even took the sons and daughters you bore to Me and sacrificed them as food to idols. Was your prostitution not enough? |
| 4 | James 1:21 | Therefore, get rid of all moral filth and every expression of evil, and humbly accept the word planted in you, which can save your souls. |
| 5 | Genesis 38:7–10 | But Er, Judah’s firstborn, was wicked in the sight of the LORD; so the LORD put him to death. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — תִּרְשַׁ֥ע, tir.Sha'generated
The verb רָשַׁע (rasha`) means to be wicked or to act wickedly. It encompasses various aspects of wrongdoing, including moral guilt and condemnation. The jussive form here indicates a prohibition, urging the reader not to engage in wickedness.
This warning highlights the consequences of wickedness, suggesting that it is not merely a moral failing but one that can lead to physical demise. The context implies that a life lived in excess of wickedness is ultimately self-destructive.
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 verse contains a series of prohibitions, with the finite verbs תִּרְשַׁ֥ע (you be wicked) and תְּהִ֣י (you be) leading the structure. The clauses are tightly linked, emphasizing the consequences of foolishness and wickedness.
The sentence structure is straightforward, presenting two main prohibitions followed by a rhetorical question that underscores the urgency of the Teacher's message.
Septuagint Backgroundgenerated
In the Septuagint, תִּרְשַׁ֥ע is rendered as ἀσεβήσης (asebēsēs), which emphasizes moral wrongdoing with a focus on irreverence. This choice suggests a broader interpretation of wickedness that includes a lack of respect for divine authority.
The translation reflects a concern not only for ethical behavior but also for one's relationship with God, indicating that wickedness has spiritual implications.
In plain words — the whole versegenerated
Ecclesiastes 7:17 advises against being excessively wicked or foolish, questioning why one would choose actions that lead to an early death. This verse is part of a larger discussion on wisdom and folly, emphasizing the importance of moderation in life.
Frequently Asked Questionsgenerated
To be excessively wicked means to engage in wrongdoing to a degree that is harmful, both morally and physically.
Being a fool implies a lack of wisdom and understanding, which can lead to poor choices and negative consequences.
Dying before one's time suggests that one's actions can lead to premature death, highlighting the importance of living wisely.
This verse reflects the overarching theme of Ecclesiastes, which emphasizes the pursuit of wisdom and the avoidance of extremes in life.
Reflection Questionsgenerated
- In what areas of my life might I be acting excessively, and how can I find balance?
- How can I cultivate wisdom to avoid foolish decisions?
- What are the consequences of wickedness that I have observed in others?
- How does this verse challenge my understanding of righteousness and morality?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the importance of wisdom and the consequences of folly, as seen in their writings.
And as God promises to them that serve him truly, “I will fulfill the number of your days,” Abraham dies “full of days,” and David called on God, saying, “Take me not away in the midst of my days.” And Eliphaz, one of the friends of Job,Early Church Fathers on Ecclesiastes 7 →
One is victorious who hopes for the grace of God, not he who presumes upon his own strength. For why do you not rely upon grace, since you have a merciful Judge in the contest? “For the Lord is merciful and just,Early Church Fathers on Ecclesiastes 7 →
He who endeavors to amend the faults of human weakness ought to bear this very weakness on his own shoulders, let it weigh upon himself, not cast it off.Early Church Fathers on Ecclesiastes 7 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ecclesiastes 7:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe not over much wicked,.... Not that a man should be wicked at all; but some, observing that wicked men prolong their days in wickedness, are encouraged to go into greater lengths in sin than they
Read John Gill on Ecclesiastes 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe not over much wicked, neither be thou foolish: why shouldest thou die before thy time? Over much wicked - so worded to answer to "righteous over much." It does not imply that we may be wicked a little.
Read Robert Jamieson on Ecclesiastes 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe not over-much wicked; do not take occasion, either from the impunity of sinners, , or from the prohibition of excessive righteousness, to run into the contrary extreme, the defect of righteousness, or to give up thyself to the practice of all manner of wickedness, as the manner of many men is, . But this is not to be understood as if he allowed a lower degree of wickedness, no more than that prohibition of not letting the sun go down upon a man’ s wrath, , permits him to keep his wrath all the day long; and no more than the condemnation of excess of riot, and of abominable idolatries, ,4, doth justify any kind of rioting or idolatry. Neither be thou foolish; which he adds to show that…
Read Matthew Poole on Ecclesiastes 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 7:17 Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?Ver. 17. Be not wicked over much,] viz., Because thou seest some wicked men live long, and scape scot free for the present, as Ecclesiastes 7:15. For God may cut thee short enough, and make thee die before thy time - i.e., before thou art fit to die - and when it were better for thee to do anything rather than die, since thou diest in thy sins, which is much worse than to die in a ditch. Now they are too much wicked, and egregiously foolish, that "add rebellion to sin," "drunkenness to thirst," "doing wickedly with both hands earnestly," refusing to be reformed, hating to be healed.…
Read John Trapp on Ecclesiastes 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time?] אל תרשע הרבה al tirsha harbeh. Do not multiply wickedness, do not add direct opposition to godliness to the rest of your crimes. Why should you provoke God to destroy you before your time? Perdition will come soon enough. If you will not turn from your sins, and avoid it finally, yet keep out of it as long as you can. It cannot be supposed, except by those who are totally unacquainted with the nature of true religion, that a man may have too much holiness, too much of the life of God in his soul! And yet a learned doctor, in three sermons on this text, has endeavoured to show, out-doing…
Read AdamClarke on Ecclesiastes 7 →CambridgeThe Cambridge Bible for Schools and Colleges17. Be not over much wicked] There seems something like a paradox in the counsel. Surely, we think, the teacher is carrying his doctrine of the mean too far when he gives a precept, which, by forbidding excess, seems to sanction a moderate amount of wickedness. Various attempts have been made to tone down the precept by taking “wicked” as = not subject to rule, or = engaged in worldly affairs (the “mammon of unrighteousness”) that so often lead to wickedness. The difficulty vanishes, however, if we will but admit that the writer might have learnt the art of a playful irony from his Greek teachers. He has uttered the precept, “Be not righteous over-much.” That most men would receive as a…
Read Cambridge on Ecclesiastes 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Over much wicked — A course of desperate wickedness, and especially of bodily vices, consumes prematurely the vigour which would suffice for a long and active life.
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 excessively wicked, and do not be a fool. Why should you die before your time?
Don’t be too wicked, neither be foolish. Why should you die before your time?
Do not be excessively wicked, and do not be a fool. Why should you die before your time?
Do not be excessively wicked and do not be a fool; otherwise you might die before your time.
Tyndale line
Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?
Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time?
Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?
Be not over much wicked, neither be thou foolish: why shouldst thou die before thy time?
I haue seene all things in the dayes of my vanitie: there is a iust man that perisheth in his iustice, and there is a wicked man that continueth long in his malice.
Strictly literal
Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time?
Do not much wrong, neither be thou a fool, why dost thou die within thy time?
Do not do much wrong, neither be a fool, why do you die within your time?
Be not wicked over much, and be no fool: why wouldst thou die before thy time?
Do not be too wicked or foolish. Why should you die before your time?
From the Latin
Be not over just: and be not more wise than is necessary, lest thou become stupid.
Simplified
On the other hand, don't decide to live an evil life—don't be a fool! Why die before your time?
Be not evil overmuch, and be not foolish. Why come to your end before your time?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in the wording of the verse, with no significant variations noted. Both texts convey the same prohibitions against wickedness and foolishness, reinforcing the message of caution.
אַל־ תִּרְשַׁ֥ע הַרְבֵּ֖ה וְאַל־ תְּהִ֣י סָכָ֑ל לָ֥מָּה תָמ֖וּת בְּלֹ֥א עִתֶּֽךָ׃
10 of the 10 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 7:17
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
רָשַׁע (rasha`) is a Hebrew verb meaning to be wicked or to act wickedly. It covers various aspects of wrongdoing, including being guilty and condemning others in both civil and ethical contexts. The entries indicate a distinction between its basic meaning of wickedness and its implications of guilt and condemnation.
[רָשַׁע] vb. denom. be wicked, act wickedly
Qal
be wicked, act wickedly
be guilty
Hiph.
condemn as guilty, in civil relations
condemn as guilty, in ethical and religious relations
act wickedly, in ethics and religious
base
H7561 רָשַׁע vb. denom. be wicked, act wickedly .. be wicked, act wickedly
. be guilty
. . condemn as guilty, in civil relations
. condemn as guilty, in ethical and religious relations
. act wickedly, in ethics and religious
7561 rasha` raw-shah'
a primitive root; to be (causatively, do or declare) wrong;
by implication, to disturb, violate:--condemn, make trouble,
vex, be (commit, deal, depart, do) wicked(-ly, -ness).
רָשַׁע (ra.sah) — be wicked.
1) to be wicked, act wickedly
1a) (Qal)
1a1) to be wicked, act wickedly
1a2) to be guilty, be condemned
1b) (Hiphil)
1b1) to condemn as guilty (in civil relations)
1b2) to condemn as guilty (in ethical or religious relations)
1b3) to act wickedly (in ethics and religion)
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
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
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
סָכָל (sakal) is derived from the root סָכַל (H5528) and generally means 'fool' or 'silly.' The entries consistently describe it as relating to foolishness, with no significant disagreement among the lexicons.
H5530 סָכָל
5530 cakal saw-kawl'
from 5528; silly:--fool(-ish), sottish.
see HEBREW for 05528
סָכָל (sa.khal) — fool.
fool
N-ms — N-msHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
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
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
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)
Prep | Part — Preposition · particleHR/Tn
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp2ms