Proverbs 21:25 — Word Study
WLCתַּאֲוַ֣ת עָצֵ֣ל תְּמִיתֶ֑נּוּ כִּֽי־ מֵאֲנ֖וּ יָדָ֣יו לַעֲשֽׂוֹת׃
BSAThe cravingtaʼăvâh [desire, longing] of the slackerʻâtsêl [slothful, lazy] kills himmûwth▸ becausekîy his handsyâd [an open hand; strength, a side or share] refusemâʼên■ [say no, reject] to workʻâsâh [to make, do something, labor]
| Greek | English | Parsing |
|---|---|---|
| תַּאֲוַ֣ת | [the] desire of | Noun common, feminine singular construct |
| עָצֵ֣ל | a sluggard | Adj |
| תְּמִיתֶ֑נּוּ | it kills him | Verb hiphil imperfect third person feminine singular, suffix |
| כִּֽי־ | for | Particle |
| מֵאֲנ֖וּ | they refuse | Verb, Piel, perfect third person common plural |
| יָדָ֣יו | hands his | Noun common both dual construct, suffix |
| לַעֲשֽׂוֹת׃ | to work | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The craving of the slacker kills him because his hands refuse to work. |
| KJV | The desire of the slothful killeth him; for his hands refuse to labour. |
| ASV | The desire of the sluggard killeth him; For his hands refuse to labor. |
| YLT | The desire of the slothful slayeth him, For his hands have refused to work. |
| WEB | The desire of the sluggard kills him, for his hands refuse to labor. |
| BBE | The desire of the hater of work is death to him, for his hands will do no work. |
Where they part company is עָצֵל — see How Translations Differ.
The structure consists of a main clause followed by a causal clause, clearly linking the sluggard's desire to his refusal to act.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָאֵן
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 21:25
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 on Diligence and Lazinessgenerated
Proverbs 21:25 illustrates the consequences of laziness, showing that the desire of a sluggard leads to his demise. This verse is part of a broader discourse on the importance of hard work, contrasting the behavior of the lazy with that of the righteous, who are generous and diligent. It echoes themes found throughout the book of Proverbs, emphasizing the value of effort and the dangers of idleness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:6–11 | Walk in the manner of the ant, O slacker; observe its ways and become wise. |
| 2 | Proverbs 12:24–27 | The hand of the diligent will rule, but laziness ends in forced labor. |
| 3 | Proverbs 13:4 | The slacker craves yet has nothing, but the soul of the diligent is fully satisfied. |
| 4 | Proverbs 15:19 | The way of the slacker is like a hedge of thorns, but the path of the upright is a highway. |
| 5 | Proverbs 19:24 | The slacker buries his hand in the dish; he will not even bring it back to his mouth. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — תַּאֲוַ֣ת, ta.'a.Vatgenerated
The word תַּאֲוָה (ta'avah) is a feminine singular noun meaning 'desire' or 'longing'. It encompasses a range of meanings, including both positive and negative yearnings. In this context, it refers to the sluggard's craving, which can imply an unhealthy obsession or a longing that leads to harmful outcomes.
This term is often used in the Bible to describe deep desires of the heart, as seen in Psalm 38:9. The parsing indicates it is a construct form, linking it directly to the subject, which highlights the personal nature of this desire.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses craving for תַּאֲוַת. Other translations agree on this point, using slothful (KJV, ASV, YLT) and lazy (ULB) to describe the same Hebrew word עָצֵל.
Where translations differ is in the rendering of מֵאֲנ֖וּ. While the BSB and WEB use refuse, the KJV uses despise, which carries a more negative connotation.
Sentence Structuregenerated
The main verb תְּמִיתֶ֑נּוּ (it kills him) governs the structure of the verse, with a subject noun phrase and a series of clauses explaining the cause. The sentence begins with the subject תַּאֲוַת, establishing the craving as the central focus.
Following the main clause, a causal conjunction כִּי introduces the reason for the sluggard's demise, linking his refusal to work directly to his craving.
Septuagint Backgroundgenerated
The Septuagint translates תַּאֲוַת as ἐπιθυμίαι (epithymiai), which also means 'desires' but can carry a more intense connotation of longing or lust. This choice suggests a deeper implication of the sluggard's craving, highlighting its potentially destructive nature.
The Greek word ὀκνηρὸν (oknēron) for עָצֵל emphasizes laziness, aligning closely with the Hebrew meaning but also suggesting a more general sense of reluctance.
In plain words — the whole versegenerated
Proverbs 21:25 teaches that the cravings of a lazy person lead to his downfall because he refuses to work. This verse warns against the dangers of laziness and highlights the importance of taking action.
Frequently Asked Questionsgenerated
It means that the desires of a lazy person can lead to negative outcomes, such as failure or destruction, because they do not put in the necessary effort.
This verse reflects the broader theme in Proverbs that emphasizes the value of hard work and the consequences of laziness.
Examples include procrastination, avoiding responsibilities, and failing to take action when needed.
You can apply this verse by recognizing the importance of diligence and taking action towards your goals rather than giving in to laziness.
Reflection Questionsgenerated
- What are some areas in my life where I might be giving in to laziness?
- How can I cultivate a stronger work ethic in my daily tasks?
- What desires do I have that might be distracting me from my responsibilities?
- In what ways can I encourage others to be diligent and hardworking?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 21:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe desire of the slothful killeth him,.... His desire after food and raiment, and riches; for because he cannot have what he desires, being unwilling to work for them, it frets and vexes him to
Read John Gill on Proverbs 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe desire of the slothful killeth him; for his hands refuse to labour.
Read Robert Jamieson on Proverbs 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleKilleth him; either, 1. Tormenteth him almost to death, whilst he passionately desires that which he sees he shall not enjoy, and will not take pains to procure. Or, 2. Exposeth him to extreme want, and so to death, or to such wicked courses, for the supply of his wants, as bring him to an untimely death.
Read Matthew Poole on Proverbs 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 21:25 The desire of the slothful killeth him; for his hands refuse to labour.Ver. 25. The desire of the slothful killeth him.] He only wisheth well to himself; but refusing to labour, "pineth away in his iniquity." Neither grace nor wealth is had with wishing; Nemo casu fit sapiens, saith Seneca. Some have a kind of willingness and velleity, a kind of wambling after the best things, but it doth not boil up to the full height of resolution for God. “ Virtutem exoptant, contabescuntque relicta. ” - Pers. Carnal men care not to seek after him whom yet they would fain find, saith Bernard; Cupientes consequi sed non et sequi; have heaven they would, but stick at the hard conditions…
Read John Trapp on Proverbs 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) The desire of the slothful killeth them.—Their love for sloth and pleasure ruins them in soul and body and fortune.
Read Charles John Ellicott on Proverbs 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. The desire of the slothful killeth him] He desires to eat, drink, and be clothed: but as he does not labour, hence he dies with this desire in his heart, envying those who possess plenty through their labour and industry. Hence he is said to covet greedily all the day long, Proverbs 21:26, while the righteous, who has been laborious and diligent, has enough to eat, and some to spare.
Read AdamClarke on Proverbs 21 →CambridgeThe Cambridge Bible for Schools and Colleges25. the desire of the slothful killeth him] This may mean either (a) his desire for slothful inaction brings him to want and starvation, because through its indulgence (as the 2nd clause of the verse explains) his hands refuse to do the work by which maintenance is to be obtained; or (b) his desire for the necessaries and comforts of life, or even for nobler things, wears him out with unsatisfied longings. Comp. Proverbs 21:26 below and Proverbs 13:4, Proverbs 19:24. “Idleness is ruin; the soul rusts away, like the sword in Hudibras, which ‘ate into itself for lack Of something else to hew and hack.’ ” Horton.
Read Cambridge on Proverbs 21 →Albert Barnes1798–1870Barnes' Notes on the BibleKilleth him - He wastes his strength and life in unsatisfied longings for something which he has not energy to gain.
Read Albert Barnes on Proverbs 21 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The craving of the slacker kills him because his hands refuse to work.
The desire of the sluggard kills him, for his hands refuse to labor.
The craving of the slacker kills him because his hands refuse to work.
What the sluggard desires will kill him, for his hands refuse to work.
Tyndale line
The desire of the slothful killeth him; for his hands refuse to labour.
The desire of the sluggard killeth him; For his hands refuse to labor.
The desire of the slothful killeth him; for his hands refuse to labour.
The desire of the slothful killeth him; for his hands refuse to labor.
The desire of the slouthfull slayeth him: for his hands refuse to worke.
Strictly literal
The desire of the sluggard killeth him; for his hands refuse to work:
The desire of the slothful slayeth him, For his hands have refused to work.
The desire of the slothful slays him, || For his hands have refused to work.
The longing of the slothful will kill him; for his hands refuse to labor.
The desire of the lazy kills him, for his hands refuse to work.
From the Latin
Desires kill the slothful: for his hands have refused to work at all.
Simplified
Slackers die hungry because they refuse to work.
The desire of the hater of work is death to him, for his hands will do no work.
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 Proverbs 21:25 states, "תַּאֲוַ֣ת עָצֵ֣ל תְּמִיתֶ֑נּוּ כִּֽי־ מֵאֲנ֖וּ יָדָ֣יו לַעֲשֽׂוֹת׃" which translates to, "The craving of the slacker kills him because his hands refuse to work." The Septuagint (LXX) aligns closely with the MT, matching all seven words in a word-by-word correspondence, indicating agreement in the essential meaning. However, the LXX presents these words in a different order and includes its own articles, which reflects a different syntactical structure rather than a textual disagreement. There are no significant variations noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, confirming the consistency of the MT and LXX in this instance.
תַּאֲוַ֣ת עָצֵ֣ל תְּמִיתֶ֑נּוּ כִּֽי־ מֵאֲנ֖וּ יָדָ֣יו לַעֲשֽׂוֹת׃
7 of the 7 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 21:25
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.
תַּאֲוָה (ta'avah) means 'desire' and encompasses a range of meanings including longing, appetite, and covetousness. It can refer to both a subjective feeling of satisfaction and an objective charm or delight. The term is used in various contexts, sometimes with negative connotations such as lust or greed.
תַּאֲוָה n.f. desire
thing desired
base
H8378 תַּאֲוָה desire
8378 ta'avah tah-av-aw'
from 183 (abbreviated); a longing; by implication, a delight
(subjectively, satisfaction, objectively, a charm):--dainty,
desire, X exceedingly, X greedily, lust(ing), pleasant. See
also 6914.
see HEBREW for 0183
see HEBREW for 06914
תַּאֲוָה (ta.a.vah) — desire.
1) desire
1a) desire, wish, longings of one's heart
1a1) lust, appetite, covetousness (bad sense)
1b) thing desired, object of desire
N-fs — Noun common · feminine singular constructHNcfsc
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…
עָצֵל (atsel) refers to a state of being indolent or lazy, often describing a sluggard. It is derived from the root word for slothfulness and is used in various contexts to denote sluggishness.
עָצֵל 14 adj. sluggish, lazy
base
H6102 עָצֵל
6102 `atsel aw-tsale'
from 6101; indolent:--slothful, sluggard.
see HEBREW for 06101
עָצֵל (a.tsel) — sluggish.
1) sluggish, lazy
1a) sluggard (subst)
Adj — AdjHAamsa
slug'-ard: Found only in the Old Testament, and there only in Proverbs. It is the rendering given the word 'atsel everywhere in the Revised Version (British and American), but in the King James Version only in Pr 6:6,9; 10:26; 13:4; 20:4; 26:16 (elsewhere the King James Version translates by "slothful"). The root meaning of ['atsel] is "to be sluggish," "stupid." The English word "slug" is said to be "allied to slack" (Webster).
→ (A very lazy person)
→ See IDLENESS
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-Hiphil-Imperf-3fs | Suff — Verb hiphil imperfect third person feminine singular · suffixHVhi3fs/Sp3ms
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…
מָאֵן (ma'en) is a primitive root meaning to refuse. It is primarily used in the Piel form, indicating a strong refusal or rejection. The entries consistently emphasize this meaning without notable disagreement.
[מָאֵן] vb. Pi. refuse
base
H3985 מָאֵן refuse
3985 ma'en maw-ane'
a primitive root; to refuse:--refuse, X utterly.
מָאֵן (ma.en) — to refuse.
(Piel) to refuse
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd | Suff — Noun common both dual construct · suffixHNcbdc/Sp3ms
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
→ See INDUSTRY
→ See LABOR