Proverbs 25:10 — Word Study
WLCפֶּֽן־ יְחַסֶּדְךָ֥ שֹׁמֵ֑עַ וְ֝דִבָּתְךָ֗ לֹ֣א תָשֽׁוּב׃
BSAlestpên [beware that, be cautious] he who hears youshâmaʻ [listens and obeys] bring shame upon youchâçad▸ and your infamydibbâh [slander, evil report, bad reputation] neverlôʼ [not at all, under no circumstances] go awayshûwb▸ [turn back, depart]
| Greek | English | Parsing |
|---|---|---|
| פֶּֽן־ | lest | Particle |
| יְחַסֶּדְךָ֥ | he should bring shame you | Verb piel imperfect third person masculine singular, suffix |
| שֹׁמֵ֑עַ | [one who] hears | Verb, Qal, participle (active) masculine singular |
| וְ֝דִבָּתְךָ֗ | and evil report your | Conjunction, noun common feminine singular construct, suffix |
| לֹ֣א | not | Particle |
| תָשֽׁוּב׃ | it will turn back | Verb, Qal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | lest the one who hears may disgrace you, and your infamy never go away. |
| KJV | Lest he that heareth it put thee to shame, and thine infamy turn not away. |
| ASV | Lest he that heareth it revile thee, And thine infamy turn not away. |
| YLT | Lest the hearer put thee to shame, And thine evil report turn not back. |
| WEB | lest one who hears it put you to shame, and your bad reputation never depart. |
| BBE | Or your hearer may say evil of you, and your shame will not be turned away. |
All translations agree on the essential meaning of the verse.
The sentence is structured with a main clause followed by a subordinate clause, emphasizing the potential consequences of the main action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁמַע
verbשָׁמַע
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 25:10
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 in Communicationgenerated
Proverbs 25:10 advises caution in speech, warning that careless words can lead to shame and a tarnished reputation. This verse emphasizes the importance of maintaining trust and integrity in relationships, echoing themes found throughout the book of Proverbs regarding wise conduct and the effects of our words.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:39 | Turn away the disgrace I dread, for Your judgments are good. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — יְחַסֶּדְךָ, ye.cha.sed.Khagenerated
The verb חָסַד (chacad) means to show kindness or to be put to shame. In this context, it suggests the potential for disgrace when one’s words are not carefully chosen. The parsing indicates a third person masculine singular form, suggesting that it is someone else who may bring shame upon the speaker.
This word highlights the relational aspect of communication, where the actions of one can significantly impact another's reputation. The emphasis on shame indicates a social consequence that extends beyond mere words.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the core meaning of the verse, emphasizing the potential for disgrace through careless speech.
Sentence Structuregenerated
The main verb of the verse is יְחַסֶּדְךָ, he should bring shame you, which governs the action described. The structure indicates a cautionary statement where the subject is the one who hears, and the consequences of their actions are laid out.
The sentence is constructed in a way that emphasizes the potential negative outcomes of careless speech, with the main action being clearly defined and the consequences directly linked to it.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word μή, which serves as a negation similar to the Hebrew פֶּן־ (pen). This choice reflects a cautionary tone, indicating a warning against actions that could lead to disgrace.
The translation choice aligns with the Hebrew intent to express a preventative measure, underscoring the importance of being mindful of one’s words.
In plain words — the whole versegenerated
Proverbs 25:10 warns that if you speak poorly of others, it could lead to your own disgrace. It highlights the importance of being careful with your words to avoid damaging your reputation.
Frequently Asked Questionsgenerated
It warns that speaking ill of others can lead to shame and a bad reputation.
By being mindful of what I say about others and ensuring my words do not harm their reputation.
The warning emphasizes the social consequences of our words and the importance of maintaining trust in relationships.
Yes, similar themes can be found in other parts of Proverbs, such as Proverbs 18:21, which speaks about the power of the tongue.
Reflection Questionsgenerated
- How can I ensure my words uplift rather than harm others?
- What are some examples of when I’ve seen careless words lead to disgrace?
- In what ways can I practice discretion in my speech?
- How does this verse challenge me to reflect on my communication habits?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 25:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLest he that heareth [it] put thee to shame,.... Or, "reproach thee" (c) with treachery and deceit.
Read John Gill on Proverbs 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLest he that heareth it put thee to shame, and thine infamy turn not away. Lest he that heareth (it) (thee revealing thy neighbour's secret) put thee to shame.
Read Robert Jamieson on Proverbs 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePut thee to shame; reproach thee for thy gross violation of the laws of prudence, and justice, and charity, and friendship therein. And thine infamy turn not away; and that disgrace which thou didst design against another fall and be fastened upon thyself.
Read Matthew Poole on Proverbs 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 25:10 Lest he that heareth [it] put thee to shame, and thine infamy turn not away.Ver. 10. Lest he that heareth it put thee to shame.] Repute thee and report thee an evil conditioned fellow, a backbiter, and a tale bearer, one not fit to be trusted with secrets. True it is that dearest friends are in some cases to be accused and complained of to those that may do good upon them, as Joseph brought his brethren’ s evil report to his father, and as the household of Chloe told Paul of the Corinthian contentions. But this must be done wisely and regularly, with due observation of circumstances, as Solomon elegantly sets forth in the following proverb.
Read John Trapp on Proverbs 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Lest he that heareth it put thee to shame.—Lest he cry shame upon thee for thy treachery, and thine infamy be not forgotten.
Read Charles John Ellicott on Proverbs 25 →CambridgeThe Cambridge Bible for Schools and Colleges10. put thee to shame] Or, revile thee, R.V.; ὀνειδίσῃ, LXX.; insultet, Vulg.
Read Cambridge on Proverbs 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9, 10. Debate thy cause… neighbour — Reason with him — plead with him.
Read Daniel Denison Whedon on Proverbs 25 →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
lest the one who hears may disgrace you, and your infamy never go away.
lest one who hears it put you to shame, and your bad reputation never depart.
lest he who hears you bring shame upon you, and your infamy never go away.
lest the one who hears it put you to shame and your infamy will never go away.
Tyndale line
Lest he that heareth it put thee to shame, and thine infamy turn not away.
Lest he that heareth it revile thee, And thine infamy turn not away.
Lest he that heareth it revile thee, and thine infamy turn not away.
Lest he that heareth it put thee to shame, and thy infamy turn not away.
Least he that heareth it put thee to shame, and thine infamie doe not cease.
Strictly literal
lest he that heareth [it] disgrace thee, and thine evil report turn not away.
Lest the hearer put thee to shame, And thine evil report turn not back.
Lest the hearer put you to shame, || And your evil report not turn back.
Lest he that heareth it put thee to shame, and thy infamy never be removed.
or else the one who hears you will bring shame upon you and an evil report about you that cannot be silenced.
From the Latin
Lest he insult over thee, when he hath heard it, and cease not to upbraid thee. Grace and friendship deliver a man: keep these for thyself, lest thou fall under reproach.
Simplified
otherwise whoever hears it will make you ashamed and you'll never lose your bad reputation.
Or your hearer may say evil of you, and your shame will not be turned away.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with five of the six Hebrew words matched in the Greek translation. This consistency suggests a shared understanding of the verse's message across these ancient texts.
פֶּֽן־ יְחַסֶּדְךָ֥ שֹׁמֵ֑עַ וְ֝דִבָּתְךָ֗ לֹ֣א תָשֽׁוּב׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 25:10
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.
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
חָסַד (chacad) is a Hebrew verb that means to be good or kind, particularly in the Hithpael form, which indicates showing kindness to oneself. It can also mean to be reproached or ashamed, primarily in the Piel form. The entries suggest a connection to humility and courtesy, with a reference to Proverbs 25:10 regarding shame.
[חָסַד] vb. be good, kind—only Hithp. Impf.
base
[חָסַד] vb. be reproached, ashamed—only Pi. Impf. Pr 25:10
ref
H2616a חָסַד be good, kind—only Hithp. Impf. H2616b חָסַד be reproached, ashamed—only Pi. Impf.
2616 chacad khaw-sad'
a primitive root; properly, perhaps to bow (the neck only
(compare 2603) in courtesy to an equal), i.e. to be kind; also
(by euphem. (compare l288), but rarely) to reprove:--shew self
merciful, put to shame.
see HEBREW for 02603
see HEBREW for 0l288
חָסַד (cha.sad) — be kind.
1) to be good, be kind
1a) (Hithpael) to show kindness to oneself
חָסַד (cha.sad) — to shame.
1) to be reproached, be ashamed
1a) (Piel) to be put to shame, be reproached
V-Piel-Imperf-3ms | Suff — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp2ms
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
דִּבָה (dibbah) refers to whispering, defamation, or an evil report, suggesting a stealthy or furtive nature. It is derived from a root meaning to move stealthily. The entries consistently emphasize its negative connotations related to slander and infamy.
דִּבָה n.f. whispering, defamation, evil report (? as that which glides stealthily)
base
H1681 דִּבָה whispering, defamation, evil report (? as that which glides stealthily)
1681 dibbah dib-baw'
from 1680 (in the sense of furtive motion);
slander:--defaming, evil report, infamy, slander.
see HEBREW for 01680
דִּבָּה (dib.bah) — slander.
1) whispering, defamation, evil report
1a) whispering
1b) defamation, defaming
1c) evil report, unfavourable saying
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs