Proverbs 25:15 — Word Study
WLCבְּאֹ֣רֶךְ אַ֭פַּיִם יְפֻתֶּ֣ה קָצִ֑ין וְלָשׁ֥וֹן רַ֝כָּ֗ה תִּשְׁבָּר־ גָּֽרֶם׃
BSAThrough patienceʼôrek [long-suffering, patient endurance, self-restraint, waiting for the right moment] a rulerqâtsîyn [leader, chief, or commander] can be persuadedpâthâh▸ [won over, convinced] and a gentlerak [soft, tender, or gentle] tonguelâshôwn [language, speech, or words] can breakshâbar▸ [shatter, burst, or rupture] a bonegerem [the literal bone, or figuratively one's inner strength]
| Greek | English | Parsing |
|---|---|---|
| בְּאֹ֣רֶךְ | by length of | Preposition, noun common masculine singular construct |
| אַ֭פַּיִם | anger | Noun common, masculine dual absolute |
| יְפֻתֶּ֣ה | he will be persuaded | Verb, Pual, imperfect third person masculine singular |
| קָצִ֑ין | a ruler | Noun common, masculine singular absolute |
| וְלָשׁ֥וֹן | and a tongue | Conjunction, noun common both singular absolute |
| רַ֝כָּ֗ה | soft | Adj |
| תִּשְׁבָּר־ | it will break | Verb, Qal, imperfect third person feminine singular |
| גָּֽרֶם׃ | bone | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Through patience a ruler can be persuaded, and a gentle tongue can break a bone. |
| KJV | By long forbearing is a prince persuaded, and a soft tongue breaketh the bone. |
| ASV | By long forbearing is a ruler persuaded, And a soft tongue breaketh the bone. |
| YLT | By long-suffering is a ruler persuaded, And a soft tongue breaketh a bone. |
| WEB | By patience a ruler is persuaded. A soft tongue breaks the bone. |
| BBE | A judge is moved by one who for a long time undergoes wrongs without protest, and by a soft tongue even bone is broken. |
The translations generally agree on the meaning of the verse, with subtle differences in wording.
The verse consists of two main clauses connected by 'and', each describing different aspects of influence and communication.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקָצִין
verbפָּתָה
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 25:15
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 Leadership and Communicationgenerated
Proverbs 25:15 emphasizes the importance of patience and gentle speech in influencing others, particularly those in positions of authority. The surrounding verses provide additional insights into the nature of communication and relationships, illustrating how one's demeanor can affect interactions with others, including rulers and neighbors.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 15:1 | A gentle answer turns away wrath, but a harsh word stirs up anger. |
| 2 | Proverbs 16:14 | The wrath of a king is a messenger of death, but a wise man will pacify it. |
| 3 | Genesis 32:4–21 | He instructed them, “You are to say to my master Esau, ‘Your servant Jacob says: I have been staying with Laban and have remained there until now. |
| 4 | 1 Samuel 25:14–24 | Meanwhile, one of Nabal’s young men informed Nabal’s wife Abigail, “Look, David sent messengers from the wilderness to greet our master, but he scolded them. |
| 5 | Ecclesiastes 10:4 | If the ruler’s temper flares against you, do not abandon your post, for calmness lays great offenses to rest. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְפֻתֶּ֣ה, ye.fu.Tehgenerated
The verb פָּתָה (pathah) is in the Pual form, indicating a passive or reciprocal action. It conveys the idea of being persuaded or enticed, often implying a sense of openness or gullibility. The parsing as an imperfect third person masculine singular suggests that the action is ongoing or habitual.
This word captures the essence of persuasion, highlighting how a ruler can be won over through patience and understanding. The context of the verse underscores the significance of gentle communication in achieving influence.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations align closely in conveying the core message of the verse.
Sentence Structuregenerated
The main verb יְפֻתֶּ֣ה governs the sentence, indicating the action of persuasion. The structure includes a prepositional phrase that introduces the means of persuasion, followed by a noun phrase that identifies the subject — the ruler.
The second part of the verse presents a separate clause with another verb תִּשְׁבָּר, indicating what gentle speech can accomplish, linking it to the object גָּֽרֶם.
Septuagint Backgroundgenerated
The Septuagint uses βασιλεῦσιν for קָצִין (qatsin), which means 'rulers' or 'kings.' This choice emphasizes authority and governance, aligning with the Hebrew term's connotation of leadership.
For יְפֻתֶּ֣ה, the LXX translates it with a term that suggests success or prosperity, indicating a broader interpretation of the act of persuasion.
In plain words — the whole versegenerated
Proverbs 25:15 teaches that patience can influence a leader, and gentle words can have a powerful impact. The verse illustrates how one's demeanor and approach can significantly affect interactions, especially with those in authority.
Frequently Asked Questionsgenerated
It suggests that leaders can be influenced positively when approached with understanding and patience, rather than force or aggression.
This metaphor indicates that soft and kind words can have a strong impact, potentially changing someone's firm stance or resolve.
Patience is highlighted as a virtue that allows for thoughtful and effective communication, especially in challenging situations.
Breaking a bone symbolizes a significant change or disruption, suggesting that gentle speech can lead to profound transformations in relationships.
Reflection Questionsgenerated
- In what situations have I seen patience lead to positive outcomes in my life?
- How can I practice gentle speech in my daily interactions?
- What are some examples of how my words have influenced others, positively or negatively?
- How do I respond when faced with difficult conversations or disagreements?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting that patience can lead to reconciliation, even with God, when facing adversity.
By patience, a ruler shall be pacified, etc. Although you have offended the Lord by sinning, yet you can merit his clemency if you bear adversities imposed on you for your sins with patience,Early Church Fathers on Proverbs 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 25:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBy long forbearing is a prince persuaded,.... To come into measures, and do that which his council and ministry advise him to, and to which he may seem at first very averse; but by a mild and gentle
Read John Gill on Proverbs 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBy long forbearing is a prince persuaded, and a soft tongue breaketh the bone. By long forbearing is a prince (whose anger is more violent and despotic) persuaded - much more is a private individual.
Read Robert Jamieson on Proverbs 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy long forbearing, by patient submission and expectation, is a prince persuaded, or pacified, whereas his rage is increased by opposition. Compare . A soft tongue, a mild and humble answer, breaketh the bone; softeneth a heart which is as hard as bone or stone. He alludes to those oils which sink through the flesh to the very bone. See .
Read Matthew Poole on Proverbs 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 25:15 By long forbearing is a prince persuaded, and a soft tongue breaketh the bone.Ver. 15. By long forbearing is a prince persuaded.] If he be not over hasty, his wrath may be appeased, and his mind altered. Our Henry III gave commandment for the apprehending of Hubert de Burgo, Earl of Kent, who, having sudden notice thereof at midnight, got him up and fled into a church in Essex. They to whom the business was committed finding him upon his knees before the high altar, with the sacrament in one hand, and a cross in the other, carried him away nevertheless unto the Tower of London. Roger, Bishop of London, taking this to be a great violence and wrong offered unto the holy Church…
Read John Trapp on Proverbs 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. A soft tongue breaketh the bone.] This is similar to another proverb on the same subject: "A soft answer turneth away wrath." An angry word does nothing but mischief.
Read AdamClarke on Proverbs 25 →CambridgeThe Cambridge Bible for Schools and Colleges15. We have an illustration of this proverb in the effect of the “long forbearing” of David during his persecution by Saul, and of his “soft tongue” at Engedi (1 Samuel 24), and in the wilderness of Ziph (Ib. Proverbs 26:7 ff.): “And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said, Is this thy voice, my son David? And Saul lifted up his voice and wept: “Return, my son David; for I will no more do thee harm, because my soul was precious in thine eyes this day.”
Read Cambridge on Proverbs 25 →Albert Barnes1798–1870Barnes' Notes on the BibleA soft tongue - Winning and gentle speech does what it seems at first least capable of doing; it overcomes obstacles which are as bones that the strongest jaws would fail to crush.
Read Albert Barnes on Proverbs 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. By long forbearing — By delay of anger or resentment; by patience. A soft tongue (a gentle or kind word) breaketh the bone — Changes the most obstinate mind and allays the most irritated feeling.
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
Through patience a ruler can be persuaded, and a gentle tongue can break a bone.
By patience a ruler is persuaded. A soft tongue breaks the bone.
Through patience a ruler can be persuaded, and a gentle tongue can break a bone.
Through patience a ruler can be persuaded, and a soft tongue can break a bone.
Tyndale line
By long forbearing is a prince persuaded, and a soft tongue breaketh the bone.
By long forbearing is a ruler persuaded, And a soft tongue breaketh the bone.
By long forbearing is a ruler persuaded, and a soft tongue breaketh the bone.
By long forbearing is a prince persuaded, and a soft tongue breaketh the bone.
A Prince is pacified by staying of anger, and a soft tongue breaketh the bones.
Strictly literal
By long forbearing is a ruler persuaded, and a soft tongue breaketh the bone.
By long-suffering is a ruler persuaded, And a soft tongue breaketh a bone.
A ruler is persuaded by long-suffering, || And a soft tongue breaks a bone.
By long forbearing is a prince persuaded, and a soft tongue breaketh bones.
With patience a ruler can be persuaded and a soft tongue can break a bone.
From the Latin
By patience a prince shall be appeased, and a soft tongue shall break hardness.
Simplified
If you're patient you can persuade your superior, and soft words can break down opposition.
A judge is moved by one who for a long time undergoes wrongs without protest, and by a soft tongue even bone is broken.
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 in their wording, with seven out of eight words matching. This consistency highlights the shared understanding of the verse's message across different traditions.
בְּאֹ֣רֶךְ אַ֭פַּיִם יְפֻתֶּ֣ה קָצִ֑ין וְלָשׁ֥וֹן רַ֝כָּ֗ה תִּשְׁבָּר־ גָּֽרֶם׃
7 of the 8 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 25:15
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.
אֹ֫רֶךְ (orek) means 'length' and can refer to physical length or duration of time. It also encompasses concepts of forbearance and self-restraint, particularly in the context of patience. The word is derived from a root associated with the idea of length, as noted in Strong's entries.
אֹ֫רֶךְ 94 n.[m.] length
length
of time
forbearance, self-restraint
base
H753 אֹ֫רֶךְ length
753 'orek o'rek'
from 748; length:--+ forever, length, long.
see HEBREW for 0748
אֹ֫רֶךְ (o.rekh) — length.
1) length
1a) physical length
1b) of time
2) forbearance, self-restraint (of patience)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
HNcmda — Noun common · masculine dual absoluteHNcmda
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
פָּתָה (pathah) is a Hebrew verb that means to be spacious or open, and it can also imply simplicity or gullibility. It encompasses a range of meanings from enticing and deceiving to persuading and being persuaded. The lexicons suggest that it can refer to both physical openness and moral or mental simplicity, with some entries indicating a sinister aspect of deception.
[פָּתָה] vb. be spacious, wide, open
Qal poss. one open as to lips
Hiph. may God make wide for Japhet (give him an extensive inheritance)
base
[פָּתָה] vb. denom. be simple
Qal
be open-minded (?), simple
be enticed, deceived
Niph. be deceived
Pielpersuade, woman, seduce, virgin; entice, husband; a man to sin
deceive
Pual
be persuaded
be deceived
base
H6601a פָּתָה be spacious, wide, open H6601b [פָּתָה] vb. denom. be simple
.
. be open-minded (?), simple
. be enticed, deceived
. be deceived
.
. persuade, woman, seduce, virgin; entice, husband; a man to sin
. deceive
.
. be persuaded
. be deceived
6601 pathah paw-thaw'
a primitive root; to open, i.e. be (causatively, make) roomy;
usually figuratively (in a mental or moral sense) to be
(causatively, make) simple or (in a sinister way)
delude:--allure, deceive, enlarge, entice, flatter, persuade,
silly (one).
פָּתָה (pa.tah) — to open wide.
1) to be spacious, be open, be wide
1a) (Qal) to be spacious or open or wide
1b) (Hiphil) to make spacious, make open
פָּתָה (pa.tah) — to entice.
1) to be simple, entice, deceive, persuade
1a) (Qal)
1a1) to be open-minded, be simple, be naive
1a2) to be enticed, be deceived
1b) (Niphal) to be deceived, be gullible
1c) (Piel)
1c) (Piel)
1c1) to persuade, seduce
1c2) to deceive
1d) (Pual)
1d1) to be persuaded
1d2) to be deceived
V-Pual-Imperf-3ms — Verb · Pual · imperfect third person masculine singularHVPi3ms
קָצִין (qatsiyn) refers to a chief or ruler, often in a military context, such as a commander or dictator. It conveys the idea of authority and leadership, derived from the root meaning to determine. The term encompasses various forms of leadership, including magistrates and guides, as noted in different lexicons.
קָצִין n.m. chief, ruler
chief, commander, in war
dictator
more gen., ruled, man in authority
base
H7101 קָצִין chief, ruler . chief, commander, in war
. dictator
. more gen., ruled, man in authority
7101 qatsiyn kaw-tseen'
from 7096 in the sense of determining; a magistrate (as
deciding) or other leader:--captain, guide, prince, ruler.
Compare 6278.
see HEBREW for 07096
see HEBREW for 06278
קָצִין (qa.tsin) — chief.
1) chief, ruler, commander
1a) chief, commander (in war)
1b) dictator
1c) ruler (of one in authority)
N-ms — Noun common · masculine singular absoluteHNcmsa
rool'-er:
1. In the Old Testament:
(1) moshel, "ruler," "prince," "master" (tyrant), applied to Joseph in Egypt (Ge 45:8; compare Ps 105:21); to the Philistines (Jud 15:11); to David's descendants, the future kings of Israel (2Ch 7:18; compare Jer 33:26); to Pharaoh (Ps 105:20); to a wicked prince, a tyrant (Pr 28:15; compare Isa 14:5; 49:7); to theocratic king, the Messiah (Mic 5:2); it is often used in…
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
tung: Almost invariably for either lashon, or glossa the latter word with the cognates heteroglossos, "of strange tongues" (1Co 14:21), glossodes, "talkative," English Versions of the Bible "full of tongue" (Sirach 8:3; 9:18), glossotomeo, "to cut out the tongue" (2 Macc 7:4), diglossos, "double-tongued" (Sirach 5:9; 28:13). In 1Ti 3:8, however, "double-tongued" is for dilogos, literally, "two-worded." Where "tongue" in the King James Version translates dialektos (Ac 1:19; 2:8; 21:40; 22:2; 26:14), the Revised Version (British and American) has "language," while for the King James Version "in the Hebrew tongue" in Joh 5:2; Re…
רַךְ (rak) means tender, delicate, or soft, and can describe both physical qualities and emotional states, such as weakness or timidity. It is derived from a root that conveys the idea of being weak or faint-hearted. The entries consistently emphasize its use in contexts relating to gentleness or softness.
רַךְ adj. tender, delicate, soft
base
H7390 רַךְ tender, delicate, soft
7390 rak rak
from 7401; tender (literally or figuratively); by
implication, weak:--faint((-hearted), soft, tender
((-hearted), one), weak.
see HEBREW for 07401
רַךְ (rakh) — tender.
1) tender, soft, delicate, weak
1a) tender, delicate (of flesh)
1b) weak of heart, timid
1c) soft (of words)
1c1) gentle words (subst)
Adj — AdjHAafsa
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
brak: shabhar = "break" (down, off, in pieces, up), "destroy," "quench" (Isa 14:25; Jer 19:10,11; Eze 4:16; Am 1:5); paraq = "to break off" or "craunch"; figuratively "to deliver" (Ge 27:40 the King James Version); `araph = "to break the neck," hence, "to destroy" (Ex 13:13); harac = "to break through" (Ex 19:21,24); parats = "to break" (forth, away), occurs in Ex 19:22,24; 1Sa 25:10; "breaking faith,"…
גֶּ֫רֶם (gerem) primarily means 'bone' and can also refer to 'strength' or 'self.' It is derived from a root meaning related to bones, suggesting a figurative sense of being strong or foundational. The entries include some uncertainty about additional meanings like 'bare' or 'self.' The word appears in contexts that emphasize physical strength or structural integrity.
גֶּ֫רֶם n.[m.] bone, strength, self (?)
base
H1634 גֶּ֫רֶם bone, strength, self (?)
1634 gerem gheh'-rem
from 1633; a bone (as the skeleton of the body); hence, self,
i.e. (figuratively) very:--bone, strong, top.
see HEBREW for 01633
גֶּ֫רֶם (ge.rem) — bone.
1) bone, strength, bare?, self?
1a) bone
1b) strength, strong-boned
1c) self?, bare? (of stairs)
Aramaic equivalent: ge.rem (גְּרַם "bone" H1635)
N-ms — Noun common · masculine singular absoluteHNcmsa