Proverbs 25:8 — Word Study
WLCאַל־ תֵּצֵ֥א לָרִ֗ב מַ֫הֵ֥ר פֶּ֣ן מַה־ תַּ֭עֲשֶׂה בְּאַחֲרִיתָ֑הּ בְּהַכְלִ֖ים אֹתְךָ֣ רֵעֶֽךָ׃
BSAdo notʼal [hastily, without careful consideration] bringyâtsâʼ▸ ◂hastilymahêr to courtrîyb [to strive, to contend with] Otherwisepên whatmâh [how, in what way] will you doʻâsâh▸ [make, take action] in the endʼachărîyth [the final outcome, the last part] when your neighborrêaʻ [companion, fellow] puts you to shamekâlam [humiliates, causes you to blush]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תֵּצֵ֥א | you go forth | Verb, Qal, jussive second person masculine singular |
| לָרִ֗ב | to contest a lawsuit | Preposition, verb qal infinitive construct common |
| מַ֫הֵ֥ר | quickly | Verb, Piel, infinitive construct common |
| פֶּ֣ן | lest | Particle |
| מַה־ | what? | Pronoun |
| תַּ֭עֲשֶׂה | will you do | Verb, Qal, imperfect second person masculine singular |
| בְּאַחֲרִיתָ֑הּ | at end its | Preposition, noun common feminine singular construct, suffix |
| בְּהַכְלִ֖ים | when puts to shame | Preposition, verb hiphil infinitive construct common |
| אֹתְךָ֣ | the object marker you | Particle, suffix |
| רֵעֶֽךָ׃ | neighbor your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | do not bring hastily to court. Otherwise, what will you do in the end when your neighbor puts you to shame? |
| KJV | Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame. |
| ASV | Go not forth hastily to strive, Lest thou know not what to do in the end thereof, When thy neighbor hath put thee to shame. |
| YLT | Go not forth to strive, haste, turn, What dost thou in its latter end, When thy neighbour causeth thee to blush? |
| WEB | Don’t be hasty in bringing charges to court. What will you do in the end when your neighbor shames you? |
| BBE | Do not be quick to go to law about what you have seen, for what will you do in the end, when your neighbour has put you to shame? |
Translations agree on the caution against hastily bringing a case to court — see How Translations Differ.
The sentence is structured with a main clause followed by a conditional clause, emphasizing the warning against hasty actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָצָא
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 25:8
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 Legal Mattersgenerated
Proverbs 25:8 advises against rushing into legal disputes without careful thought. The surrounding verses emphasize the importance of prudence and the potential consequences of one's actions, particularly in relationships with neighbors. This instruction aligns with the broader themes of wisdom found throughout the book of Proverbs, where careful consideration is often linked to favorable outcomes.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 17:14 | To start a quarrel is to release a flood; so abandon the dispute before it breaks out. |
| 2 | Proverbs 18:6 | A fool’s lips bring him strife, and his mouth invites a beating. |
| 3 | Proverbs 30:33 | For as the churning of milk yields butter, and the twisting of the nose draws blood, so the stirring of anger brings forth strife.” |
| 4 | 2 Samuel 2:14–16 | Then Abner said to Joab, “Let us have the young men get up and compete before us.” “Let them get up,” Joab replied. |
| 5 | 2 Kings 14:8–12 | Then Amaziah sent messengers to the king of Israel Jehoash son of Jehoahaz, the son of Jehu. “Come, let us meet face to face,” he said. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מַ֫הֵר, ma.Hergenerated
The word מַ֫הֵר (maher) is a verb meaning to act quickly or hastily. It is often used to describe actions taken in urgency, reflecting a sense of speed that may lead to unwise decisions. In this context, it warns against the impulsiveness of bringing a case to court without due consideration.
The Piel form of the verb emphasizes the urgency of the action. This usage suggests that acting too quickly can result in negative consequences, particularly in legal matters where careful deliberation is crucial.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree, all conveying the caution against hastily bringing a case to court.
Sentence Structuregenerated
The main clause is governed by the verb תֵּצֵ֥א, you go forth, which is modified by an adverbial phrase אַל, may not, and an infinitive phrase לָרִ֗ב, to contest a lawsuit. This structure emphasizes the caution advised before taking legal action.
The sentence includes a conditional clause introduced by פֶּן, lest, indicating a warning about the potential outcome of such actions, followed by a question that highlights the consequences of shame.
Septuagint Backgroundgenerated
The Septuagint translates תֵּצֵ֥א as πρόσπιπτε, which means to fall upon or attack. This choice suggests a more aggressive interpretation of the action of bringing a case to court, indicating the potential for conflict.
This rendering highlights the urgency and seriousness of the situation, aligning with the caution expressed in the Hebrew text.
In plain words — the whole versegenerated
Proverbs 25:8 warns against rushing to court without careful thought. It asks what you will do when your neighbor embarrasses you as a result. This advice emphasizes the importance of considering the consequences of your actions, especially in disputes.
Frequently Asked Questionsgenerated
Rushing to court can lead to negative consequences, including embarrassment or shame, especially if the case is not well-founded.
The verse highlights the potential for shame from a neighbor, suggesting that relationships should be considered before taking legal action.
In modern contexts, this advice can be applied to any situation where quick decisions may lead to regrettable outcomes, especially in disputes.
The term 'hastily' implies a lack of careful consideration, suggesting that one should take time to think through actions before proceeding.
Reflection Questionsgenerated
- In what situations have I acted too quickly and faced negative consequences?
- How can I ensure that I consider my relationships before making decisions?
- What steps can I take to approach conflicts more thoughtfully?
- How does this verse encourage me to think about the outcomes of my actions?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss themes of friendship and conflict resolution, emphasizing the importance of careful consideration in disputes.
Solomon frequently mentions “friend” and “friendship.” Therefore, it is fitting now to look into what he means by friendship. He says [in effect] that grace and friendship liberate.Early Church Fathers on Proverbs 25 →
What your eyes have seen, do not quickly bring forth in a quarrel, etc. And in the Gospel, the Lord: If your brother sins against you, go and rebuke him between you and him alone, etc. (Matt. XVIII)Early Church Fathers on Proverbs 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 25:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGo not forth hastily to strive,.... To go to law with a neighbour; think well of it beforehand; consider the nature of the cause, whether right or wrong; or whether it is a matter of such moment as
Read John Gill on Proverbs 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGo not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame.
Read Robert Jamieson on Proverbs 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGo not forth hastily, without necessary cause and due consideration, to strive, either judicially or otherwise. Put thee to shame, for thy folly in undertaking what thou wast not able to accomplish, and for thy injustice in charging him wrongfully.
Read Matthew Poole on Proverbs 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 25:8 Go not forth hastily to strive, lest [thou know not] what to do in the end thereof, when thy neighbour hath put thee to shame.Ver. 8. Go not forth hastily to strive.] Contention is the daughter of arrogance and ambition. Hence Solomon, whose very name imports peace, persuades to peaceableness very oft in this book, and sets forth the mischief of strife and dissension. Stir not strife, saith he, but make haste to stint it - so the words may be rendered - you may do that in your haste that you may repent by leisure. Hasty men, we say, never want woe. If every man were a law to himself, as the Thracians are said to be, there would not be so much lawing, warbling, and warring as…
Read John Trapp on Proverbs 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) When thy neighbour hath put thee to shame.—Proved thee to be in the wrong, and won his cause against thee.
Read Charles John Ellicott on Proverbs 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Go not forth hastily to strive] לרב lerib, to enter into a lawsuit. Keep from this pit of the bottomless deep, unless urged by the direst necessity.
Read AdamClarke on Proverbs 25 →CambridgeThe Cambridge Bible for Schools and Colleges8–10. The admonition in these verses is general: Be not of a contentious spirit; plunge not hastily into quarrels (comp. the use of the same word “strive,” Genesis 26:20; Exodus 21:18; Deuteronomy 33:8). But there is a special and perhaps primary reference to going to law (obs. thy cause, Proverbs 25:9, the same Heb. word as in Exodus 23:2-3). The passage will then nearly resemble our Lord’s teaching: so far from “going forth hastily to strive,” “agree with thine adversary quickly, whiles thou art in the way with him”; show a placable disposition, and instead of seeking the publicity of the law-court, “debate thy cause with thy neighbour himself.” And do this from a consideration of what…
Read Cambridge on Proverbs 25 →Albert Barnes1798–1870Barnes' Notes on the BibleThe general meaning is: It is dangerous to plunge into litigation. At all times, there is the risk of failure, and, if we fail, of being at the mercy of an irritated adversary.
Read Albert Barnes 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
do not bring hastily to court. Otherwise, what will you do in the end when your neighbor puts you to shame?
Don’t be hasty in bringing charges to court. What will you do in the end when your neighbor shames you?
do not bring hastily to court. Otherwise, what will you do in the end when your neighbor puts you to shame?
Do not go out hastily to litigation, or what will you do afterward when your neighbor puts you to shame?
Tyndale line
Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame.
Go not forth hastily to strive, Lest thou know not what to do in the end thereof, When thy neighbor hath put thee to shame.
Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame.
Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbor hath put thee to shame.
Goe not foorth hastily to strife, least thou know not what to doe in the ende thereof, when thy neighbour hath put thee to shame.
Strictly literal
Go not forth hastily to strive, lest [thou know not] what to do in the end thereof, when thy neighbour hath put thee to shame.
Go not forth to strive, haste, turn, What dost thou in its latter end, When thy neighbour causeth thee to blush?
Do not go forth to strive, hurry, turn, || What do you do in its latter end, || When your neighbor causes you to blush?
Do not proceed to a contest hastily, lest [thou know not] what thou wilt have to do at its end, when thy neighbor hath put thee to confusion.
do not bring quickly to trial. For what will you do in the end when your neighbor puts you to shame?
From the Latin
The things which thy eyes have seen, utter not hastily in a quarrel: lest afterward thou mayst not be able to make amends, when thou hast dishonoured thy friend.
Simplified
don't rush to take legal action, for what are you going to do in the end when your neighbor shows you're wrong and humiliates you?
Do not be quick to go to law about what you have seen, for what will you do in the end, when your neighbour has put you to shame?
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 exhibit a high degree of agreement, with 8 of the 11 words matched. The Septuagint's translation reflects a similar caution against hasty legal actions, though its word order and phrasing differ.
אַל־ תֵּצֵ֥א לָרִ֗ב מַ֫הֵ֥ר פֶּ֣ן מַה־ תַּ֭עֲשֶׂה בְּאַחֲרִיתָ֑הּ בְּהַכְלִ֖ים אֹתְךָ֣ רֵעֶֽךָ׃
8 of the 11 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 25:8
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
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
מַהֵר (maher) means 'hastening' or 'quickly' and is used as both an adjective and an adverb. It conveys a sense of speed or urgency, suggesting actions done in a hurry. The entries consistently emphasize its meanings related to swiftness and promptness, with no significant disagreement noted among the lexicons.
מַהֵר adj. hastening, speedy, swift
base
מַהֵר adv. quickly, speedily
base
H4118a מַהֵר hastening, speedy, swift H4118b מַהֵר quickly, speedily
4118 maher mah-hare'
from 4116; properly, hurrying; hence (adverbially) in a
hurry:--hasteth, hastily, at once, quickly, soon, speedily,
suddenly.
see HEBREW for 04116
מַהֵר (ma.her) — quick.
adj
hurrying, speedy, swift, hastening
מַהֵר (ma.her) — quickly.
adv
quickly, speedily
V-Piel-Ptc — Verb · Piel · infinitive construct commonHVpcc
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
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
Part — PronounHPi
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
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
אַחֲרִית (achariyth) means 'end' or 'after-part' and encompasses concepts like the future, posterity, and remnants. It can refer to the last time or the latter part of events, often with prophetic implications. The word is derived from a root meaning 'to be behind' and is noted in various contexts, including discussions of time and lineage.
אַחֲרִית 61 n.f. after-part, end
base
H319 אַחֲרִית after-part, end
319 'achariyth akh-ar-eeth'
from 310; the last or end, hence, the future; also
posterity:--(last, latter) end (time), hinder (utter) -most,
length, posterity, remnant, residue, reward.
see HEBREW for 0310
אַחֲרִית (a.cha.rit) — end.
1) after part, end
1a) end, issue, event
1b) latter time (prophetic for future time)
1c) posterity
1d) last, hindermost
Aramaic equivalent: a.cha.rit (אַחֲרִית "latter" H0320)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3fs
כָּלַם (kalam) is a Hebrew verb that primarily means to humiliate or insult. It has various forms, including Niphal (to be humiliated) and Hiphil (to humiliate others). The word conveys a sense of shame and confusion, indicating both the act of causing shame and the experience of being shamed.
[כָּלַם] vb. only Niph. Hoph. be humiliated, Hiph. humiliate
Niph. be humiliated, ashamed, put to shame, dishonoured, confounded
Hiph.
put to shame = insult, humiliate
exhibit shame
Hoph.
we were not insulted, humiliated
they were put to shame, dishonoured, confounded
base
H3637 [כָּלַם] only Niph. Hoph. be humiliated, Hiph. humiliate
3637 kalam kaw-lawm'
a primitive root; properly, to wound; but only figuratively,
to taunt or insult:--be (make) ashamed, blush, be confounded,
be put to confusion, hurt, reproach, (do, put to) shame.
כָּלַם (ka.lam) — be humiliated.
1) to insult, shame, humiliate, blush, be ashamed, be put to shame, be reproached, be put to confusion, be humiliated
1a) (Niphal)
1a1) to be humiliated, be ashamed
1a2) to be put to shame, be dishonoured, be confounded
1b) (Hiphil)
1b1) to put to shame, insult, humiliate, cause shame to
1b2) to exhibit shame
1c) (Hophal)
1c1) to be insulted, be humiliated
1c2) to be put to shame, be dishonoured, be confounded
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp2ms — Particle · suffixHTo/Sp2ms
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms