Proverbs 25:9 — Word Study
WLCרִֽ֭יבְךָ רִ֣יב אֶת־ רֵעֶ֑ךָ וְס֖וֹד אַחֵ֣ר אַל־ תְּגָֽל׃
BSAArguerîyb [debate, plead] your caserîyb [cause, matter] withʼêth your neighborrêaʻ [friend, companion] withoutʼal [not, let not] betrayinggâlâh▸ [disclosing, revealing] another’sʼachêr [someone else's, a different person's] confidenceçôwd [secret, counsel]
| Greek | English | Parsing |
|---|---|---|
| רִֽ֭יבְךָ | own case your | Noun common masculine singular construct, suffix |
| רִ֣יב | conduct | Verb, Qal, imperative second person masculine singular |
| אֶת־ | with | Preposition |
| רֵעֶ֑ךָ | neighbor your | Noun common masculine singular construct, suffix |
| וְס֖וֹד | and [the] secret of | Conjunction, noun common masculine singular construct |
| אַחֵ֣ר | another [person] | Adj |
| אַל־ | may not | Particle |
| תְּגָֽל׃ | you reveal | Verb, Piel, jussive second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Argue your case with your neighbor without betraying another’s confidence, |
| KJV | Debate thy cause with thy neighbour himself; and discover not a secret to another: |
| ASV | Debate thy cause with thy neighbor himself, And disclose not the secret of another; |
| YLT | Thy cause plead with thy neighbour, And the secret counsel of another reveal not, |
| WEB | Debate your case with your neighbor, and don’t betray the confidence of another, |
| BBE | Have a talk with your neighbour himself about your cause, but do not give away the secret of another: |
Where they part company is תְּגָֽל — see How Translations Differ.
The main clause presents the action, supported by a prepositional phrase and an adverbial phrase that adds a cautionary note.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרִיב
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 25:9
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 — Guidance on Disputesgenerated
Proverbs 25:9 offers practical advice on handling disputes, emphasizing the importance of discussing matters directly with the involved party while safeguarding the privacy of others. This principle is echoed in various teachings throughout the Bible, highlighting the value of integrity and respect in relationships, as seen in Matthew 18:15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 18:5–17 | And whoever welcomes a little child like this in My name welcomes Me. |
| 2 | Proverbs 11:13 | A gossip reveals a secret, but a trustworthy person keeps a confidence. |
| 3 | Proverbs 20:19 | He who reveals secrets is a constant gossip; avoid the one who babbles with his lips. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — רִ֣יב, rivgenerated
The word רִיב (riv) is a noun that signifies a dispute or conflict. It can refer to both legal and personal arguments, indicating a struggle that may be physical or verbal. The parsing indicates it is in the construct state, which shows a relationship to the suffix, meaning 'your case.'
This term encompasses various forms of contention, from lawsuits to personal disagreements, and emphasizes the necessity of addressing issues directly rather than through gossip or betrayal.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible (BSB), which uses the phrase Argue your case.
Sentence Structuregenerated
The finite verb רִ֣יב (riv) governs the main clause, which is followed by a prepositional phrase indicating the party involved, and concludes with a jussive verb phrase that emphasizes the prohibition against revealing secrets. The structure showcases the importance of the direct address, emphasizing the action of arguing as central.
The sentence flows from the imperative to the cautionary instruction, highlighting the relationship between the act of arguing and the necessity of discretion.
Septuagint Backgroundgenerated
The Septuagint translates רִיב as ἀναξώρει, which carries the connotation of bringing forth a case or argument. This choice reflects a focus on the act of presenting one's case rather than the dispute itself.
The Greek term suggests a more formal approach to the argument, which may indicate a broader understanding of legal and social disputes in the Hellenistic context.
In plain words — the whole versegenerated
Proverbs 25:9 advises that when you have a disagreement with a neighbor, you should discuss it directly with them but avoid revealing secrets about others. This guidance helps maintain trust and respect in relationships.
Frequently Asked Questionsgenerated
It means to discuss and present your side of a disagreement directly to the person involved, rather than involving others or spreading rumors.
Betraying someone's confidence can damage trust and relationships, making it harder to resolve conflicts and maintain healthy interactions.
You can apply this verse by addressing issues directly with those involved and being mindful of confidentiality when discussing matters that concern others.
This advice is relevant in personal disputes, workplace conflicts, or any situation where sensitive information is shared and trust is essential.
Reflection Questionsgenerated
- How can I ensure I approach disputes with my neighbors in a respectful manner?
- What steps can I take to maintain confidentiality when discussing sensitive matters?
- In what ways can I practice honesty and integrity in my conversations?
- How can I encourage others to resolve their conflicts directly without involving third parties?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 25:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDebate thy cause with thy neighbour [himself],.... Between thee and him alone; lay the matter before him, and hear what he has to say for himself, by which you will better judge of the nature of the
Read John Gill on Proverbs 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDebate thy cause with thy neighbour himself; and discover not a secret to another: Debate thy cause with thy neighbour (himself), and discover not a secret to another.
Read Robert Jamieson on Proverbs 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDebate thy cause with thy neighbour himself; if thou hast any quarrel with him, first try to compose it by private discourse with him. Compare 18:15 . Discover not a secret; any secret. Let no heat of contention provoke thee to divulge any of his secret counsels committed to thy trust, or to reproach him with any of his secret faults, as is usual in lawsuits and other contentions. Or, the secret; any secret difference between thee and him, which therefore is fittest to be ended secretly between you, and not to be imparted to any other.
Read Matthew Poole on Proverbs 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 25:9 Debate thy cause with thy neighbour [himself]; and discover not a secret to another:Ver. 9. Debate thy cause with thy neighbour, &c.] What shall I do then, may some say, if I may not right myself by law? You may, saith he, so you do it deliberately, and have first privately debated the cause out of desire of agreement, and moved for a compromise. See Matthew 18:15. And discover not the secret of another.] Merely to be revenged on him for some supposed injury. There are those who in their rage care not what they disclose to the prejudice of another. Charity chargeth the contrary. It claps a plaster on the sore, and then covers it with her hand, as surgeons use to do, that the…
Read John Trapp on Proverbs 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Debate thy cause with thy neighbour.—As our Lord says, “If thy brother trespass against thee, go and tell him his fault between thee and him alone” (Matthew 18:15). Or it may mean, “If you must go to law with another, do not drag others into the matter by disclosing their secrets in order to help your cause.
Read Charles John Ellicott on Proverbs 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Debate thy cause with thy neighbour] Take the advice of friends. Let both sides attend to their counsels; but do not tell the secret of thy business to any. After squandering your money away upon lawyers, both they and the judge will at last leave it to be settled by twelve of your fellow citizens! O the folly of going to law! O the blindness of men, and the rapacity of unprincipled lawyers! On this subject I cannot but give the following extract from Sir John Hawkins's Life of Dr. Johnson, which he quotes from Mr. Selwin, of London: "A man who deliberates about going to law should have, 1. A good cause; 2. A good purse; 3. A good skilful attorney; 4. Good evidence; 5. Good able…
Read AdamClarke on Proverbs 25 →CambridgeThe Cambridge Bible for Schools and Colleges9. a secret to] Rather, the secret of, A.V. marg. and R.V. The warning would seem to be against being betrayed by a litigious spirit into dishonourable conduct, and incurring the indelible shame of betraying confidence through eagerness to win your suit.
Read Cambridge on Proverbs 25 →Albert Barnes1798–1870Barnes' Notes on the BibleAn anticipation of the highest standard of ethical refinement Matthew 18:15, but with a difference. Here the motive is prudential, the risk of shame, the fear of the irretrievable infamy of the betrayer of secrets.
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
Argue your case with your neighbor without betraying another’s confidence,
Debate your case with your neighbor, and don’t betray the confidence of another,
Argue your case with your neighbor without betraying another’s confidence,
When you argue a case with your neighbor, do not reveal the secret of another person,
Tyndale line
Debate thy cause with thy neighbour himself; and discover not a secret to another:
Debate thy cause with thy neighbor himself, And disclose not the secret of another;
Debate thy cause with thy neighbour himself, and disclose not the secret of another:
Debate thy cause with thy neighbor himself ; and reveal not a secret to another:
Debate thy matter with thy neighbour, and discouer not the secret to another,
Strictly literal
Debate thy cause with thy neighbour, but reveal not the secret of another;
Thy cause plead with thy neighbour, And the secret counsel of another reveal not,
Plead your cause with your neighbor, || And do not reveal the secret counsel of another,
Carry on thy cause with thy neighbor; but lay not open the secret of another:
Argue your case between you and your neighbor himself and do not disclose another's secret,
From the Latin
Treat thy cause with thy friend, and discover not the secret to a stranger:
Simplified
Discuss the case with your neighbor himself, and don't betray someone else's secret,
Have a talk with your neighbour himself about your cause, but do not give away the secret of another:
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 show some correspondence, with four of the eight words matched. However, the Septuagint's word order and articles differ, indicating a distinct interpretative approach in the Greek translation.
רִֽ֭יבְךָ רִ֣יב אֶת־ רֵעֶ֑ךָ וְס֖וֹד אַחֵ֣ר אַל־ תְּגָֽל׃
4 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 25:9
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.
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
kon'-dukt.
See ETHICS.
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep — PrepositionHR
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
סוֹד (sod) refers to a council or assembly, often implying intimacy and close deliberation among its members. It encompasses meanings such as secret counsel and familiar conversation, particularly in the context of discussions among friends or with God. The term is derived from a root meaning 'to consult' and highlights the importance of shared deliberation.
סוֹד n.[m.] council, counsel
base
H5475 סוֹד council, counsel
5475 cowd sode
from 3245; a session, i.e. company of persons (in close
deliberation); by implication, intimacy, consultation, a
secret:--assembly, consel, inward, secret (counsel).
see HEBREW for 03245
סוֹד (sod) — counsel.
1) council, counsel, assembly
1a) council (of familiar conversation)
1a1) divan, circle (of familiar friends)
1a2) assembly, company
1b) counsel
1b1) counsel (itself)
1b2) secret counsel
1b3) familiar converse, intimacy (with God)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Adj — AdjHAamsa
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
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Piel-Juss-2ms — Verb · Piel · jussive second person masculine singularHVpj2ms