Proverbs 26:17 — Word Study
WLCמַחֲזִ֥יק בְּאָזְנֵי־ כָ֑לֶב עֹבֵ֥ר מִ֝תְעַבֵּ֗ר עַל־ רִ֥יב לֹּֽא־ לֽוֹ׃
BSALike one who grabschâzaq [seizes, lays hold of] a dogkeleb [a lowly or despised creature] by the earsʼôzen [the organ of hearing] is a passerbyʻâbar [one who crosses over, transitions] who meddlesʻâbar [interferes, involves himself] inʻal a quarrelrîyb [strife, dispute] notlôʼ
| Greek | English | Parsing |
|---|---|---|
| מַחֲזִ֥יק | [one who] takes hold | Verb, Hiphil, participle (active) masculine singular |
| בְּאָזְנֵי־ | on [the] ears of | Preposition, noun common feminine dual construct |
| כָ֑לֶב | a dog | Noun common, masculine singular absolute |
| עֹבֵ֥ר | a passer by | Verb, Qal, participle (active) masculine singular |
| מִ֝תְעַבֵּ֗ר | [who] becomes angry | Verb, Hithpael, participle (active) masculine singular |
| עַל־ | on | Preposition |
| רִ֥יב | a dispute | Noun common, masculine singular absolute |
| לֹּֽא־ | [which] not | Particle |
| לֽוֹ׃ | [belongs] to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like one who grabs a dog by the ears is a passerby who meddles in a quarrel not his own. |
| KJV | He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears. |
| ASV | He that passeth by, and vexeth himself with strife belonging not to him, Is like one that taketh a dog by the ears. |
| YLT | Laying hold on the ears of a dog, [Is] a passer-by making himself wrath for strife not his own. |
| WEB | Like one who grabs a dog’s ears is one who passes by and meddles in a quarrel not his own. |
| BBE | He who gets mixed up in a fight which is not his business, is like one who takes a dog by the ears while it is going by. |
Translations agree on the metaphorical nature of the verse, emphasizing the folly of meddling.
The sentence uses a simile to draw a comparison, emphasizing the foolishness of the action described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָזַק
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 26:17
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 Conflictgenerated
Proverbs 26:17 presents a vivid metaphor comparing unnecessary interference in others' disputes to the reckless act of grabbing a dog by the ears. This illustrates the folly of engaging in conflicts that do not belong to us, emphasizing the wisdom of choosing one's battles carefully. The surrounding verses provide further insights into the nature of wisdom and folly, urging discernment in our actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 17:11 | An evil man seeks only rebellion; a cruel messenger will be sent against him. |
| 2 | Proverbs 18:6 | A fool’s lips bring him strife, and his mouth invites a beating. |
| 3 | Proverbs 20:3 | It is honorable for a man to resolve a dispute, but any fool will quarrel. |
| 4 | Luke 12:14 | But Jesus replied, “Man, who appointed Me judge or executor between you?” |
| 5 | 2 Timothy 2:23–24 | But reject foolish and ignorant speculation, for you know that it breeds quarreling. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — מַחֲזִ֥יק, ma.cha.Zikgenerated
The word מַחֲזִ֥יק (maḥāziq) is a participle from the root חָזַק (ḥāzaq), which means to be strong or to seize. In this context, it describes someone who takes hold of something, implying a forceful or aggressive action.
As a participle in the active voice, it refers to a person who is actively engaging in the act of grabbing. The choice of this word highlights the impulsive nature of the passerby who meddles in disputes, paralleling the recklessness of grabbing a dog by its ears.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as the KJV and ASV, all of which use similar language to convey the metaphor of meddling in disputes.
Sentence Structuregenerated
The main finite verb is מַחֲזִ֥יק, one who takes hold, which governs the entire metaphor. The structure presents a comparison, with the first clause setting up the analogy and the second clause explaining the action of the passerby.
The sentence is structured to emphasize the folly of the passerby, with the simile כְּ introducing the comparison and the subsequent phrases detailing the nature of the meddling.
Septuagint Backgroundgenerated
The Septuagint translates מַחֲזִ֥יק as κρατῶν (kratōn), which means to hold or grasp. This choice aligns with the Hebrew meaning but may suggest a slightly different nuance of control or possession.
The translation of עֹבֵ֥ר as παρεμβαίνων (parembainōn) indicates interference, reinforcing the idea of meddling in others' affairs.
In plain words — the whole versegenerated
Proverbs 26:17 compares a meddlesome passerby to someone who grabs a dog by the ears. This suggests that interfering in disputes that do not belong to us is foolish and can lead to trouble.
Frequently Asked Questionsgenerated
To meddle means to interfere or involve oneself in a situation that does not concern you, often leading to unnecessary conflict.
Grabbing a dog by the ears can provoke it and lead to dangerous consequences, similar to how meddling in disputes can lead to trouble.
This verse teaches the importance of knowing when to stay out of conflicts that do not involve us, promoting peace and wisdom in our interactions.
Examples include giving unsolicited advice in personal disputes or trying to resolve conflicts that do not involve you.
Reflection Questionsgenerated
- In what situations have I found myself meddling in others' disputes?
- How can I practice wisdom by choosing not to interfere in conflicts that are not my own?
- What are the potential consequences of getting involved in someone else's quarrel?
- How can I support friends or family without overstepping into their conflicts?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the folly of unnecessary disputes and referencing Paul's teachings on avoiding strife.
As he who takes a dog by the ears, etc. The Apostle says, Do not strive about words to no profit, to the ruin of the hearers (II Tim. II).Early Church Fathers on Proverbs 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 26:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that passeth by, and meddleth with strife [belonging] not to him,.... One that going along the streets, and passing by the door, where two or more persons are quarrelling, and he thrusts himself
Read John Gill on Proverbs 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears. He that passeth by, (and) meddleth with [or as the Hithpael of `aabar (H5674) means (cf.
Read Robert Jamieson on Proverbs 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that passeth by; who is going upon the way, and about his business. But this word is by some referred to the last clause, is like one that taketh a dog by the ears as he is passing by him, without any thought of doing him harm; which agrees very well both with the order of the words in the Hebrew text, and with the matter of the other clause, to which this similitude is referred. Belonging not to him; in which he is not concerned, nor any way obliged to meddle. Is like one that taketh a dog by the ears; exposeth himself to great and needless hazards, as a man that causelessly provoketh a mastiff dog against himself.
Read Matthew Poole on Proverbs 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 26:17 He that passeth by, [and] meddleth with strife [belonging] not to him, [is like] one that taketh a dog by the ears.Ver. 17. He that passeth by and meddleth, &c.] Two kind of studies have I always hated, saith one: Studium partium, et studium novarum forum. Study of parts, and study of new markets. They that enter strife without calling, saith another, do commonly hazard themselves into trouble without comfort. This was Jehoshaphat’ s folly at Jabeshgilead, and, as some think, Josiah’ s when he went up against Pharaohnecho, thinking thereby to ingratiate with the Assyrian, Pharaoh’ s professed enemy. It is from idleness usually that men are thus busy in other men’ s matters…
Read John Trapp on Proverbs 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Meddleth with strife.—Rather, that is excited with strife. If quarrelling and taking revenge on our own account are forbidden (Romans 12:18-19), how much more is the mixing up of ourselves in the disputes of other persons. Like one that taketh a dog by the ears.—Who deserves to be bitten for his pains, the usual result of interfering in quarrels.
Read Charles John Ellicott on Proverbs 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. He that passeth by] This proverb stands true ninety-nine times out of a hundred, where people meddle with domestic broils, or differences between men and their wives.
Read AdamClarke on Proverbs 26 →CambridgeThe Cambridge Bible for Schools and Colleges17. meddleth] Rather, vexeth himself, R.V. See Proverbs 20:2, where the same word is rendered, provoketh to anger, A.V. and R.V. text, or angereth himself against, R.V. marg. Of course in this place the “meddling” is implied as the consequence of his “vexing himself.” He is provoked to interfere. By neglecting the Heb. accents the word rendered passeth by is transferred in R.V. margin to the dog: “a passing dog.” But the force of the proverb lies in the fact that the man who is provoked to interfere is a mere passer by; the strife in no way belongs to him. the ears] The LXX. substitute, the tail: ὁκρατῶνκέρκονκυνός. The meaning in either case is, he deserves to be bitten for his pains. “The…
Read Cambridge on Proverbs 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Taketh a dog by the ears — Septuagint: “By the tail.” This is a striking metaphor, representing a difficulty which we cannot get out of without danger and injury.
Read Daniel Denison Whedon on Proverbs 26 →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
Like one who grabs a dog by the ears is a passerby who meddles in a quarrel not his own.
Like one who grabs a dog’s ears is one who passes by and meddles in a quarrel not his own.
Like one who grabs a dog by the ears is a passerby who meddles in a quarrel not his own.
Like one who grabs a wild dog by the ears, so is the person passing by who becomes furious over a quarrel not his own.
Tyndale line
He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears.
He that passeth by, and vexeth himself with strife belonging not to him, Is like one that taketh a dog by the ears.
He that passeth by, and vexeth himself with strife belonging not to him, is like one that taketh a dog by the ears.
He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears.
He that passeth by and medleth with the strife that belongeth not vnto him, is as one that taketh a dog by the eares.
Strictly literal
He that passing by vexeth himself with strife belonging not to him, is [like] one that taketh a dog by the ears.
Laying hold on the ears of a dog, [Is] a passer-by making himself wrath for strife not his own.
Laying hold on the ears of a dog, || [Is] a passer-by making himself wrath for strife [that is] not his own.
As is one that taketh hold of a dog by the ears, so is he that passing by becometh excited about a dispute which concerneth him not.
Like one who takes hold of the ears of a dog, is a passerby who becomes angry at a dispute that is not his own.
From the Latin
As he that taketh a dog by the ears, so is he that passeth by in anger, and meddleth with another man’s quarrel.
Simplified
Interfering in someone else's quarrel is like grabbing a stray dog by the ears.
He who gets mixed up in a fight which is not his business, is like one who takes a dog by the ears while it is going by.
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 reads מַחֲזִ֥יק בְּאָזְנֵי־ כָ֑לֶב עֹבֵ֥ר מִ֝תְעַבֵּ֗ר עַל־ רִ֥יב לֹּֽא־ לֽוֹ׃, while the Septuagint matches only three of the nine words, showing some divergence in wording but retaining the core meaning.
מַחֲזִ֥יק בְּאָזְנֵי־ כָ֑לֶב עֹבֵ֥ר מִ֝תְעַבֵּ֗ר עַל־ רִ֥יב לֹּֽא־ לֽוֹ׃
3 of the 9 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 26:17
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.
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
hold: In the American Standard Revised Version frequently "stronghold" (Jud 9:49; 1Sa 22:4; 24:22; 2Sa 5:17; 23:14; 1Ch 11:16; 12:16). See FORTIFICATION. In Re 18:2 for the King James Version "cage" (phulake) the Revised Version (British and American) substitutes, as in first clause, "hold," and in the margin "prison."
Hold
A fortress, the name given to David’s lurking-places (1 Sam. 22:4, 5; 24:22).
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
Prep | N-fd — Preposition · noun common feminine dual constructHR/Ncfdc
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 כֶּ֫לֶב (*keleb*) means 'dog' and can refer to the animal literally or figuratively in contexts of contempt or abasement. It also denotes male cult prostitutes in a euphemistic sense. The term appears in various Old Testament verses, often associated with negative connotations, such as in 1 Samuel 17:43 and 2 Samuel 9:8.
כֶּ֫לֶב n.m. I S 24:15 dog (NH id.; Ph. כלב; Aram. כֶּ֫לְבָּא, Syriac; Ar. Arabic; Eth. Ethiopic As. kalbu DI HWB 328)—abs. כ׳ Ju 7:5 + 16 t., כָּ֑לֶב ψ 59:7, 15; pl. כְּלָבִים 1 K 14:11 + 12 t.; cstr. כַּלְבֵי Jb 30:1; sf. כְּלָבֶיךָ ψ 68:24;—dog:
lit. 1 K 14:11 16:4 21:19, 19, 23, 24 22:38 2 K 9:10, 36 (all of fierce, hungry dogs, devouring dead bodies and licking blood); cf. Je 15:3 and (לְשׁוֹן כְּלָבֶיךָ) ψ 68:24; eating torn flesh, Ex 22:30 (E), כַּלְבֵי צֹאנִי = my sheep-dogs, only Jb 30:1 (in both these with implied inferiority); dog-sacrifice was a heathen rite Read the full entry →
H3611 כֶּ֫לֶב dog
3611 keleb keh'-leb
from an unused root means. to yelp, or else to attack; a dog;
hence (by euphemism) a male prostitute:--dog.
כֶּ֫לֶב (ke.lev) — dog.
1) dog
1a) dog (literal)
1b) contempt or abasement (fig.)
1c) of pagan sacrifice
1d) of male cult prostitute (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
kelebh; (compare Arabic kelb, "dog"); kuon; (and diminutive kunarion): References to the dog, both in the Old Testament and in the New Testament, are usually of a contemptuous character. A dog, and especially a dead dog, is used as a figure of insignificance. Goliath says to David (1Sa 17:43): "Am I a dog, that thou comest to me with staves?" David says to Saul (1Sa 24:14): "After whom dost thou pursue? after a dead dog, after a flea." Mephibosheth says to David (2Sa 9:8): "What is thy servant, that thou shouldest look upon such a dead dog as I am?" The same figure is found in the words of Hazael to Elisha (2Ki 8:13). The meaning, which is obscure in the King James Version…
Dog
Frequently mentioned both in the Old and New Testaments. Dogs were used by the Hebrews as a watch for their houses (Isa. 56:10), and for guarding their flocks (Job 30:1). There were also then as now troops of semi-wild dogs that wandered about devouring dead bodies and the offal of the streets (1 Kings 14:11; 16:4; 21:19, 23; 22:38; Ps. 59:6, 14).
As the dog was an unclean animal, the terms “dog,” “dog’s head,” “dead dog,” were used as terms of reproach or of humiliation (1 Sam. 24:14; 2 Sam. 3:8; 9:8; 16:9). Paul calls false apostles “dogs” (
an animal frequently mentioned in Scripture. It was used by the hebrews as a watch for their houses, (Isaiah 56:10) and for guarding their flocks. (Job 30:1) Then also, as now troops of hungry and semi-wild dogs used to wander about the fields and the streets of the cities, devouring dead bodies and other offal, (1 Kings 14:11; 21:19,23; 22:38; Psalms 59:6) and thus became so savage and fierce and such objects of dislike that fierce and cruel enemies are poetically styled dogs in (Psalms 22:16,20) moreover the dog being an unclean animal, (Isaiah 66:3) the epithets dog, dead dog, dog’s head, were used as terms of reproach or of humility in speaking of one’s self. (
There are many dogs in the countries where the Bible was written, but the people do not like them as well as we do, and do not let them live about their yards and houses. So the dogs go wandering about without any master, and live on whatever they can find in the streets or around the markets. In Ps 59 you will find the verse: "They return at evening; they make a noise like a dog, and go round about the city,"-and a little farther on you will see, "Let them wander up and down for meat, and grudge if they be not satisfied." These verses show that the dogs wandered about in those days just as they do now. Sometimes when they do not find enough to eat, they become very fierce and cruel, so that you would be afraid to meet one of them.
There is a sad story in some of the chapters of the two books of Kings, in which you will find these dogs mentioned. There was a very proud and wicked queen…
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Hithpael — Verb · Hithpael · participle (active) masculine singularHVtrmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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 — Noun common · masculine singular absoluteHNcmsa
→ (About property)
→ See PROPERTY
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
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms