Proverbs 26:2 — Word Study
WLCכַּצִּפּ֣וֹר לָ֭נוּד כַּדְּר֣וֹר לָע֑וּף כֵּ֥ן קִֽלְלַ֥ת חִ֝נָּ֗ם ל֣וֹ תָבֹֽא׃
BSALike a flutteringnûwd [wandering] sparrowtsippôwr or dartingʻûwph [swiftly] swallowdᵉrôwr an undeservedchinnâm [unjust, undeserved, causeless] curseqᵉlâlâh [without reason or purpose] does notlôʼ [come to rest, alight, land] come to restbôwʼ▸
| Greek | English | Parsing |
|---|---|---|
| כַּצִּפּ֣וֹר | like bird | Preposition, noun common both singular absolute |
| לָ֭נוּד | for fluttering | Preposition, verb qal infinitive construct common |
| כַּדְּר֣וֹר | like swallow | Preposition, noun common feminine singular absolute |
| לָע֑וּף | for flying | Preposition, verb qal infinitive construct common |
| כֵּ֥ן | so | Adverb |
| קִֽלְלַ֥ת | a curse | Noun common, feminine singular construct |
| חִ֝נָּ֗ם | without cause | Adverb |
| ל֣וֹ | to him | Preposition, suffix |
| תָבֹֽא׃ | it will come | Verb, Qal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like a fluttering sparrow or darting swallow, an undeserved curse does not come to rest. |
| KJV | As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. |
| ASV | As the sparrow in her wandering, as the swallow in her flying, So the curse that is causeless alighteth not. |
| YLT | As a bird by wandering, as a swallow by flying, So reviling without cause doth not come. |
| WEB | Like a fluttering sparrow, like a darting swallow, so the undeserved curse doesn’t come to rest. |
| BBE | As the sparrow in her wandering and the swallow in her flight, so the curse does not come without a cause. |
Where they part company is חִ֝נָּ֗ם — see How Translations Differ.
The verse begins with a simile that sets the tone, followed by a description of the curse and its action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 26:2
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 Cursesgenerated
Proverbs 26:2 illustrates the fleeting nature of an undeserved curse by likening it to birds that flit about without settling. This proverb is part of a broader discourse on the behavior of fools and the consequences of their actions, as seen in the surrounding verses. It serves as a reminder that unjust words lack permanence and power.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 23:8 | How can I curse what God has not cursed? How can I denounce what the LORD has not denounced? |
| 2 | Deuteronomy 23:4–5 | For they did not meet you with food and water on your way out of Egypt, and they hired Balaam son of Beor from Pethor in Aram-naharaim to curse you. |
| 3 | 1 Samuel 14:28–29 | Then one of the soldiers told him, “Your father bound the troops with a solemn oath, saying, ‘Cursed is the man who eats food today.’ That is why the people are faint.” |
| 4 | 1 Samuel 17:43 | “Am I a dog,” he said to David, “that you come at me with sticks?” And the Philistine cursed David by his gods. |
| 5 | 2 Samuel 16:12 | Perhaps the LORD will see my affliction and repay me with good for the cursing I receive today.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חִ֝נָּ֗ם, chi.Namgenerated
The word חִ֝נָּ֗ם (*chi.Nam*) is an adverb meaning 'for nothing' or 'without cause.' It indicates something done without reason or merit, often associated with actions that are unjust or undeserved. In this context, it emphasizes that a curse lacking justification does not take hold.
The parsing as an adverb suggests its role in modifying the noun קִֽלְלַ֥ת (*ki.Lat*), which means 'curse.' This connection highlights the nature of the curse as being baseless, reinforcing the idea that it cannot find a place to rest.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses undeserved for חִ֝נָּ֗ם, while the KJV and ASV choose causeless, emphasizing the lack of justification for the curse.
Where others part company with the BSB, they do so over the rendering of חִ֝נָּ֗ם. The DRA, LSV, NETB, and YLT opt for without cause, which conveys a similar sense of lack but varies in phrasing.
Sentence Structuregenerated
The main clause centers around the finite verb תָבֹֽא (*ta.Vo'*), meaning 'it will come.' This verb is supported by a series of prepositional phrases and noun phrases that describe the curse and its nature.
The structure emphasizes the simile at the beginning, with כַּצִּפּ֣וֹר (*ka.tzi.Por*) and כַּדְּר֣וֹר (*ka.de.Ror*) setting the scene for the comparison, while the main action revolves around the curse's inability to settle.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word חִ֝נָּ֗ם is rendered as ματαία (*mataia*), which means 'vain' or 'empty.' This choice reflects a broader interpretation of the curse as lacking substance or effectiveness.
The Greek translation uses ὄρνεα (*orneā*) for צִפּוֹר (*tsippowr*), indicating a general term for birds, which aligns with the imagery of fleetingness.
In plain words — the whole versegenerated
Proverbs 26:2 compares an undeserved curse to a fluttering sparrow or darting swallow, showing that such a curse cannot settle or take effect. This verse teaches that unjust words lack power and permanence.
Frequently Asked Questionsgenerated
An undeserved curse refers to a wish for harm that is not justified or warranted, implying that it lacks power to affect the person it is directed towards.
Birds, like sparrows and swallows, are known for their quick and erratic movements, symbolizing the transient nature of an undeserved curse.
This phrase emphasizes that a curse without cause cannot find a place to settle, reinforcing the idea of its ineffectiveness.
This verse fits within a larger context of Proverbs that addresses the foolishness of speaking unjustly, highlighting the consequences of such actions.
Reflection Questionsgenerated
- In what situations have I seen words or curses that lacked justification?
- How can I ensure that my words are constructive and not unjust?
- What lessons can I learn from the imagery of birds in this proverb?
- How does understanding the nature of undeserved curses affect my perspective on conflicts?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of curses and their effectiveness, illustrating the timeless wisdom found in Proverbs.
“As birds and sparrows fly away, so the curse causeless shall not come upon any one.” And again [Solomon] says, “Those that bring reproaches are exceedingly foolish.” But as the bee, a creature as to its strength feeble,Early Church Fathers on Proverbs 26 →
“As birds and sparrows fly away, so the curse causeless shall not come upon any one.” And again [Solomon] says, “Those that bring reproaches are exceedingly foolish.” But as the bee, a creature as to its strength feeble,Early Church Fathers on Proverbs 26 →
For as a bird flying to lofty places, etc. Words are rightly compared to birds because they fly through the air sounding, from the mouth of the speaker to the ears of the listener;Early Church Fathers on Proverbs 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 26:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs the bird by wandering, as the swallow by flying,.... As a bird, particularly the sparrow, as the word (h) is sometimes rendered, leaves its nest and wanders from it; and flies here and there, and
Read John Gill on Proverbs 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs the bird by wandering, as the swallow by flying, so the curse causeless shall not come.
Read Robert Jamieson on Proverbs 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy wandering from place to place; by its perpetual restlessness it secures itself from the fowler, that he cannot shoot at it, nor spread his net over it. Shall not come, to wit, upon the innocent person, but he shall escape from it like a bird, &c.
Read Matthew Poole on Proverbs 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 26:2 As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.Ver. 2. As the bird by wandering, and the swallow,] i.e., As these may fly where they will, and nobody cares, or is the worse; so here. And as birds tired with much wandering, and not finding where to rest, return again to their nest, after that they have beat the air with weary wing; so the causeless curse returns to the author. Cursing men are cursed men. So the curse causeless shall not come.] What was David the worse for Shimei’ s rash railings? Or Jeremiah for all the people’ s cursings of him? Or the Christian churches for the Jews cursing them in their daily prayers, with a…
Read John Trapp on Proverbs 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) As the bird by wandering, as the swallow by flying.—Rather, As the bird (any small one, especially the sparrow) is made for wandering, and the swallow for flying (where it pleases), so the curse causeless (i.e., spoken without reason) shall not come (reach its destination). The Hebrew reads in the margin “to him,” instead of “not,” in the sense that a causeless curse, though it passes out of sight like a bird in its flight, yet returns “to him” who uttered it—an idea expressed in more than one English proverb. (Comp. Psalms 109:17-18; Isaiah 55:11.)
Read Charles John Ellicott on Proverbs 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. As the bird] צפור tsippor is taken often for the sparrow; but means generally any small bird. As the sparrow flies about the house, and the swallow emigrates to strange countries; so an undeserved malediction may flutter about the neighbourhood for a season: but in a short time it will disappear as the bird of passage; and never take effect on the innocent person against whom it was pronounced.
Read AdamClarke on Proverbs 26 →CambridgeThe Cambridge Bible for Schools and Colleges2. bird] Rather, sparrow. The mention of a particular bird, the swallow, in the next clause makes it probable that a particular bird is intended here also. come] Rather, light. The whole proverb gains by the rendering of R.V.: As the sparrow in her wandering, as the swallow in her flying, So the curse that is causeless lighteth not. The reading, “shall come to him” (who invokes it), instead of “shall not come,” which involves the change of only a single letter in the Hebrew, mars the force and beauty of the comparison. It may perhaps have been suggested by the idea that the subject of this verse—he who invokes the curse—would be “the fool,” as in the group of Proverbs , vv1-12 here.…
Read Cambridge on Proverbs 26 →Albert Barnes1798–1870Barnes' Notes on the Biblei. e., “Vague as the flight of the sparrow, aimless as the wheelings of the swallow, is the causeless curse.
Read Albert Barnes 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 a fluttering sparrow or darting swallow, an undeserved curse does not come to rest.
Like a fluttering sparrow, like a darting swallow, so the undeserved curse doesn’t come to rest.
Like a fluttering sparrow or darting swallow, an undeserved curse does not come to rest.
Like a fluttering bird or like a flying swallow, so a curse without cause does not come to rest.
Tyndale line
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.
As the sparrow in her wandering, as the swallow in her flying, So the curse that is causeless alighteth not.
As the sparrow in her wandering, as the swallow in her flying, so the curse that is causeless lighteth not.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.
As the sparowe by flying, and the swallow by flying escape, so the curse that is causeles, shall not come.
Strictly literal
As the sparrow for flitting about, as the swallow for flying, so a curse undeserved shall not come.
As a bird by wandering, as a swallow by flying, So reviling without cause doth not come.
As a bird by wandering, as a swallow by flying, || So reviling without cause does not come.
As the bird [cometh] to flit away, as the swallow, to fly off: so will an undeserved curse not come [to fulfillment].
As the sparrow flitters and the swallow darts when they fly, so an undeserved curse does not alight.
From the Latin
As a bird flying to other places, and a sparrow going here or there: so a curse uttered without cause shall come upon a man.
Simplified
A curse that isn't deserved won't land on the person, like a fluttering sparrow or a flitting swallow.
As the sparrow in her wandering and the swallow in her flight, so the curse does not come without a cause.
Word by word, the decisions they made
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 of Proverbs 26:2 states, 'Like a fluttering sparrow or darting swallow, an undeserved curse does not come to rest.' The Septuagint, while it contains some matching words, does not provide a complete translation of this verse, making it difficult to determine if it agrees or differs in meaning. Therefore, the primary witness for this verse is the Masoretic Text, which stands alone in its wording and meaning.
כַּצִּפּ֣וֹר לָ֭נוּד כַּדְּר֣וֹר לָע֑וּף כֵּ֥ן קִֽלְלַ֥ת חִ֝נָּ֗ם ל֣וֹ תָבֹֽא׃
6 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 26:2
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.
צִפּוֹר (tsippowr) means 'bird' and can refer to a singular bird or birds collectively. It is derived from a root meaning 'to hop' and is associated with small birds like sparrows. The Aramaic equivalent is צְפַר (tse.phar).
צִפּוֹר, צִפֹּר 40 n.f. bird
base
H6833 צִפּוֹר, צִפֹּר bird
6833 tsippowr tsip-pore'
or tsippor {tsip-pore'}; from 6852; a little bird (as
hopping):--bird, fowl, sparrow.
see HEBREW for 06852
צִפּוֹר (tsip.por) — bird.
1) bird, fowl
1a) bird (singular)
1b) birds (coll)
Aramaic equivalent: tse.phar (צְפַר "bird" H6853)
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
Bird
Birds are divided in the Mosaic law into two classes, (1) the clean (Lev. 1:14-17; 5:7-10; 14:4-7), which were offered in sacrifice; and (2) the unclean (Lev. 11:13-20). When offered in sacrifice, they were not divided as other victims were (Gen. 15:10). They are mentioned also as an article of food (Deut. 14:11). The art of snaring wild birds is referred to (Ps. 124:7; Prov. 1:17; 7:23; Jer. 5:27). Singing birds are mentioned in Ps. 104:12;
The Hebrew word נוּד (*nuwd*) is a primitive root meaning to move to and fro or wander. It encompasses a range of actions including shaking, fluttering, and showing grief, as well as more figurative uses like taunting or consoling. The entries detail various forms and nuances, such as causing others to wander or moving oneself in grief.
נוּד vb. move to and fro, wander, shudder, shew grief
Qal
move to and fro, wander aimlessly, as fugitive
flutter
waver, wave, shake
shew grief (i.e. by shaking or nodding head)
Hiph.
cause to wander aimlessly, as fugitives
make a wagging, wag with the head
Hoph. and the worthless, like briers made to flutter (tossed away) are they
Hithpo‛lel
move oneself to and fro, sway, totter
shake oneself, in excitement
bemoan oneself
base
H5110 נוּד move to and fro, wander, shudder, shew grief
5110 nuwd nood
a primitive root; to nod, i.e. waver; figuratively, to
wander, flee, disappear; also (from shaking the head in
sympathy), to console, deplore, or (from tossing the head in
scorn) taunt:--bemoan, flee, get, mourn, make to move, take
pity, remove, shake, skip for joy, be sorry, vagabond, way,
wandering.
נוּד (nud) — to wander.
1) to shake, waver, wander, move to and fro, flutter, show grief, have compassion on
1a) (Qal)
1a1) to move to and fro, wander (aimlessly), take flight
1a2) to flutter
1a3) to waver, wave, shake
1a4) to show grief
1a4a) to lament, condole, show sympathy
1b) (Hiphil)
1b1) to cause to wander (aimlessly)
1b2) to make a wagging, wag (with the head)
1c) (Hithpolel)
1c1) to move oneself to and fro, sway, totter
1c2) to shake oneself
1c3) to bemoan oneself
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
דְּרוֹר (drowr) refers to a type of bird, specifically a swallow. The entries consistently identify it as such, with no significant variations in meaning across the lexicons.
דְּרוֹר n.f. swallow
base
H1866 דְּרוֹר
1866 drowr der-ore'
the same as 1865, applied to a bird; the swift, a kind of
swallow:--swallow.
see HEBREW for 01865
דְּרוֹר (de.ror) — swallow.
a swallow, bird
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
swal'-o (deror; strouthos, in Proverbs and Psalms, chelidon, in Isa; Latin Hirundo rustica): A small long-winged bird of exhaustless flight, belonging to the family Hirundinidae. Deror means the bird of freedom, and as the swallow is of tireless wing, it has been settled upon as fitting the requirements of the text. In the passages where `aghur is translated "swallow," there is a mistake, that word referring to the crane. There is also a word, cuc or cic, that means a rushing sound, that is incorrectly translated "swallow," when it should be "swift" (Cypselus apus).
These birds are near relatives and so alike on the wing as to be indistinguishable to any save a close observer. Yet the Hebrews knew and made a difference. The swallow is a trifle larger and different in color. It remains all the year, while in numerous instances the swift migrates and is a regular sign of returning spring.…
Swallow
(1.) Heb. sis (Isa. 38:14; Jer. 8:7), the Arabic for the swift, which “is a regular migrant, returning in myriads every spring, and so suddenly that while one day not a swift can be seen in the country, on the next they have overspread the whole land, and fill the air with their shrill cry.” The swift (cypselus) is ordinarily classed with the swallow, which it resembles in its flight, habits, and migration.
(2.) Heb. deror, i.e., “the bird of freedom” (Ps. 84:3; Prov. 26:2), properly rendered swallow, distinguished for its swiftness of flight, its love of freedom, and the impossibility of retaining it in captivity. In
Heb. deror in (Psalms 84:3; Proverbs 26:2) Heb. ’agur in (Isaiah 38:14; Jeremiah 8:7) but "crane" is more probably the true signification of ’agur [CRANE]). The rendering of the Authorized Version for deror seems correct. The characters ascribed in the passages where the names occur are strictly applicable to the swallow, viz., its swiftness of flight, its meeting in the buildings of the temple, its mournful, garrulous note, and its regular migrations, shared indeed in common with several others. Many species of swallow occur in Palestine. All those common in England are found.
עוּף (uwph) is a Hebrew verb primarily meaning 'to fly,' with various nuances including hovering and fleeing. It can also imply covering or dimness, as seen in the related noun תְּעֻפָה (teʾuphah), which refers to gloom. The word appears in different forms, such as Qal and Hiphil, indicating various actions related to flight.
עוּף vb. fly
Qal
fly, of birds
hover (protectingly)
fly away
Hiph. dost thou cause thine eyes to fly
Pō‛l.
fly about, to and fro
cause to fly to and fro, brandish
Hithpō‛l. like a bird their glory shall fly away
H5774a עוּף fly H5774b תְּעֻפָה n. f. id. [מוּעָף]
5774 `uwph oof
a primitive root; to cover (with wings or obscurity); hence
(as denominative from 5775) to fly; also (by implication of
dimness) to faint (from the darkness of swooning):--brandish,
be (wax) faint, flee away, fly (away), X set, shine forth,
weary.
see HEBREW for 05775
עוּף (uph) — to fly.
v
1) to fly, fly about, fly away
1a)(Qal)
1a1) to fly, hover
1a2) to fly away
1b) (Hiphil) to cause to fly, light upon
1c) (Polel)
1c1) to fly about or to and fro
1c2) to cause to fly to and fro, brandish
1d) (Hithpolel) to fly away
2) (Qal) to cover, be dark
תְּעֻפָה (te.u.phah) — gloom.
gloom
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
קְלָלָה (qlalah) means 'curse' and is derived from the root word for vilification. It encompasses meanings related to cursing, vilification, and execration. The term appears in contexts of condemnation and negative speech.
קְלָלָה 33 n.f. curse
base
H7045 קְלָלָה curse
7045 qlalah kel-aw-law'
from 7043; vilification:--(ac-)curse(-d, - ing).
see HEBREW for 07043
קְלָלָה (qe.la.lah) — curse.
curse, vilification, execration
N-fs — Noun common · feminine singular constructHNcfsc
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
חִנָּם (chinnam) means 'for nothing' or 'gratis,' indicating something given without cost or reason. It conveys ideas of being free, undeserved, or in vain. The word is derived from a root meaning 'to be devoid of advantage.' Various lexicons emphasize its use in contexts that highlight lack of purpose or cause.
חִנָּם subst., used chiefly in the accus. as adv.—lit. out of favour; i.e.
gratis, gratuitously, for nothing
for no purpose, in vain
gratuitously, without cause, undeservedly
base
H2600 חִנָּם lit. out of favour; i.e. . gratis, gratuitously, for nothing
. for no purpose, in vain
. gratuitously, without cause, undeservedly
2600 chinnam khin-nawm'
from 2580; gratis, i.e. devoid of cost, reason or
advantage:--without a cause (cost, wages), causeless, to cost
nothing, free(-ly), innocent, for nothing (nought, in vain.
see HEBREW for 02580
חִנָּם (chin.nam) — for nothing.
1) freely, for nothing, without cause
1a) gratis, gratuitously, for nothing
1b) for no purpose, in vain
1c) gratuitously, without cause, undeservedly
Adv — AdverbHD
kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Ex 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Da 2:12 for kol-qebhel denah, and in 2Ch 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Mt 19:5; Mr 10:7); dia touto, Joh 12:27; Ro 1:26; 13:6; 15:9…
→ See ACTIONS AT LAW
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…