Proverbs 27:14 — Word Study
WLCמְבָ֘רֵ֤ךְ רֵעֵ֨הוּ׀ בְּק֣וֹל גָּ֭דוֹל בַּבֹּ֣קֶר הַשְׁכֵּ֑ים קְ֝לָלָ֗ה תֵּחָ֥שֶׁב לֽוֹ׃
BSAIf one blessesbârak [praises, honors] his neighborrêaʻ [friend, companion] with a loudgâdôwl [great, boisterous] voiceqôwl [sound, utterance] earlyshâkam [at the break of day] in the morningbôqer [at dawn, when day begins] it will be countedchâshab▸ [reckoned, considered] ◂as a curseqᵉlâlâh [a wish for harm, evil]
| Greek | English | Parsing |
|---|---|---|
| מְבָ֘רֵ֤ךְ | [one who] blesses | Verb, Piel, participle (active) masculine singular |
| רֵעֵ֨הוּ׀ | neighbor his | Noun common masculine singular construct, suffix |
| בְּק֣וֹל | with a voice | Preposition, noun common masculine singular absolute |
| גָּ֭דוֹל | great | Adj |
| בַּבֹּ֣קֶר | in the morning | Preposition, noun common masculine singular absolute |
| הַשְׁכֵּ֑ים | rising early | Verb, Hiphil, infinitive absolute |
| קְ֝לָלָ֗ה | a curse | Noun common, feminine singular absolute |
| תֵּחָ֥שֶׁב | it is reckoned | Verb, Niphal, imperfect third person feminine singular |
| לֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If one blesses his neighbor with a loud voice early in the morning, it will be counted to him as a curse. |
| KJV | He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. |
| ASV | He that blesseth his friend with a loud voice, rising early in the morning, It shall be counted a curse to him. |
| YLT | Whoso is saluting his friend with a loud voice, In the morning rising early, A light thing it is reckoned to him. |
| WEB | He who blesses his neighbor with a loud voice early in the morning, it will be taken as a curse by him. |
| BBE | He who gives a blessing to his friend with a loud voice, getting up early in the morning, will have it put to his account as a curse. |
The translations agree on the meaning of בָּרַךְ — see How Translations Differ.
The verse is structured with a conditional clause followed by a result clause, emphasizing the cause-and-effect relationship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקְלָלָה
verbבָּרַךְ
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 27:14
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 — Practical Wisdom in Proverbsgenerated
Proverbs 27:14 presents a warning about the consequences of how we express our intentions. The surrounding verses emphasize the importance of careful speech and consideration for others, suggesting that even well-meaning words can be misinterpreted when delivered insensitively. This proverb serves as a reminder to be mindful of how our actions and words affect those around us.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 15:2–7 | He would get up early and stand beside the road leading to the city gate. Whenever anyone had a grievance to bring before the king for a decision, Absalom would call out and ask, “What city are you from?” And if he replied, “Your servant is from one of the tribes of Israel,” |
| 2 | 2 Samuel 16:16–19 | And David’s friend Hushai the Archite went to Absalom and said to him, “Long live the king! Long live the king!” |
| 3 | 2 Samuel 17:7–13 | Hushai replied, “This time the advice of Ahithophel is not sound.” |
| 4 | 1 Kings 22:6–13 | So the king of Israel assembled the prophets, about four hundred men, and asked them, “Should I go to war against Ramoth-gilead, or should I refrain?” “Go up,” they replied, “and the Lord will deliver it into the hand of the king.” |
| 5 | Jeremiah 28:2–4 | “This is what the LORD of Hosts, the God of Israel, says: ‘I have broken the yoke of the king of Babylon. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — בָּרַךְ, me.Va.Rekhgenerated
The verb בָּרַךְ (*barak*) is a Piel participle meaning '[one who] blesses.' It is derived from a root that implies kneeling, suggesting an act of reverence or honor. In this context, it refers to the act of praising or honoring someone, typically in a positive light.
However, the word can also carry a dual meaning, as it can imply a curse in certain contexts. This nuanced understanding is important here, as the verse suggests that a loud blessing may not be received as intended, reflecting the complexity of human interactions.
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.
Sentence Structuregenerated
The main verb of the verse is מְבָרֵךְ, blesses, which governs the structure. The clause is followed by a series of phrases detailing how and when the blessing occurs, emphasizing the manner of speech and the time of day.
The sentence is structured with the subject followed by the action and then additional descriptors, highlighting the importance of the context in which the blessing is given.
Septuagint Backgroundgenerated
The Septuagint translates בָּרַךְ with εὐλογῶν, which carries a similar meaning of blessing but may imply a more formal or religious context. This choice reflects the translators' understanding of the act of blessing as a significant and solemn expression.
The Greek term emphasizes the act of blessing as a positive gesture, yet the context of the verse warns of its potential misinterpretation, aligning with the Hebrew's dual meaning.
In plain words — the whole versegenerated
Proverbs 27:14 warns that if someone blesses their neighbor loudly in the morning, it may be seen as a curse instead. This verse teaches that the way we express our words matters, and that loud blessings can sometimes be misinterpreted.
Frequently Asked Questionsgenerated
To bless someone generally means to praise or honor them, often wishing them well.
A loud blessing early in the morning could be perceived as insincere or disruptive, leading to a negative interpretation.
Consider the tone and timing of your words when speaking to others, ensuring they are received positively.
It highlights the importance of being mindful of how our words may be perceived by others, especially in sensitive situations.
Reflection Questionsgenerated
- In what situations have I seen words misinterpreted, and how can I avoid that?
- How can I ensure my blessings to others are received positively?
- What are some examples of how tone and volume can affect communication?
- How can I practice being more mindful of my words in daily interactions?
The early church on this verse — how the Fathers read it
Bede comments on this verse, emphasizing the impact of excessive praise and its potential misinterpretation.
He who blesses his neighbor with a loud voice, etc. He who blesses his neighbor with a loud voice extols him with the favor of excessive praise;Early Church Fathers on Proverbs 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 27:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that blesseth his friend with a loud voice,.... So as not only to be heard by him, but by others; who is extravagant in his praises and commendations of him; who exceeds all bounds of modesty,
Read John Gill on Proverbs 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.
Read Robert Jamieson on Proverbs 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that blesseth his friend, that saluteth, or praiseth, and applaudeth him to his face, as the manner of flatterers is, with a loud voice, that both he and others may be sure to take notice of it; rising early in the morning to perform this office, to show his great forwardness, and diligence, and zeal in his service, which was the custom of the Romans afterward, and possibly of some of the Jews at this time; it shall be counted a curse to him his friend will value this kind of blessing no more than a curse, because it plainly discovers a base design, and is a high reflection upon him, as if he either did not understand such gross and palpable flattery, or were so ridiculously…
Read Matthew Poole on Proverbs 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 27:14 He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.Ver. 14. He that blesseth his friend with a loud voice.] Qui leonum laudibus murem obruit, that extols a man above measure, - as the false prophets did Ahab, and the people Herod, - that praiseth him to his face; which, when a court parasite did to Sigismund the emperor, he gave him a sound box on the ear. A preacher in Constantine’ s time, ausus est imperatorem in os beatum dicere, saith Eusebius, presumed to call the emperor a saint to his face; but he went away with a check. When Aristobulus the historian presented to Alexander the great book that he had written…
Read John Trapp on Proverbs 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) He that blesseth his friend with a loud voice . . .—If gratitude is to be acceptable, the time, place, and manner of shewing it must all be well chosen. A man who is so eager to express his thanks that he begins early in the morning, and in so loud a voice as to draw upon his patron the attention of all the bystanders, is looked upon as a nuisance; any one would as soon be cursed as blessed by him. So God loves heartfelt gratitude offered in secret. (Comp. Matthew 6:5-6.)
Read Charles John Ellicott on Proverbs 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. He that blesseth his friend] He who makes loud and public protestations of acknowledgments to his friend for favours received, subjects his sincerity to suspicion; and remember the Italian proverb elsewhere quoted:-"He who praises you more than he was wont to do, has either deceived you, or is about to do it." Extravagant public professions are little to be regarded.
Read AdamClarke on Proverbs 27 →CambridgeThe Cambridge Bible for Schools and Colleges14. Ostentatious professions of regard, like the profuse kisses of an enemy (Proverbs 27:6), justly incur the suspicion of sinister design.
Read Cambridge on Proverbs 27 →Albert Barnes1798–1870Barnes' Notes on the BibleThe picture of the ostentatious flatterer going at daybreak to pour out blessings on his patron. For any good that he does, for any thanks he gets, he might as well utter curses.
Read Albert Barnes on Proverbs 27 →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
If one blesses his neighbor with a loud voice early in the morning, it will be counted to him as a curse.
He who blesses his neighbor with a loud voice early in the morning, it will be taken as a curse by him.
If one blesses his neighbor with a loud voice early in the morning, it will be counted to him as a curse.
If someone blesses his neighbor with a loud voice early in the morning, it will be counted as a curse to him.
Tyndale line
He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.
He that blesseth his friend with a loud voice, rising early in the morning, It shall be counted a curse to him.
He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.
He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.
He that prayseth his friend with a loude voyce, rising earely in the morning, it shall be counted to him as a curse.
Strictly literal
He that blesseth his friend with a loud voice, rising early in the morning, it shall be reckoned a curse to him.
Whoso is saluting his friend with a loud voice, In the morning rising early, A light thing it is reckoned to him.
Whoever is greeting his friend with a loud voice, || Rising early in the morning, || It is reckoned a light thing to him.
When one saluteth his friend with a loud voice, when rising early in the morning, it will be counted a curse to him.
Whoever gives his neighbor a blessing with a loud voice early in the morning, that blessing will be considered to be a curse!
From the Latin
He that blesseth his neighbour with a loud voice, rising in the night, shall be like to him that curseth.
Simplified
If when you get up every morning you shout a loud hello to your neighbors, they will see that as a curse!
He who gives a blessing to his friend with a loud voice, getting up early in the morning, will have it put to his account as a curse.
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 agreement in the core concepts, though only a few words match directly. The Septuagint's rendering suggests a more formal interpretation of the blessing, while the Hebrew retains a more conversational tone.
מְבָ֘רֵ֤ךְ רֵעֵ֨הוּ׀ בְּק֣וֹל גָּ֭דוֹל בַּבֹּ֣קֶר הַשְׁכֵּ֑ים קְ֝לָלָ֗ה תֵּחָ֥שֶׁב 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 27:14
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 בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
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/Sp3ms
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAamsa
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
שָׁכַם (shakam) is a verb that means to rise or start early. It is a denominative form derived from a root meaning to incline or load up. The entries indicate its use primarily in the Hiphil form, suggesting actions like getting up early or making an early start.
[שָׁכַם] 65 vb. Hiph. denom. start, rise, early
base
H7925 שָׁכַם vb. Hiph. denom. start, rise, early
7925 shakam shaw-kam'
a primitive root; properly, to incline (the shoulder to a
burden); but used only as denominative from 7926; literally,
to load up (on the back of man or beast), i.e. to start early
in the morning:--(arise, be up, get (oneself) up, rise up)
early (betimes), morning.
see HEBREW for 07926
שָׁכַם (sha.kham) — to rise.
1) to rise or start early
1a) (Hiphil)
1a1) to rise early, make an early start
1a2) early (as adverb)
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
ur'-li (orthros, and related words; proi):
The word generally refers to the day, and means the hour of dawn or soon after (Ge 19:2; 2Ch 36:15; Ho 6:4; Lu 24:22). Sometimes it refers to the beginning of the season, eg. the early rain (Ps 84:6; Jas 5:7; see RAIN). It may also have the sense of "speedily" (Ps 46:5). The early morning is frequently commended as the hour for prayer. See examples of Jesus (Mr 1:35; Lu…
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 absoluteHNcfsa
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
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms