Proverbs 3:11 — Word Study
WLCמוּסַ֣ר יְ֭הוָה בְּנִ֣י אַל־ תִּמְאָ֑ס וְאַל־ תָּ֝קֹ֗ץ בְּתוֹכַחְתּֽוֹ׃
BSAMy sonbên [descendant, child of God] do notʼal rejectmâʼaç▸ [despise, spurn] the disciplinemûwçâr [chastening, correction] of the LORDYᵉhôvâh [Yehovah, the Lord God] and do notʼal loatheqûwts▸ [be weary of, feel disgusted by] His rebuketôwkêchâh [reproof, correction, argument]
| Greek | English | Parsing |
|---|---|---|
| מוּסַ֣ר | [the] discipline of | Noun common, masculine singular construct |
| יְ֭הוָה | Yahweh | Noun proper |
| בְּנִ֣י | O son my | Noun common masculine singular construct, suffix |
| אַל־ | may not | Particle |
| תִּמְאָ֑ס | you reject | Verb, Qal, jussive second person masculine singular |
| וְאַל־ | and may not | Conjunction, particle |
| תָּ֝קֹ֗ץ | you loath | Verb, Qal, jussive second person masculine singular |
| בְּתוֹכַחְתּֽוֹ׃ | rebuke his | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My son, do not reject the discipline of the LORD, and do not loathe His rebuke; |
| KJV | ¶ My son, despise not the chastening of the LORD; neither be weary of his correction: |
| ASV | My son, despise not the chastening of Jehovah; Neither be weary of his reproof: |
| YLT | Chastisement of Jehovah, my son, despise not, And be not vexed with His reproof, |
| WEB | My son, don’t despise Yahweh’s discipline, neither be weary of his correction; |
| BBE | My son, do not make your heart hard against the Lord's teaching; do not be made angry by his training: |
Where they part company is over subtle nuances in the translation of terms related to discipline and rebuke.
The sentence consists of a main clause and a subordinate clause, both conveying prohibitions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָאַס
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 3:11
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 — The Importance of Accepting Disciplinegenerated
Proverbs 3:11 emphasizes the significance of accepting the discipline from the LORD. This instruction is part of a larger discourse on wisdom, where the father encourages his son to embrace correction rather than reject it. The following verses elaborate on the blessings that come from accepting such guidance, illustrating the loving nature of the LORD as a father who disciplines his children for their own good.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 5:17 | Blessed indeed is the man whom God corrects; so do not despise the discipline of the Almighty. |
| 2 | Psalm 94:12 | Blessed is the man You discipline, O LORD, and teach from Your law, |
| 3 | 1 Corinthians 11:32 | But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world. |
| 4 | Hebrews 12:5–6 | And you have forgotten the exhortation that addresses you as sons: “My son, do not take lightly the discipline of the Lord, and do not lose heart when He rebukes you. |
| 5 | Revelation 3:19 | Those I love, I rebuke and discipline. Therefore be earnest and repent. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — מוּסַר, mu.Sargenerated
The Hebrew word מוּסָר (mūsar) means discipline or correction, particularly of a moral nature. It implies guidance that is meant to teach and improve behavior, aligning with the idea of learning from mistakes. This term is often used in contexts that stress the importance of moral instruction.
In this verse, it is a noun in the masculine singular construct form, indicating that it refers specifically to the discipline given by God. The parsing suggests it is integral to understanding the relationship between the father, the son, and the divine guidance that shapes moral character.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, all emphasizing the importance of not rejecting the discipline of the LORD.
Sentence Structuregenerated
The verse consists of two main clauses, both beginning with a negative particle: אַל (al) and וְאַל (ve'al), indicating prohibitions. The verbs תִּמְאָ֑ס (tim'as) and תָּ֝קֹ֗ץ (ta.kotz) are in the jussive form, expressing a wish or command.
The structure emphasizes the dual admonition against both rejecting discipline and loathing rebuke, highlighting the relationship between the father and son as one of guidance and correction.
Septuagint Backgroundgenerated
In the Septuagint, the term used for מוּסָר is παιδεία (paideia), which conveys the idea of education and training, indicating a broader understanding of discipline that includes instruction.
This choice reflects a more expansive view of discipline, suggesting it encompasses not just correction but also the educational aspect of growing in wisdom.
In plain words — the whole versegenerated
Proverbs 3:11 advises not to reject the discipline of the LORD and not to feel disgusted by His rebuke. It teaches that accepting correction is important for growth and understanding, as a father corrects his son out of love.
Frequently Asked Questionsgenerated
To reject the discipline of the LORD means to ignore or despise the guidance and correction that He provides, which is intended for our growth.
Accepting discipline is crucial because it leads to wisdom and understanding, helping us to learn from our mistakes and grow in character.
This verse illustrates that divine discipline is an expression of love, similar to how a father corrects his son for his benefit.
Examples of discipline in the Bible include God's correction of His people, as seen in Job 5:17 and Hebrews 12:5-6, which emphasize the loving nature of divine correction.
Reflection Questionsgenerated
- How can I better accept discipline in my life, both from God and from those around me?
- What are some ways I can encourage others to view correction as a positive aspect of growth?
- In what situations have I felt resistant to correction, and how can I change that perspective?
- How does understanding God's discipline as an expression of love change my view of difficult situations?
The early church on this verse — how the Fathers read it
Early Christian writers reflect on this verse to discuss the nature of divine discipline and its importance in spiritual growth.
And He uses the bitter and biting language of reproof in His consolations by Solomon, tacitly alluding to the love for children that characterizes His instruction: "My son, despise not thou the chastening of the Lord;Early Church Fathers on Proverbs 3 →
[Syncletica] also said, ‘When the devil does not use the goad of poverty to tempt us, he uses wealth for the same purpose. When he cannot win by scorn and mockery, he tries praise and flattery.Early Church Fathers on Proverbs 3 →
My son, do not despise the discipline of the Lord, nor be weary of his correction, etc. There are those who serve the Lord in prosperity, but go astray in adversity.Early Church Fathers on Proverbs 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 3:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy son, despise not the chastening of the Lord,.... This seems to be introduced to prevent an objection that may be made to the above promise of plenty; seeing the children of God are often afflicted
Read John Gill on Proverbs 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy son, despise not the chastening of the LORD; neither be weary of his correction: My son, despise not the chastening of the Lord; neither be weary of his correction.
Read Robert Jamieson on Proverbs 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDespise not the chastening of the Lord; either, 1. By making light of it, or not being duly affected with if; and so this is one extreme opposed to the other in the next clause. Or rather, 2. By accounting it an unnecessary, and useless, and troublesome thing; but rather esteem it as a privilege and favour from God, and a benefit to thyself; for such negatives do oft imply the contrary affirmatives by a common figure called meiosis, as , and oft elsewhere. And this sense seems to agree better both with the following clause, which repeats the same thing with some aggravation, after the manner; and with the reason used to enforce this and the following command, , which concerns not such as…
Read Matthew Poole on Proverbs 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 3:11 My son, despise not the chastening of the LORD; neither be weary of his correction:Ver. 11. Despise not the chastening of the Lord.] Slight it not, but "sit alone," and "consider." Some think it a goodly thing to bear out a cross by head and shoulders, and wear it out as they may, never improving it. As a dog that getting out of the water into which he is cast shakes his ears; or as a man, that coming out of a shower of rain, dries again, and all is as before. Perdidistis fructum afflictionis, saith Augustine of such scape thrifts. Thus the proud Greeks (having lost two castles in Chersonesus, taken from them by the Turks) commonly said, that there was but a hog sty lost…
Read John Trapp on Proverbs 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Despise not the chastening of the Lord . . .—Comp. Job 5:17. A wonderful advance beyond the teaching of the Pentateuch: e.g., Deuteronomy 28, in which the Jews had to be treated as children, and punishment or reward follow as the immediate consequence of bad or good behaviour. Under such a discipline misfortune could only be regarded as a punishment, a sign of God’s displeasure; but now a further manifestation of His dealings with man is made. When He sends trouble upon His children, He is no longer to be regarded as an offended father punishing their faults, but as one who in love is correcting them. Even the New Testament quotes these words with approval, and without adding anything…
Read Charles John Ellicott on Proverbs 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Despise not the chastening of the Lord] The word מוסר musar signifies correction, discipline, and instruction. Teaching is essentially necessary to show the man the way in which he is to go; discipline is necessary to render that teaching effectual; and, often, correction is requisite in order to bring the mind into submission, without which it cannot acquire knowledge. Do not therefore reject this procedure of God; humble thyself under his mighty hand, and open thy eyes to thy own interest; and then thou wilt learn specially and effectually. It is of no use to rebel; if thou do, thou kickest against the pricks, and every act of rebellion against him is a wound to thine own soul.…
Read AdamClarke on Proverbs 3 →CambridgeThe Cambridge Bible for Schools and CollegesFifth Address. Chap. 3. Proverbs 3:11-2011, 12. This short paragraph is at once in contrast and in harmony, with what precedes and follows it. It states the contrast that it may introduce the harmony. The pathway of wisdom, so the rest of the chapter insists, is the pathway of temporal prosperity. But the experience of life proves that there is another side to the truth. There is, these verses say, a contradictory side, but it is so in appearance not in reality; for to the childlike follower of wisdom the apparent exceptions and contradictions are but as passing discords and minor strains that lend force and sweetness to the overmastering harmony of love. Christian teaching itself has no…
Read Cambridge on Proverbs 3 →Albert Barnes1798–1870Barnes' Notes on the BibleDespise ... be weary - The temper is not that of contempt. To struggle impatiently, to fret and chafe, when suffering comes on us, is the danger to which we are exposed when we do not accept it as from the hands of God.
Read Albert Barnes on Proverbs 3 →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
My son, do not reject the discipline of the LORD, and do not loathe His rebuke;
My son, don’t despise Yahweh’s discipline, neither be weary of his correction;
My son, do not reject the discipline of the LORD, and do not loathe His rebuke;
My child, do not despise discipline from the Lord, and do not loathe his rebuke.
Tyndale line
¶ My son, despise not the chastening of the LORD; neither be weary of his correction:
My son, despise not the chastening of Jehovah; Neither be weary of his reproof:
My son, despise not the chastening of the LORD; neither be weary of his reproof:
My son, despise not the chastening of the LORD; neither be weary of his correction:
My sonne, refuse not the chastening of the Lord, neither be grieued with his correction.
Strictly literal
My son, despise not the instruction of Jehovah, neither be weary of his chastisement;
Chastisement of Jehovah, my son, despise not, And be not vexed with His reproof,
Discipline of YHWH, my son, do not despise, || And do not be distressed with His reproof,
The correction of the Lord, my son, do not despise; and feel no loathing for his admonition;
My son, do not despise Yahweh's instruction and do not hate his rebuke,
From the Latin
My son, reject not the correction of the Lord: and do not faint when thou art chastised by him:
Simplified
My son, don't reject the Lord's discipline or resent it when he corrects you,
My son, do not make your heart hard against the Lord's teaching; do not be made angry by his training:
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 largely agree in content, with six out of eight words matched. The Septuagint reflects a slightly different structure and word order, but the essential message remains consistent.
מוּסַ֣ר יְ֭הוָה בְּנִ֣י אַל־ תִּמְאָ֑ס וְאַל־ תָּ֝קֹ֗ץ בְּתוֹכַחְתּֽוֹ׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 3:11
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.
מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, and can also imply restraint or bonds. The entries consistently highlight its focus on moral and instructional aspects, with no significant disagreement among the lexicons.
מוּסָר n.m. discipline (of the moral nature), chastening, correction
base
H4148 מוּסָר discipline (of the moral nature), chastening, correction
4148 muwcar moo-sawr'
from 3256; properly, chastisement; figuratively, reproof,
warning or instruction; also restraint:--bond, chastening
((-eth)), chastisement, check, correction, discipline,
doctrine, instruction, rebuke.
see HEBREW for 03256
מוּסָר (mu.sar) — discipline.
: discipline/punishment
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: instruction.
: instruction
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: bonds.
: bonds/noose
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
N-ms — Noun common · masculine singular constructHNcmsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
קוּץ (quwts) is a Hebrew verb meaning to feel loathing or abhorrence, often associated with a sickening dread. It has a Qal form indicating personal feelings of disgust and a Hiphil form that implies causing such feelings in others. The root suggests a severing or distancing from something that causes distress.
[קוּץ] vb. feel a loathing, abhorrence, sickening dread
Qal
feel a loathing at, abhor
feel a sickening dread
Hiph. let us cause he sickening dread
base
H6973 [קוּץ] feel a loathing, abhorrence, sickening dread
6973 quwts koots
a primitive root (identical with 6972 through the idea of
severing oneself from (compare 6962)); to be (causatively,
make) disgusted or anxious:--abhor, be distressed, be
grieved, loathe, vex, be weary.
see HEBREW for 06972
see HEBREW for 06962
קוּץ (quts) — to loathe.
1) to be grieved, loathe, abhor, feel a loathing or abhorrence or sickening dread
1a) (Qal)
1a1) to feel a loathing at, abhor
1a2) to feel a sickening dread
1b) (Hiphil)
1b1) to cause sickening dread
1b2) to cause loathing
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
תּוֹכֵחָה (towkechah) refers to rebuke or correction, while תּוֹכַ֫חַת (towkachath) pertains to argument or reproof. Both terms involve verbal expressions of correction or chastisement. The entries emphasize their use in contexts of correction and reasoning, but do not provide specific verse references.
תּוֹכֵחָה n.f. rebuke, correction
base
תּוֹכַ֫חַת n.f. argument, reproof
argument, impeachment, spoken by lips and mouth
reproof, chiding
correction, rebuke
base
H8433a תּוֹכֵחָה rebuke, correction H8433b תּוֹכַ֫חַת argument, reproof . argument, impeachment, spoken by lips and mouth
. reproof, chiding
. correction, rebuke
8433 towkechah to-kay-khaw'
and towkachath {to-kakh'-ath}; from 3198; chastisement;
figuratively (by words) correction, refutation, proof (even in
defence):--argument, X chastened, correction, reasoning,
rebuke, reproof, X be (often) reproved.
see HEBREW for 03198
תּוֹכֵחָה (to.khe.chah) — rebuke.
rebuke, correction, punishment, chastisement
תּוֹכַ֫חַת (to.kha.chat) — argument.
1) argument, reproof
1a) argument, impeachment
1b) reproof, chiding
1c) correction, rebuke
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms