Proverbs 9:12 — Word Study
WLCאִם־ חָ֭כַמְתָּ חָכַ֣מְתָּ לָּ֑ךְ וְ֝לַ֗צְתָּ לְֽבַדְּךָ֥ תִשָּֽׂא׃
BSAIfʼim you are wisechâkam■ [having good judgment, acting intelligently] you are wisechâkam■ but if you scofflûwts■ [to mock, scorn, or ridicule] you alonebad [by yourself, apart from others] will bear [the consequences]nâsâʼ▸ [suffer the results, lift the burden]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| חָ֭כַמְתָּ | you are wise | Verb, Qal, perfect second person masculine singular |
| חָכַ֣מְתָּ | you are wise | Verb, Qal, perfect second person masculine singular |
| לָּ֑ךְ | for yourself | Preposition, suffix |
| וְ֝לַ֗צְתָּ | and you mock | Verb, Qal, sequential perfect second person masculine singular |
| לְֽבַדְּךָ֥ | to alone you | Preposition, noun common masculine singular construct, suffix |
| תִשָּֽׂא׃ | you will bear [it] | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If you are wise, you are wise to your own advantage; but if you scoff, you alone will bear the consequences. |
| KJV | If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it. |
| ASV | If thou art wise, thou art wise for thyself; And if thou scoffest, thou alone shalt bear it. |
| YLT | If thou hast been wise, thou hast been wise for thyself, And thou hast scorned — thyself bearest [it]. |
| WEB | If you are wise, you are wise for yourself. If you mock, you alone will bear it. |
| BBE | If you are wise, you are wise for yourself; if your heart is full of pride, you only will have the pain of it. |
All translations agree on the meaning of חָכַמְתָּ — see How Translations Differ.
The verse presents a conditional structure with a main clause and two subordinate clauses, emphasizing the relationship between wisdom and its benefits versus the consequences of folly.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָכַם
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 9:12
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 Benefits of Wisdomgenerated
Proverbs 9:12 presents a contrast between the wise and the scoffer. The wise person benefits from their wisdom, while the scoffer faces the consequences of their actions. This passage emphasizes the importance of wisdom in making decisions and the repercussions of foolishness, as seen in the surrounding verses that discuss the long-term benefits of wisdom and the dangers of folly.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 16:26 | A worker’s appetite works for him because his hunger drives him onward. |
| 2 | Job 22:2–3 | “Can a man be of use to God? Can even a wise man benefit Him? |
| 3 | Job 35:6–7 | If you sin, what do you accomplish against Him? If you multiply your transgressions, what do you do to Him? |
| 4 | Isaiah 28:22 | So now, do not mock, or your shackles will become heavier. Indeed, I have heard from the Lord GOD of Hosts a decree of destruction against the whole land. |
| 5 | Ezekiel 18:20 | The soul who sins is the one who will die. A son will not bear the iniquity of his father, and a father will not bear the iniquity of his son. The righteousness of the righteous man will fall upon him, and the wickedness of the wicked man will fall upon him. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חָכַמְתָּ, Cha.kham.tagenerated
The verb חָכַם (chakam) means to be wise or to act wisely, indicating good judgment and intelligent action. It is used in contexts that encourage seeking wisdom and making prudent choices, reflecting the teachings of King Solomon.
The parsing indicates that this is a perfect tense verb in the second person masculine singular, meaning it addresses an individual directly, affirming their wisdom as a personal trait.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of חָכַמְתָּ as you are wise.
Sentence Structuregenerated
The verse comprises two main clauses, each connected by a conditional statement: אִם־ (if) introduces the conditions for wisdom and scoffing. The structure highlights the cause-and-effect relationship between wisdom and personal benefit, contrasted with the consequences of scoffing.
The finite verbs חָכַמְתָּ (you are wise) and לַ֗צְתָּ (you mock) anchor the clauses, indicating the actions taken by the subject and their respective outcomes.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חָכַמְתָּ is rendered as σοφὸς (wise), which emphasizes the quality of wisdom in a broader philosophical context, aligning with the Greek understanding of wisdom.
The choice of μόνος (alone) for the Hebrew לְֽבַדְּךָ֥ reflects a similar focus on individual responsibility and the isolation that comes from scoffing.
In plain words — the whole versegenerated
Proverbs 9:12 states that being wise is beneficial to oneself, while mocking leads to personal consequences. The verse encourages readers to seek wisdom and be aware of the repercussions of their actions.
Frequently Asked Questionsgenerated
Being wise means having good judgment and making intelligent decisions that benefit oneself.
Scoffing leads to personal accountability, where one must bear the results of their actions alone.
Wisdom multiplies one's days and adds years to life, as stated in the preceding verse.
The conditional statements highlight the choices individuals make and the direct impact those choices have on their lives.
Reflection Questionsgenerated
- In what areas of my life can I apply wisdom to make better decisions?
- How do I respond to those who mock or scorn wisdom?
- What are some practical ways to seek wisdom daily?
- How can I help others understand the value of wisdom in their lives?
The early church on this verse — how the Fathers read it
Hippolytus of Rome comments on the nature of wisdom, emphasizing its utility to others rather than just oneself.
Observe that the wise man must be useful to many; so that he who is useful only to himself cannot be wise. For great is the condemnation of wisdom if she reserves her power simply for the one possessing her.Early Church Fathers on Proverbs 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 9:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf thou be wise, thou shalt be wise for thyself,.... He is wise that harkens to Wisdom's advice, that obeys her call, turns in to her house, and becomes her guest; and such an one is wise for
Read John Gill on Proverbs 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.
Read Robert Jamieson on Proverbs 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou shalt be wise for thyself; thou dost not profit me, but thyself by it; I advise thee for thine own good. Thou alone shalt bear it; the blame and mischief of it falls wholly upon thee, not upon me, or my word, or ministers who have warned thee.
Read Matthew Poole on Proverbs 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 9:12 If thou be wise, thou shalt be wise for thyself: but [if] thou scornest, thou alone shalt bear [it].Ver. 12. If thou be wise, thou shalt.] The benefit shall be thine own. Plutarch reports of the palm tree that it yields to the Babylonians three hundred and sixty different commodities, and is therefore in great esteem among them. How should men esteem of sound wisdom, since there is a μυριομακαριοτης in it, a thousand commodities to be reaped by it! Thou alone shalt bear it.] Thy scorning shall not, as thou thinkest, hurt him that tendereth thy salvation. For as the air when beaten is not hurt, no, nor so much as divided, but returns to his place and becomes thicker, Ita animus…
Read John Trapp on Proverbs 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Thou shalt be wise for thyself—i.e., to thine own benefit. (Comp. 1 Corinthians 3:8.) Thou alone shalt bear it—i.e., its penalty. (Comp. Galatians 6:5.)
Read Charles John Ellicott on Proverbs 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. If thou be wise] It is thy own interest to be religious. Though thy example may be very useful to thy neighbours and friends, yet the chief benefit is to thyself. But if thou scorn - refuse to receive - the doctrines of wisdom, and die in thy sins, thou alone shalt suffer the vengeance of an offended God.
Read AdamClarke on Proverbs 9 →CambridgeThe Cambridge Bible for Schools and Colleges12. shalt be] Rather, art. R.V. The LXX. version of this verse is interesting, and represents perhaps a fuller Hebrew text: “My son, if thou be wise to thyself, thou shalt be wise to thy neighbours also; But if thou turn out evil, thou alone shalt bear (lit. drain) the evil. Whoso stayeth himself upon lies, he tendeth the winds; And he will follow after birds on the wing. For he hath forsaken the ways of his vineyard, and gone astray in the paths of his field; For he walketh through a desert without water, and over a land that is set in thirsty places; And with his hands he gathereth that which is without fruit.”
Read Cambridge on Proverbs 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThe great law of personal retribution (compare Matthew 7:2). The Septuagint makes a curious addition to this verse, “My son, if thou wilt be wise for thyself, thou shalt be wise also for thy
Read Albert Barnes on Proverbs 9 →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 you are wise, you are wise to your own advantage; but if you scoff, you alone will bear the consequences.
If you are wise, you are wise for yourself. If you mock, you alone will bear it.
If you are wise, you are wise to your own advantage; but if you scoff, you alone will bear the consequences.
If you are wise, you are wise to your own advantage, but if you are a mocker, you alone must bear it.
Tyndale line
If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.
If thou art wise, thou art wise for thyself; And if thou scoffest, thou alone shalt bear it.
If thou art wise, thou art wise for thyself: and if thou scornest, thou alone shalt bear it.
If thou art wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it .
If thou be wise, thou shalt be wise for thy selfe, and if thou be a scorner, thou alone shalt suffer.
Strictly literal
If thou art wise, thou shalt be wise for thyself; and if thou scornest, thou alone shalt bear it.
If thou hast been wise, thou hast been wise for thyself, And thou hast scorned — thyself bearest [it].
If you have been wise, you have been wise for yourself, || And you have scorned—you bear [it] alone.
If thou art become wise, thou art wise for thyself; but if thou art a scorner, thou alone wilt have to bear it.”
If you are wise, you are wise for yourself, and if you mock, you will carry it by yourself.”
From the Latin
If thou be wise, thou shalt be so to thyself: and if a scorner, thou alone shalt bear the evil.
Simplified
If you are wise, you are the one to profit from it; if you scoff, you alone will have to suffer the consequences.
If you are wise, you are wise for yourself; if your heart is full of pride, you only will have the pain of it.
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 aligns closely with the Septuagint, with five of the seven words matched. This indicates a high degree of textual consistency between the two traditions, although the Septuagint's word order differs.
אִם־ חָ֭כַמְתָּ חָכַ֣מְתָּ לָּ֑ךְ וְ֝לַ֗צְתָּ לְֽבַדְּךָ֥ תִשָּֽׂא׃
5 of the 7 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 9:12
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
חָכַם (chakam) is a Hebrew verb meaning to be wise or to act wisely. It encompasses various forms, including teaching wisdom and showing oneself wise. The entries highlight its use in different contexts, such as making others wise or dealing shrewdly. There are no noted disagreements among the lexicons.
חָכַם vb. be wise
Qal be or become wise, act wisely
Pi. make wise, teach wisdom
Pu. made wise, intensive, as it were the embodiment of wisdom
Hiph. making wise the simple
Hithp. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
base
H2449 חָכַם be wise .be or become wise, act wisely
. make wise, teach wisdom
. made wise, intensive, as it were the embodiment of wisdom
. making wise the simple
. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
2449 chakam khaw-kam'
a primitive root, to be wise (in mind, word or act):--X
exceeding, teach wisdom, be (make self, shew self) wise, deal
(never so) wisely, make wiser.
חָכַם (cha.kham) — be wise.
1) to be wise
1a) (Qal) to be or become wise, act wisely
1b) (Piel) to make wise, teach wisdom, instruct
1c) (Pual) to be made wise
1d) (Hiphil) to make wise
1e) (Hithpael) to show oneself wise, deceive, show one's wisdom
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
חָכַם (chakam) is a Hebrew verb meaning to be wise or to act wisely. It encompasses various forms, including teaching wisdom and showing oneself wise. The entries highlight its use in different contexts, such as making others wise or dealing shrewdly. There are no noted disagreements among the lexicons.
חָכַם vb. be wise
Qal be or become wise, act wisely
Pi. make wise, teach wisdom
Pu. made wise, intensive, as it were the embodiment of wisdom
Hiph. making wise the simple
Hithp. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
base
H2449 חָכַם be wise .be or become wise, act wisely
. make wise, teach wisdom
. made wise, intensive, as it were the embodiment of wisdom
. making wise the simple
. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
2449 chakam khaw-kam'
a primitive root, to be wise (in mind, word or act):--X
exceeding, teach wisdom, be (make self, shew self) wise, deal
(never so) wisely, make wiser.
חָכַם (cha.kham) — be wise.
1) to be wise
1a) (Qal) to be or become wise, act wisely
1b) (Piel) to make wise, teach wisdom, instruct
1c) (Pual) to be made wise
1d) (Hiphil) to make wise
1e) (Hithpael) to show oneself wise, deceive, show one's wisdom
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
לִיץ (luwts) means to scorn or mock, with various forms indicating actions like deriding or acting as a scorner. It can also refer to interpreting language or serving as an ambassador. The entries highlight its use in different contexts, including boasting and showing arrogance.
[לִיץ] vb. scorn
Qal scorn
Hiph.
deride
Pt. interpreter
Po‛lel scorners
Hithp. act as a scorner, shew oneself a mocker
base
H3887 [לִיץ] scorn .scorn
. . deride
. Pt. interpreter
.scorners
. act as a scorner, shew oneself a mocker
3887 luwts loots
a primitive root; properly, to make mouths at, i.e. to scoff;
hence (from the effort to pronounce a foreign language) to
interpret, or (generally) intercede:--ambassador, have in
derision, interpreter, make a mock, mocker, scorn(-er, -ful),
teacher.
לִיץ (luts) — to mock.
1) to scorn, make mouths at, talk arrogantly
1a) (Qal)
1a1) to boast
1a2) to scorn
1b) (Hiphil)
1b1) to mock, deride
1b2) to interpret (language)
1b2a) interpreter (participle)
1b2b) ambassador (fig.)
1c) (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker
Also means: la.tsats (לָצַץ "to scorn" H3945)
Conj | V-Qal-Perf-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
בַּד (bad) refers to separation or being alone, often indicating a part or branch of something. It can denote physical separation, such as limbs or bars, as well as figurative uses like 'chief of a city.' The entries consistently highlight meanings related to being apart or alone, with no significant disagreement among the lexicons.
בַּד, בָּ֑ד n.m. separation, concr. part
prop. in a state of separation, alone, by itself
concr. part
parts, specif. extended from something
base
H905 בַּד, בָּ֑ד separation, concr. part . prop. in a state of separation, alone, by itself
. concr. part
. parts, specif. extended from something
905 bad bad
from 909; properly, separation; by implication, a part of the
body, branch of a tree, bar for carrying; figuratively, chief
of a city; especially (with prepositional prefix) as an
adverb, apart, only, besides:--alone, apart, bar, besides,
branch, by self, of each alike, except, only, part, staff,
strength.
see HEBREW for 0909
בַּד (bad) — alone: pole.
: pole
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone.
: alone
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: each.
: each
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: besides.
: besides/apart from
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms