Proverbs 13:13 — Word Study
WLCבָּ֣ז לְ֭דָבָר יֵחָ֣בֶל ל֑וֹ וִירֵ֥א מִ֝צְוָ֗ה ה֣וּא יְשֻׁלָּֽם׃
BSAHe who despisesbûwz [despises with contempt, holds in low esteem] instructiondâbâr [words of advice, guidance] will pay the penaltychâbal▸ [suffer destruction, be punished] but the one who respectsyârêʼ [fears with reverence, honors] a commandmitsvâh [law, divine instruction] will be rewardedshâlam▸ [repaid, blessed with peace]
| Greek | English | Parsing |
|---|---|---|
| בָּ֣ז | [one who] despises | Verb, Qal, participle (active) masculine singular |
| לְ֭דָבָר | a word | Preposition, noun common masculine singular absolute |
| יֵחָ֣בֶל | he will be pledged | Verb, Niphal, imperfect third person masculine singular |
| ל֑וֹ | to it | Preposition, suffix |
| וִירֵ֥א | and [one] fearing | Conjunction |
| מִ֝צְוָ֗ה | a commandment | Noun common, feminine singular absolute |
| ה֣וּא | he | Pronoun |
| יְשֻׁלָּֽם׃ | he will be rewarded | Verb, Pual, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who despises instruction will pay the penalty, but the one who respects a command will be rewarded. |
| KJV | Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded. |
| ASV | Whoso despiseth the word bringeth destruction on himself; But he that feareth the commandment shall be rewarded. |
| YLT | Whoso is despising the Word is destroyed for it, And whoso is fearing the Command is repayed. |
| WEB | Whoever despises instruction will pay for it, but he who respects a command will be rewarded. |
| BBE | He who makes sport of the word will come to destruction, but the respecter of the law will be rewarded. |
Where they part company is in the consequences of despising instruction — see How Translations Differ.
The sentence contains two main clauses connected by a conjunction, contrasting the outcomes of two different attitudes.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbבּוּז
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 13:13
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 in Proverbsgenerated
Proverbs 13:13 contrasts two responses to guidance: despising instruction leads to dire consequences, while respecting commands results in reward. This verse is situated in a broader context that highlights the importance of wisdom and understanding, as seen in the surrounding verses that discuss the benefits of heeding wise counsel and the dangers of ignoring it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:25–30 | because you neglected all my counsel, and wanted none of my correction, |
| 2 | 2 Samuel 12:9–10 | Why then have you despised the command of the LORD by doing evil in His sight? You put Uriah the Hittite to the sword and took his wife as your own, for you have slain him with the sword of the Ammonites. |
| 3 | 2 Chronicles 36:16 | But they mocked the messengers of God, despising His words and scoffing at His prophets, until the wrath of the LORD against His people was stirred up beyond remedy. |
| 4 | Jeremiah 43:2 | Azariah son of Hoshaiah, Johanan son of Kareah, and all the arrogant men said to Jeremiah, “You are lying! The LORD our God has not sent you to say, ‘You must not go to Egypt to reside there.’ |
| 5 | Jeremiah 44:16–17 | “As for the word you have spoken to us in the name of the LORD, we will not listen to you! |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — בָּ֣ז, bazgenerated
The Hebrew word בּוּז (buwz) is a verb in the Qal form, meaning to despise or hold in contempt. It conveys a strong sense of disrespect, indicating that one considers something or someone insignificant or unworthy of regard. This term is used in the context of instruction, emphasizing the negative consequences of such an attitude.
In this verse, the participle form suggests an ongoing state of contempt towards instruction. The lexicons consistently underline its connotation of disdain, reinforcing the idea that a lack of respect for guidance leads to detrimental outcomes.
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 structure of the verse revolves around two main clauses connected by a conjunction: the first clause states the consequence of despising instruction, while the second presents the outcome of respecting a command. The finite verbs בָּ֣ז and יְשֻׁלָּֽם anchor each clause, establishing a clear cause-and-effect relationship.
The Hebrew word order emphasizes the actions of despising and respecting, placing them at the forefront of the message. The conjunction וִירֵ֥א serves to connect these contrasting ideas, highlighting the stark difference in outcomes based on one's attitude.
Septuagint Backgroundgenerated
The Septuagint translates בָּ֣ז as καταφρονηθήσεται, which carries a similar meaning of contempt or disdain, reinforcing the idea of punishment for such an attitude. This choice reflects a consistent interpretation of the Hebrew term.
For the second part, the LXX uses ὑγιαίνει for the outcome of respecting a command, suggesting a sense of health or well-being, which aligns with the idea of being rewarded for honoring divine instruction.
In plain words — the whole versegenerated
Proverbs 13:13 teaches that those who show contempt for instruction will face consequences, while those who respect commands will receive rewards. This verse emphasizes the importance of valuing guidance and wisdom.
Frequently Asked Questionsgenerated
To despise instruction means to hold it in low esteem and disregard the advice or guidance it offers, which can lead to negative consequences.
Respecting a command can lead to rewards such as peace, safety, and a sense of fulfillment, as one aligns with wise and divine guidance.
Avoiding contempt for instruction involves approaching guidance with an open mind and a willingness to learn, recognizing the value in advice and wisdom.
Examples of commands to respect include moral and ethical guidelines found in religious texts, as well as practical advice from wise individuals in our lives.
Reflection Questionsgenerated
- In what areas of my life do I struggle to respect instruction or guidance?
- How can I cultivate a greater appreciation for wise counsel?
- What specific commands or guidelines do I find challenging to follow?
- How might my attitude towards instruction affect my relationships and decisions?
The early church on this verse — how the Fathers read it
The early commentators reflect on the moral implications of this verse. When they quote or discuss it, their insights are presented here from various works.
"He who disparages something," etc. He who disparages a good thing binds himself in the future because, by doing what he ought not to, he prepares a punishment for himself by which he may be bound.Early Church Fathers on Proverbs 13 →
"But he who fears the command," etc. It is better, therefore, for anyone to fear concerning his own weakness so that he may not transgress the divine commands, than to foolishly tear apart the errors of others with his mouth,Early Church Fathers on Proverbs 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 13:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhoso despiseth the word shall be destroyed,.... The word of God.
Read John Gill on Proverbs 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.
Read Robert Jamieson on Proverbs 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDespiseth; disobeyeth it wilfully and presumptuously. The word; the word of God, which is called the word by way of eminency, , compared with , and elsewhere. Shall be destroyed, except he repent, and return to his obedience. That feareth the commandment; that hath a reverence to its authority, and is afraid to violate it.
Read Matthew Poole on Proverbs 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 13:13 Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.Ver. 13. Whoso despiseth the word shall be destroyed.] Bishop Banner’ s chaplain called the Bible, in scorn, his little pretty God’ s book. Gifford and Rainold said it contained doctrinam peregrinam , strange doctrine - yea, some things profane and apocryphal. The more modest Papists account traditions the touchstone of doctrine and foundation of faith; and repute the Scriptures to be rather a kind of storehouse for advice in matters of religion. We account them the divine beam and most exact balance, cor et animam Dei, the heart and soul of God, as Gregory calleth them; the…
Read John Trapp on Proverbs 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Shall be destroyed.—Literally, brings ruin on himself. Or the sense may be, “is (still) bound to it,” even although he may contemptuously neglect it. Comp. the advice (Matthew 5:25), to “agree with our adversary quickly,” that is, satisfy the requirements of the law of God while there is time, lest it appear as our adversary at the day of judgment.
Read Charles John Ellicott on Proverbs 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Whoso despiseth the word] The revelation which God has in his mercy given to man - shall be destroyed; for there is no other way of salvation but that which it points out. But he that feareth the commandment] That respects it so as to obey it, walking as this revelation directs - shall be rewarded; shall find it to be his highest interest, and shall be in peace or safety, as the Hebrew word may be translated.
Read AdamClarke on Proverbs 13 →
CambridgeThe Cambridge Bible for Schools and Colleges13. the word] sc. of God, as in Proverbs 16:20. The commandment, in the parallel clause, seems to make this clear, though the reference is not necessarily to the Law of Moses. See Introd. Ch. 1., p. 13. The R.V. appears to suggest another rendering, handleth a matter negligently, by referring to Proverbs 16:20, where “he that giveth heed unto the word” in R.V. text is “he that handleth a matter wisely,” in R.V. margin, as in A.V. text. With this agrees ὄςκαταφρονεῖπράγματος, LXX. (adding a second form, however, of the proverb). shall be destroyed] Rather, bringeth destruction upon himself, R.V. text. The rendering, is bound by it (maketh himself a debtor thereto, R.V. marg.), i.e. cannot…
Read Cambridge on Proverbs 13 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Despiseth the word (of God, or of Wisdom) shall be destroyed — Bring destruction to himself; the idea is, that the despiser, or neglecter, or violator of the word, is in legal bondage to it, and
Read Daniel Denison Whedon on Proverbs 13 →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
He who despises instruction will pay the penalty, but the one who respects a command will be rewarded.
Whoever despises instruction will pay for it, but he who respects a command will be rewarded.
He who despises instruction will pay the penalty, but the one who respects a command will be rewarded.
The one who despises instruction will pay the penalty, but whoever esteems instruction will be rewarded.
Tyndale line
Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.
Whoso despiseth the word bringeth destruction on himself; But he that feareth the commandment shall be rewarded.
Whoso despiseth the word bringeth destruction on himself: but he that feareth the commandment shall be rewarded.
Whoever despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.
He that despiseth the worde, hee shall be destroyed: but hee that feareth the commandement he shalbe rewarded.
Strictly literal
Whoso despiseth the word shall be held by it; but he that feareth the commandment shall be rewarded.
Whoso is despising the Word is destroyed for it, And whoso is fearing the Command is repayed.
Whoever is despising the word is destroyed for it, || And whoever is fearing the command is repaid.
Whoso despiseth the word shall fall in debt to it; but he that feareth the commandment will be rewarded.
Whoever despises instruction brings destruction on himself, but he who respects the commandment will be rewarded.
From the Latin
Whosoever speaketh ill of any thing, bindeth himself for the time to come: but he that feareth the commandment, shall dwell in peace. Deceitful souls go astray in sins: the just are merciful, and shew mercy.
Simplified
If you despise words of advice, you'll pay for it; but if you respect what you're told, you'll be rewarded.
He who makes sport of the word will come to destruction, but the respecter of the law will be rewarded.
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 their wording for Proverbs 13:13. The Septuagint reflects the same ideas but with different phrasing, particularly in the verbs used for the consequences of each attitude.
בָּ֣ז לְ֭דָבָר יֵחָ֣בֶל ל֑וֹ וִירֵ֥א מִ֝צְוָ֗ה ה֣וּא יְשֻׁלָּֽם׃
7 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 13:13
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.
בּוּז (buwz) is a primitive root meaning to despise or hold in contempt. The entries consistently emphasize its connotation of disrespect and insignificance, particularly in the Qal form, which denotes a straightforward act of disdain. There are no noted disagreements among the lexicons.
[בּוּז] vb. despise
base
H936 בּוּז
936 buwz booz
a primitive root; to disrespect:--contemn, despise, X
utterly.
בּוּז (buz) — to despise.
1) to despise, hold in contempt, hold as insignificant
1a) (Qal) to despise, show despite toward
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
חָבַל (chabal) is a Hebrew root meaning to bind or pledge, often in the context of taking a pledge. It also conveys the ideas of destruction or corruption, as well as the physical act of writhing or travailing, particularly in childbirth. The lexicons note its use in various forms, including to spoil or be ruined, but do not indicate significant disagreement among them.
[חָבַל] vb. bind, pledge
Qal
bind
bind by taking a pledge of
Niph. Impf. becometh pledged to it
Pi. writhe, twist, hence travail
base
חָבַל vb. act (ruinously) corruptly
Qal act corruptly against
Niph. Impf. shall be ruined
Pi. ruin, destroy
Pu. be ruined, broken
base
H2254a חָבַל bind, pledge .. bind
. bind by taking a pledge of
. Impf. becometh pledged to it
H2254b חָבַל act (ruinously) corruptly .act corruptly against
. Impf. shall be ruined
. ruin, destroy
. be ruined, broken
H2254c חָבַל bind, pledge . writhe, twist, hence travail
2254 chabal khaw-bal'
a primitive root; to wind tightly (as a rope), i.e. to bind;
specifically, by a pledge; figuratively, to pervert, destroy;
also to writhe in pain (especially of parturition):--X at all,
band, bring forth, (deal) corrupt(-ly), destroy, offend, lay
&Š to (take a) pledge, spoil, travail, X very, withhold.
חָבַל (cha.val) — to pledge.
1) to bind
1a) (Qal)
1a1) to bind
2) to take a pledge, lay to pledge
2a) (Qal) to hold by a pledge, take in pledge, hold in pledge
2b) (Niphal) to give a pledge, become pledged
חָבַל (cha.val) — to destroy.
1) to destroy, spoil, deal corruptly, offend
1a) (Qal) to spoil, corrupt, offend
1b) (Niphal) to be ruined
1c) (Piel) to destroy, ruin
1d) (Pual) to be ruined, be broken
Aramaic equivalent: cha.val (חֲבַל "to destroy" H2255)
חָבַל (cha.val) — be in labour.
1) to bring forth, travail
1a) (Piel) to writhe, twist, travail
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
יָרֵא (yare') is an adjective and verb derived from the root יָרֵא (H3372), meaning 'to fear.' It encompasses meanings such as 'afraid' and 'reverent.' The entries indicate a moral aspect to fear, suggesting a sense of reverence alongside being fearful.
יָרֵא adj. verb. v. supr. [j.df.aa] Pt.
base
H3373 יָרֵא adj. verb. v. supr. [3372] Pt.
3373 yare' yaw-ray'
from 3372; fearing; morally, reverent:--afraid, fear (-ful).
see HEBREW for 03372
יָרֵא (ya.re) — afraid.
fearing, reverent, afraid
Conj | Adj — ConjunctionHC/Aamsc
מִצְוָה (mitsvah) means 'commandment' and can refer to commands from both humans and God. It encompasses laws, ordinances, and precepts, indicating a range of directives within religious and moral contexts. The term is derived from a root meaning to command, linking it to the broader framework of divine law.
מִצְוָה 181 n.f. commandment
base
H4687 מִצְוָה commandment
4687 mitsvah mits-vaw'
from 6680; a command, whether human or divine (collectively,
the Law):--(which was) commanded(-ment), law, ordinance,
precept.
see HEBREW for 06680
מִצְוָה (mits.vah) — commandment.
1) commandment
1a) commandment (of man)
1b) the commandment (of God)
1c) commandment (of code of wisdom)
N-fs — Noun common · feminine singular absoluteHNcfsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
V-Pual-Imperf-3ms — Verb · Pual · imperfect third person masculine singularHVPi3ms
