Proverbs 17:14 — Word Study
WLCפּ֣וֹטֵֽר מַ֭יִם רֵאשִׁ֣ית מָד֑וֹן וְלִפְנֵ֥י הִ֝תְגַּלַּ֗ע הָרִ֥יב נְטֽוֹשׁ׃
BSATo startrêʼshîyth [initiate, begin] a quarrelmâdôwn [strife, contention] is to releasepâṭar [let out, unleash] a floodmayim [like breaching a dam] so abandonnâṭash [leave, forsake] the disputerîyb [contention, argument] beforepânîym [prior to, before it escalates] it breaks outgâlaʻ■ [comes to blows, erupts into conflict]
| Greek | English | Parsing |
|---|---|---|
| פּ֣וֹטֵֽר | [is one who] lets out | Verb, Qal, participle (active) masculine singular |
| מַ֭יִם | water | Noun common, masculine plural absolute |
| רֵאשִׁ֣ית | [the] beginning of | Noun common, feminine singular construct |
| מָד֑וֹן | strife | Noun common, masculine singular absolute |
| וְלִפְנֵ֥י | and before | Conjunction, preposition, noun common masculine plural construct |
| הִ֝תְגַּלַּ֗ע | it has broken out | Verb, Hithpael, perfect third person masculine singular |
| הָרִ֥יב | the dispute | Particle, noun common masculine singular absolute |
| נְטֽוֹשׁ׃ | abandon | Verb, Qal, imperative second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | To start a quarrel is to release a flood; so abandon the dispute before it breaks out. |
| KJV | The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with. |
| ASV | The beginning of strife is as when one letteth out water: Therefore leave off contention, before there is quarrelling. |
| YLT | The beginning of contention [is] a letting out of waters, And before it is meddled with leave the strife. |
| WEB | The beginning of strife is like breaching a dam, therefore stop contention before quarreling breaks out. |
| BBE | The start of fighting is like the letting out of water: so give up before it comes to blows. |
All translations agree on the core message of conflict initiation and avoidance.
The main clause presents the metaphor, while the subordinate clauses provide practical advice on handling disputes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמַיִם
verbפָּטַר
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 17:14
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 — Wisdom on Conflictgenerated
Proverbs 17:14 provides a vivid metaphor for the consequences of initiating disputes, comparing it to the uncontrolled release of water. The surrounding verses emphasize the importance of wise behavior and the potential fallout from foolish actions, highlighting the value of restraint in interpersonal conflicts.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 17:19 | He who loves transgression loves strife; he who builds his gate high invites destruction. |
| 2 | Proverbs 26:21 | Like charcoal for embers and wood for fire, so is a quarrelsome man for kindling strife. |
| 3 | Proverbs 29:22 | An angry man stirs up dissension, and a hot-tempered man abounds in transgression. |
| 4 | Judges 12:1–6 | Then the men of Ephraim assembled and crossed the Jordan to Zaphon. They said to Jephthah, “Why have you crossed over to fight the Ammonites without calling us to go with you? We will burn your house down with you inside!” |
| 5 | 2 Samuel 2:14–17 | Then Abner said to Joab, “Let us have the young men get up and compete before us.” “Let them get up,” Joab replied. |
The Treasury of Scripture Knowledge — 28 references, hung on the phrase they belong to
The Key Word — פּ֣וֹטֵֽר, Po.tergenerated
The word פָּטַר (patar) is a verb meaning to separate or release. It can imply both literal and figurative actions, such as letting something go or setting it free. In this context, it suggests the act of starting a quarrel as an unleashing of tension.
The participial form indicates an ongoing action, emphasizing that initiating conflict is a continuous threat that can lead to greater discord, much like water that can overflow when a dam is breached.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations align closely, with all versions using similar phrases to convey the idea of initiating conflict and the need to abandon disputes before they escalate.
Sentence Structuregenerated
The main verb in this verse is פּ֣וֹטֵֽר, lets out, which governs the entire structure. It describes the action of starting a quarrel, with the subsequent phrases elaborating on the consequences and advice surrounding this action.
The sentence structure is built around this main action, with clauses detailing the metaphor of water and the imperative to abandon the dispute, creating a clear and impactful message about conflict avoidance.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew word פָּטַר as λόγοις, indicating a focus on speech or words. This choice highlights the connection between verbal conflict and the release of tension, suggesting that words can lead to strife.
This rendering emphasizes the potential for conflict inherent in communication, aligning with the overall message of the proverb.
In plain words — the whole versegenerated
Proverbs 17:14 warns that starting a quarrel is like letting loose a flood. It advises to walk away from disputes before they turn into bigger problems.
Frequently Asked Questionsgenerated
It symbolizes the uncontrollable nature of conflict once it begins, suggesting that starting a quarrel can lead to overwhelming consequences.
Abandoning a dispute can prevent escalation and further conflict, promoting peace and harmony in relationships.
It encourages individuals to practice restraint and think before engaging in arguments, fostering better communication and understanding.
Practicing active listening, choosing words carefully, and stepping away from heated situations can help avoid unnecessary conflicts.
Reflection Questionsgenerated
- What situations in my life have I seen escalate due to quarrels?
- How can I apply the wisdom of this proverb to my relationships?
- What steps can I take to ensure I don't initiate unnecessary disputes?
- In what ways can I promote peace instead of conflict in my community?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist and Bede reflect on the implications of this verse, discussing the consequences of idle words and the nature of conflict.
Moreover, since the indolent mind for the most part lapses by degrees into downfall, while we neglect to guard against idle words we go on to hurtful ones; so that at first it pleases us to talk of other men's affairs;Early Church Fathers on Proverbs 17 →
He who releases water, etc. To release water is to loosen the tongue into flowing speech. In a good sense, it is said, "Deep waters, words from the mouth of a man." Therefore, he who releases the waters is the beginning of quarrels,Early Church Fathers on Proverbs 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 17:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe beginning of strife [is as] when one letteth out water,.... As when a man makes a little hole in the bank of a river, or cuts a small passage in it, to let the water into an adjoining field; by
Read John Gill on Proverbs 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with.
Read Robert Jamieson on Proverbs 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLetteth out water, by cutting the bank of a river, in which case the water quickly widens the breach, and breaks in with irresistible violence and fury, and causeth great mischief and destruction. Leave off contention, before it be meddled with; avoid the occasions and prevent the beginnings of contention.
Read Matthew Poole on Proverbs 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 17:14 The beginning of strife [is as] when one letteth out water: therefore leave off contention, before it be meddled with.Ver. 14. The beginning of strife is as when one lets out water.] It is easier to stir strife than stint it. Lis litem generat; as water, it is of a spreading nature. Do therefore here as the Dutchmen do by their banks; they keep them with little cost and trouble, because they look narrowly to them, and make them up in time. If there be but the least breach, they stop it presently, otherwise the sea would soon flood them. “ Fertur in arva furens cumulo, camposque per omnes Cum stabulis armenta trahit.” - Virgil, Aeneid. The same may fitly be set forth also by a…
Read John Trapp on Proverbs 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) The beginning of strife is as when one letteth out water.—The drops which ooze through a tiny hole in the bank of a reservoir soon swell into an unmanageable torrent; so from insignificant beginnings arise feuds which cannot be appeased. Solomon constructed large pools (Ecclesiastes 2:6) beyond Bethlehem, and is supposed to have brought the water from these by an aqueduct into Jerusalem. Before it be meddled with.—The same expression is used at Proverbs 18:1; Proverbs 20:3. It probably means before (men) show their teeth, a metaphor from an angry dog.
Read Charles John Ellicott on Proverbs 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The beginning of strife is as when one letteth out water] As soon as the smallest breach is made in the dike or dam, the water begins to press from all parts towards the breach; the resistance becomes too great to be successfully opposed, so that dikes and all are speedily swept away. Such is the beginning of contentions, quarrels, lawsuits, &c. Leave off contention, before it be meddled with.] As you see what an altercation must lead to, therefore do not begin it. Before it be mingled together, התגלע hithgalla, before the spirits of the contending parties come into conflict - are joined together in battle, and begin to deal out mutual reflections and reproaches. When you see that…
Read AdamClarke on Proverbs 17 →CambridgeThe Cambridge Bible for Schools and Colleges14. letteth out water] by making ever so small a hole or fissure in a dam, or in the bank of a reservoir, such as Solomon himself constructed (Ecclesiastes 2:6). “aggeribus ruptis cum spumeus amnis Exiit, oppositasque evicit gurgite moles, Fertur in arva furens cumulo, camposque per omnes Cum stabulis armenta trahit.”—Virg. Aen. ii. 496–499. be meddled with] The Heb. word occurs only here and in Proverbs 18:1, Proverbs 20:3, in which places the rendering of A.V. is: be meddled with, intermeddleth with, will be meddling. We must, however, render, there be quarrelling, R.V. or, it waxeth warm, Gesen.
Read Cambridge on Proverbs 17 →Albert Barnes1798–1870Barnes' Notes on the BibleThe figure is taken from the great tank or reservoir upon which Eastern cities often depended for their supply of water. The beginning of strife is compared to the first crack in the mound of such a reservoir.
Read Albert Barnes on Proverbs 17 →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
To start a quarrel is to release a flood; so abandon the dispute before it breaks out.
The beginning of strife is like breaching a dam, therefore stop contention before quarreling breaks out.
To start a quarrel is to release a flood; so abandon the dispute before it breaks out.
Starting a quarrel is like letting out water; stop it before strife breaks out!
Tyndale line
The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with.
The beginning of strife is as when one letteth out water: Therefore leave off contention, before there is quarrelling.
The beginning of strife is as when one letteth out water: therefore leave off contention, before there be quarrelling.
The beginning of strife is as when one letteth out water: therefore withdraw from contention, before it be meddled with.
The beginning of strife is as one that openeth the waters: therefore or the contention be medled with, leaue off.
Strictly literal
The beginning of contention is [as] when one letteth out water; therefore leave off strife before it become vehement.
The beginning of contention [is] a letting out of waters, And before it is meddled with leave the strife.
The beginning of contention [is] a letting out of waters, || And leave the strife before it is meddled with.
As one letteth loose [a stream] of water, so is the beginning of strife: therefore before it be enkindled, leave off the contest.
The beginning of conflict is like one who releases water everywhere, so walk away from the dispute before it has broken out.
From the Latin
The beginning of quarrels is as when one letteth out water: before he suffereth reproach he forsaketh judgment.
Simplified
The beginning of a quarrel is like the first leak in a water dam, so drop it before a major argument bursts out.
The start of fighting is like the letting out of water: so give up before it comes to blows.
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 presents the verse consistently, while the Septuagint matches six of the eight words, indicating a strong agreement between these ancient witnesses on the core message of the verse.
פּ֣וֹטֵֽר מַ֭יִם רֵאשִׁ֣ית מָד֑וֹן וְלִפְנֵ֥י הִ֝תְגַּלַּ֗ע הָרִ֥יב נְטֽוֹשׁ׃
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 17:14
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.
פָּטַר (patar) is a Hebrew verb meaning to separate, remove, or set free. It encompasses actions like escaping or dismissing, and can imply both literal and figurative meanings, such as bursting through or emitting. The entries indicate a range of uses, including both intransitive and transitive forms, with a specific mention of an insulting action in the Hiphil form.
פָּטַר vb. separate, remove, set free
Qal
intrans. remove oneself, specif. escape
trans. set free
Hiph. they separated with the lip, i.e. open mouth wide (insultingly).
base
H6362 פָּטַר separate, remove, set free
6362 patar paw-tar'
a primitive root; to cleave or burst through, i.e.
(causatively) to emit, whether literal or figurative
(gape):--dismiss, free, let (shoot) out, slip away.
פָּטַר (pa.tar) — to separate.
1) to separate, set free, remove, open, escape, burst through
1a) (Qal)
1a1) to remove (oneself), escape
1a2) to set free, let out
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
רֵאשִׁית (re'shiyth) means 'beginning' or 'chief.' It is derived from a root meaning 'first' and covers concepts like the first in time, order, or rank, including firstfruits. The entries consistently emphasize its meanings related to primacy and importance.
רֵאשִׁית n.f. beginning, chief
beginning
first
first, chief
base
H7225 רֵאשִׁית beginning, chief . . beginning
. first
. first, chief
7225 re'shiyth ray-sheeth'
from the same as 7218; the first, in place, time, order or
rank (specifically, a firstfruit):--beginning, chief(-est),
first(-fruits, part, time), principal thing.
see HEBREW for 07218
רֵאשִׁית (re.shit) — first: beginning.
: beginning
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
Also means: re.shit (רֵאשִׁית ": best" H7225H)
רֵאשִׁית (re.shit) — first: best.
: best
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
N-fs — Noun common · feminine singular constructHNcfsc
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…
מָדוֹן (madown) refers to strife or contention, encompassing disputes and quarrels. It can also denote an object of contention. The word is derived from a root meaning to contend and is associated with conflict in various contexts.
מָדוֹן n.m. strife, contention
strife, contention
object of contention
base
H4066 מָדוֹן
4066 madown maw-dohn'
from 1777; a contest or quarrel:--brawling,
contention(-ous), discord, strife. Compare 4079, 4090.
see HEBREW for 01777
see HEBREW for 04079
see HEBREW for 04090
מָדוֹן (ma.don) — strife.
1) strife, contention
1a) strife, contention
1b) object of contention
N-ms — Noun common · masculine singular absoluteHNcmsa
→ General scriptures concerning Ge 13:8; 45:24; De 1:12; Ps 31:20; 55:9; 80:6; Pr 3:20; 6:12-14,16-19; 10:12; 13:10; 15:18; 16:28; 17:1,14,19; 18:6,19; 19:13; 20:3; 21:19; 22:10; 23:29,30; 25:8,24; 26:17,20,21; 27:15; 28:25; 29:22; 30:33; Isa 41:11,12; 58:4; Hab 1:3; Mt 5:25,39-41; 10:34-36; 12:25; 18:15-17; Mr 3:24,25; Lu 11:17; 12:51-53,58,59; Ro 2:8…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Conj | Prep | N-cp — Conjunction · preposition · noun common masculine plural constructHC/R/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
גָּלַע (gala`) is a Hebrew verb that primarily means to expose or lay bare. It can also refer to breaking out in contention, particularly in the Hithpael form, where it implies disclosing oneself. The entries suggest a focus on obstinacy and quarrelsome behavior.
[גָּלַע] vb. expose, lay bare—only Hithp. disclose oneself, break out
base
H1566 גָּלַע
1566 gala` gaw-lah'
a primitive root; to be obstinate:--(inter-)meddle (with).
גָּלַע (ga.la) — to quarrel.
1) to expose, lay bare
1a) (Hithpael)
1a1) to disclose oneself, break out
1a2) to break out (in contention)
V-Hithpael-Perf-3ms — Verb · Hithpael · perfect third person masculine singularHVtp3ms
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
Art | N-cs — Particle · noun common masculine singular absoluteHTd/Ncmsa
→ (About property)
→ See PROPERTY
The Hebrew word נָטַשׁ (*natash*) is built from a primitive root meaning to pound or smite, which implies dispersing or thrusting off. It covers a range of meanings including to leave, forsake, permit, and abandon. The word can also refer to being forsaken or loosened, and is used in contexts such as deserted palaces.
נָטַשׁ vb. leave, forsake, permit
Qal
leave, let alone
usu. forsake, abandon
permit
Niph.
be forsaken
be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
be let go, spread abroad
Pu. palaces are abandoned, deserted
base
H5203 נָטַשׁ leave, forsake, permit .. leave, let alone
. usu. forsake, abandon
. permit
. . be forsaken
. be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
. be let go, spread abroad
. palaces are abandoned, deserted
5203 natash naw-tash'
a primitive root; properly, to pound, i.e. smite; by
implication (as if beating out, and thus expanding) to
disperse; also, to thrust off, down, out or upon (inclusively,
reject, let alone, permit, remit, etc.):--cast off, drawn, let
fall, forsake, join (battle), leave (off), lie still, loose,
spread (self) abroad, stretch out, suffer.
נָטַשׁ (na.tash) — to leave.
1) to leave, permit, forsake, cast off or away, reject, suffer, join, spread out or abroad, be loosed, cease, abandon, quit, hang loose, cast down, make a raid, lie fallow, let fall, forgo, draw
1a) (Qal)
1a1) to leave, let alone, lie fallow, entrust to
1a2) to forsake, abandon
1a3) to permit
1b) (Niphal)
1b1) to be forsaken
1b2) to be loosened, be loose
1b3) to be let go, spread abroad
1c) (Pual) to be abandoned, be deserted
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms