Proverbs 17:5 — Word Study
WLCלֹעֵ֣ג לָ֭רָשׁ חֵרֵ֣ף עֹשֵׂ֑הוּ שָׂמֵ֥חַ לְ֝אֵ֗יד לֹ֣א יִנָּקֶֽה׃
BSAHe who mockslâʻag [despises, makes sport of] the poorrûwsh [those in need, destitute] insultschâraph■ [reproaches, taunts] their Makerʻâsâh [the one who created them, God] whoever gloatssâmêach [is glad, rejoices] ◂over calamityʼêyd [disaster, oppression] will notlôʼ go unpunishednâqâh▸ [remain, without penalty, cleared]
| Greek | English | Parsing |
|---|---|---|
| לֹעֵ֣ג | [one who] mocks | Verb, Qal, participle (active) masculine singular |
| לָ֭רָשׁ | the poor [person] | Preposition, verb qal participle (active) masculine singular |
| חֵרֵ֣ף | he reproaches | Verb, Piel, perfect third person masculine singular |
| עֹשֵׂ֑הוּ | maker his | Verb qal participle (active) masculine singular common, suffix |
| שָׂמֵ֥חַ | [a person] joyful | Adj |
| לְ֝אֵ֗יד | for calamity | Preposition, noun common masculine singular absolute |
| לֹ֣א | not | Particle |
| יִנָּקֶֽה׃ | he will go unpunished | Verb, Niphal, 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 mocks the poor insults their Maker; whoever gloats over calamity will not go unpunished. |
| KJV | Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished. |
| ASV | Whoso mocketh the poor reproacheth his Maker; And he that is glad at calamity shall not be unpunished. |
| YLT | Whoso is mocking at the poor Hath reproached his Maker, Whoso is rejoicing at calamity is not acquitted. |
| WEB | Whoever mocks the poor reproaches his Maker. He who is glad at calamity shall not be unpunished. |
| BBE | Whoever makes sport of the poor puts shame on his Maker; and he who is glad because of trouble will not go free from punishment. |
Where they part company is שָׂמֵ֥חַ — see How Translations Differ.
The verse contains two main clauses and several subordinate phrases, emphasizing the moral consequences of mocking and gloating.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָעַג
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 17:5
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 Human Conductgenerated
Proverbs 17:5 addresses the moral implications of mocking those in need, emphasizing that such behavior is an affront to their Maker. The surrounding verses reinforce the theme of wisdom in relationships, contrasting the treatment of the poor with the responsibilities of the righteous. This passage fits within a broader context of ethical teachings found throughout the book of Proverbs, where the wise are encouraged to act justly and compassionately.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 14:21–31 | He who despises his neighbor sins, but blessed is he who shows kindness to the poor. |
| 2 | Psalm 69:9 | because zeal for Your house has consumed me, and the insults of those who insult You have fallen on me. |
| 3 | 1 John 3:17 | If anyone with earthly possessions sees his brother in need, but withholds his compassion from him, how can the love of God abide in him? |
| 4 | Proverbs 24:17–18 | Do not gloat when your enemy falls, and do not let your heart rejoice when he stumbles, |
| 5 | Job 31:29 | If I have rejoiced in my enemy’s ruin, or exulted when evil befell him— |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — לֹעֵ֣ג, lo.'Eggenerated
The word לָעַג (la'ag) is a participle that means to mock or deride. It conveys ridicule and scorn, indicating a lack of respect for the dignity of others, particularly those who are vulnerable.
In this verse, the mocking of the poor is directly linked to an insult against their Maker, suggesting a deep moral failing in such actions. The participle form emphasizes the ongoing nature of this behavior, highlighting a habitual attitude rather than a one-time action.
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. The BSB has insults for חֵרֵ֣ף and gloats for שָׂמֵ֥חַ.
Where others part company with the BSB they part company over the word שָׂמֵ֥חַ: is glad (ASV, KJV) versus rejoices (NETB, ULB). The BSB's choice leans towards a more straightforward interpretation of emotional response.
Sentence Structuregenerated
The verse is structured around two main clauses with a subject and verb: לֹעֵ֣ג (he who mocks) and חֵרֵ֣ף (he reproaches). Each clause presents a moral statement about the consequences of these actions.
The first clause establishes the subject as the one who mocks the poor, while the second clause warns that such behavior will not go unpunished, indicating a clear cause-and-effect relationship in the moral teaching.
Septuagint Backgroundgenerated
The Septuagint translates לֹעֵ֣ג as παροχύνει, which suggests a similar meaning of mockery but may carry a slightly different nuance in the Greek context, emphasizing the act of derision.
This choice reflects a broader understanding of the consequences of mocking, aligning with the moral teachings found in both Hebrew and Greek traditions.
In plain words — the whole versegenerated
Proverbs 17:5 teaches that mocking the poor is not just unkind; it insults God, who made them. It also warns that those who take pleasure in the misfortunes of others will face consequences.
Frequently Asked Questionsgenerated
To mock the poor means to make fun of or belittle those who are in need, showing a lack of compassion and respect.
Mocking the poor is seen as an insult to their Maker because it disregards the inherent dignity and value that God gives to every person.
Gloating over calamity suggests a lack of empathy and can lead to punishment, as the verse warns that such behavior will not go unpunished.
This verse reflects the broader themes in Proverbs that emphasize justice, compassion, and the moral responsibilities we have towards others, especially the vulnerable.
Reflection Questionsgenerated
- In what ways can I show compassion to those who are less fortunate?
- How can I guard against the temptation to mock or belittle others?
- What does this verse teach me about my relationship with God and how I treat His creation?
- How can I encourage others to act justly and compassionately towards those in need?
The early church on this verse — how the Fathers read it
Early Church Fathers like Ambrose and Chrysostom reference this verse to discuss the moral implications of wealth and compassion, highlighting the need for empathy towards the poor.
Let no man suppose that because he is rich more deference ought to be shewn him. In the Church he is rich, who is rich in faith, for the faithful have a whole world of riches.Early Church Fathers on Proverbs 17 →
“He who laughs at the poor irritates his creator.” Why? Because God is the creator of the poor. Who is so cruel, who is so inhuman, that when he should be moved to compassion he laughs instead? Certainly this too will have to be punished.Early Church Fathers on Proverbs 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 17:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhoso mocketh the poor reproacheth his Maker,.... He that mocks the poor for his poverty, Upbraids him with his mean appearance, scoffs at the clothes he wears or food he eats, such an one reproaches
Read John Gill on Proverbs 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished. Whoso mocketh the poor reproacheth his Maker (Proverbs 14:31); and he that is glad at calamities shall not be unpunished.
Read Robert Jamieson on Proverbs 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMocketh the poor; derideth or reproacheth him with or for his poverty. His Maker; God, who by his providence made him poor. See the same assertion . At calamities; at the miseries of other men.
Read Matthew Poole on Proverbs 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 17:5 Whoso mocketh the poor reproacheth his Maker: [and] he that is glad at calamities shall not be unpunished.Ver. 5. He that mocketh the poor, &c.] And he that is glad at calamities, shall not be unpunished.] He is sick with the devil’ s disease, επιχαιρεκακια, which Job was not tainted with; as the Edomites, Ammonites, Philistines, and other of Sion’ s enemies were. How bitterly did the Jews insult our Saviour, when they had nailed him to the cross! And in like sort they served many of the martyrs, worrying them when they were down, as dogs do other creatures; and shooting sharp arrows at them when they had set them up for marks of their malice and mischief. Herein they deal…
Read John Trapp on Proverbs 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Whoso mocketh the poor reproacheth his Maker.—See above on Proverbs 14:31. He that is glad at calamities.—Of enemies. (Comp. Proverbs 24:18; Job 31:29.)
Read Charles John Ellicott on Proverbs 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. He that is glad at calamity] He who is pleased to hear of the misfortune of another will, in the course of God's just government, have his own multiplied.
Read AdamClarke on Proverbs 17 →CambridgeThe Cambridge Bible for Schools and Colleges5. his Maker] Comp. Proverbs 14:31. glad at calamities] “It belonged to the Greek mind in its fertility of combination, to express it (the temper here spoken of) by the single word ἐπιχαιρεκακία (Arist. Eth. Nicom. ii. 6), well rendered by the German ‘schadenfreude’.” Dean Plumptre, Speaker’s Comm. The connecting link of thought between the two clauses of the verse is that poverty and calamity proceed alike from God, so that to mock at the one, or be glad at the other, is to reproach Him and to incur His displeasure.
Read Cambridge on Proverbs 17 →Albert Barnes1798–1870Barnes' Notes on the BibleHe that is glad at calamities - A temper common at all times as the most hateful form of evil; the Greek ἐπιχαιρεκακία epichairekakia.
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
He who mocks the poor insults their Maker; whoever gloats over calamity will not go unpunished.
Whoever mocks the poor reproaches his Maker. He who is glad at calamity shall not be unpunished.
He who mocks the poor insults their Maker; whoever gloats over calamity will not go unpunished.
The one who mocks the poor insults his Creator; whoever rejoices over disaster will not go unpunished.
Tyndale line
Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished.
Whoso mocketh the poor reproacheth his Maker; And he that is glad at calamity shall not be unpunished.
Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamity shall not be unpunished.
He that mocketh the poor reproacheth his Maker; and he that is glad at calamities shall not be unpunished.
Hee that mocketh the poore, reprocheth him, that made him: and he that reioyceth at destruction, shall not be vnpunished.
Strictly literal
Whoso mocketh a poor [man] reproacheth his Maker; he that is glad at calamity shall not be held innocent.
Whoso is mocking at the poor Hath reproached his Maker, Whoso is rejoicing at calamity is not acquitted.
Whoever is mocking at the poor || Has reproached his Maker, || Whoever is rejoicing at calamity is not acquitted.
Whoso mocketh the poor blasphemeth his Maker: he that is glad at calamities will not remain unpunished.
Whoever mocks the poor insults his Maker and the one who rejoices at misfortune will not go unpunished.
From the Latin
He that despiseth the poor, reproacheth his Maker; and he that rejoiceth at another man’s ruin, shall not be unpunished.
Simplified
Anyone who oppresses the poor insults their Maker, and anyone who enjoys the suffering of others will be punished.
Whoever makes sport of the poor puts shame on his Maker; and he who is glad because of trouble will not go free from punishment.
Word by word, the decisions they made
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 on the wording of this verse, with six of the eight words matching. The differences in word order and expression in the Septuagint suggest a different stylistic approach rather than a significant variation in meaning.
לֹעֵ֣ג לָ֭רָשׁ חֵרֵ֣ף עֹשֵׂ֑הוּ שָׂמֵ֥חַ לְ֝אֵ֗יד לֹ֣א יִנָּקֶֽה׃
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 17:5
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.
לָעַג (la'ag) is a Hebrew verb meaning to mock or deride. It can also refer to stammering, particularly in the Niphal form, which suggests speaking unintelligibly. The entries indicate that the word conveys ridicule and scorn, with variations in its use across different grammatical forms.
[לָעַג] vb. mock, deride; also (Niph.) stammer, poet.
Qal mock, deride, have in derision
Niph. a people stammering of tongue (i.e. barbarians)
Hiph. mock, deride
base
H3932 [לָעַג] mock, deride; also (Niph.) stammer, poet.
3932 la`ag law-ag'
a primitive root; to deride; by implication (as if imitating
a foreigner) to speak unintelligibly:--have in derision, laugh
(to scorn), mock (on), stammering.
לָעַג (la.ag) — to mock.
1) to mock, deride, ridicule
1a) (Qal) to mock, deride, have in derision
1b) (Niphal) to stammer
1c) (Hiphil) to mock, deride
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
רוּשׁ (ruwsh) means to be poor or in want, covering the state of lacking resources or necessities. It can refer to a poor man or the action of impoverishing oneself, as noted in various forms like the Qal and Hithpolel. The entries indicate a focus on destitution and neediness.
[רוּשׁ or רִישׁ] 24 vb. be in want, poor
Qal young lions are in want and hunger
Hithpō‛lēl one impoverishing himself
base
H7326 [רוּשׁ or רִישׁ] be in want, poor
7326 ruwsh roosh
a primitive root; to be destitute:--lack, needy, (make self)
poor (man).
רוּשׁ (rush) — be poor.
1) to be poor, be in want, lack
1a) (Qal)
1a1) to be poor
1a2) to be in want or hunger
1a3) poor man (subst)
1b)(Hithpolel) one impoverishing himself (participle)
Prep | V-Qal — Preposition · verb qal participle (active) masculine singularHRd/Vqrmsa
The Hebrew word חָרַף (charaph) has a range of meanings including to reproach, taunt, and defame, as well as to remain in harvest time and to acquire. It is built from a primitive root and can be used in various forms, such as Qal and Piel. Notably, it appears in Isaiah 18:6 and Leviticus 19:20.
H2778a [חָרַף] reproach H2778b חָרַף vb. denom. remain in harvest time H2778c חָרַף acquire
2778 charaph. khaw-raf'
a primitive root; to pull off, i.e. (by implication) to
expose (as by stripping); specifically, to betroth (as if a
surrender); figuratively, to carp at, i.e. defame;
denominative (from 2779) to spend the winter:--betroth,
blaspheme, defy, jeopard, rail, reproach, upbraid.
see HEBREW for 02779
חָרַף (cha.raph) — to taunt.
1) to reproach, taunt, blaspheme, defy, jeopardise, rail, upbraid
1a) (Qal) to reproach
1b) (Piel) to reproach, defy, taunt
חָרַף (cha.raph) — to winter.
(Qal) to winter, spend harvest time, remain in harvest time
חָרַף (cha.raph) — to acquire.
(Niphal) to acquire, be betrothed
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp3ms
שָׂמֵחַ (sameach) means glad, joyful, or merry, and is derived from the root word for joy. It encompasses feelings of happiness and rejoicing, and can also refer to those who express joy. The entries consistently emphasize its positive connotations without notable disagreement.
שָׂמֵחַ adj.verb. glad, joyful, merry
base
H8056 שָׂמֵחַ glad, joyful, merry
8056 sameach saw-may'-akh
from 8055; blithe or gleeful:--(be) glad, joyful, (making)
merry((-hearted), -ily), rejoice(-ing).
see HEBREW for 08055
שָׂמֵחַ (sa.me.ach) — glad.
1) joyful, merry, glad
1a) joyful, showing joy
1b) you who rejoice (subst)
Adj — AdjHAamsa
אֵיד (eyd) refers to distress or calamity, encompassing various forms of misfortune such as national calamities, burdens of the righteous, and disasters affecting the wicked. It is derived from a root meaning to bend down, indicating oppression or ruin. The term appears in contexts related to suffering and disaster.
אֵיד n.m. distress, calamity
national calam. of Isr. (apostate)
of righteous sufferer
oft. of wicked
base
H343 אֵיד distress, calamity
343 'eyd ade
from the same as 181 (in the sense of bending down);
oppression; by implication misfortune, ruin:--calamity,
destruction.
see HEBREW for 0181
אֵיד (ed) — calamity.
1) distress, burden, calamity
1a) burden (of the righteous)
1b) calamity (of nation)
1c) disaster (of wicked)
1d) day of calamity
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
ka-lam'-i-ti ('edh, "a load" or "burden" under which one is crushed, hence, "misfortune"; hayyah, hawwah, "fall," "ruin," the latter word used only in the plural; ra`, "evil in essence" hence, "adversity," once only, Ps 141:5, the Revised Version (British and American) "wickedness"): Purely an Old Testament term, signifying adversities--natural, but more often those that result from wickedness or moral evil. Various kinds:
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
נָקָה (naqah) is a Hebrew verb meaning to be clean or free from guilt, and it can also imply being empty or desolate. The entries indicate that it encompasses a range of meanings, including acquitting someone of guilt, being exempt from punishment, and being purged or cleaned out. The lexicons suggest various nuances, but they consistently focus on themes of innocence and cleanliness.
[נָקָה] vb. be empty(?), clean
Qal Inf. Abs.
Niph.
be cleaned out
be clean, free from guilt, innocent
be free, exempt from punishment
free, exempt from obligation
Pi.
hold innocent, acquit
leave unpunished
base
H5352 נָקָה be empty(?), clean .Inf. Abs.
. . be cleaned out
. be clean, free from guilt, innocent
. be free, exempt from punishment
. free, exempt from obligation
. . hold innocent, acquit
. leave unpunished
5352 naqah naw-kaw'
a primitive root; to be (or make) clean (literally or
figuratively); by implication (in an adverse sense) to be
bare, i.e. extirpated:--acquit X at all, X altogether, be
blameless, cleanse, (be) clear(-ing), cut off, be desolate, be
free, be (hold) guiltless, be (hold) innocent, X by no means,
be quit, be (leave) unpunished, X utterly, X wholly.
נָקָה (na.qah) — to clear.
1) to be empty, be clear, be pure, be free, be innocent, be desolate, be cut off
1a) (Qal) to be empty, be clean, be pure
1b) (Niphal)
1b1) to be cleaned out, be purged out
1b2) to be clean, be free from guilt, be innocent
1b3) to be free, be exempt from punishment
1b4) to be free, be exempt from obligation
1c) (Piel)
1c1) to hold innocent, acquit
1c2) to leave unpunished
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms