Proverbs 20:14 — Word Study
WLCרַ֣ע רַ֭ע יֹאמַ֣ר הַקּוֹנֶ֑ה וְאֹזֵ֥ל ל֝֗וֹ אָ֣ז יִתְהַלָּֽל׃
BSAWorthlessraʻ [bad, of poor quality] worthlessraʻ [bad, of no value] saysʼâmar▸ the buyerqânâh [the one purchasing, acquiring] ◂but on the way outʼâzal [when he is gone, after departing] he gloatshâlal▸ [boasts, praises himself, shines with pride]
| Greek | English | Parsing |
|---|---|---|
| רַ֣ע | bad | Adj |
| רַ֭ע | bad | Adj |
| יֹאמַ֣ר | he says | Verb, Qal, imperfect third person masculine singular |
| הַקּוֹנֶ֑ה | the buyer | Particle, verb qal participle (active) masculine singular |
| וְאֹזֵ֥ל | and [he is] going away | Conjunction, verb qal participle (active) masculine singular |
| ל֝֗וֹ | himself | Preposition, suffix |
| אָ֣ז | then | Adverb |
| יִתְהַלָּֽל׃ | he boasts | Verb, Hithpael, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Worthless, worthless!” says the buyer, but on the way out, he gloats. |
| KJV | It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth. |
| ASV | It is bad, it is bad, saith the buyer; But when he is gone his way, then he boasteth. |
| YLT | 'Bad, bad,' saith the buyer, And going his way then he boasteth himself. |
| WEB | “It’s no good, it’s no good,” says the buyer; but when he is gone his way, then he boasts. |
| BBE | A poor thing, a poor thing, says he who is giving money for goods: but when he has gone on his way, then he makes clear his pride in what he has got. |
Where they part company is in the rendering of רַע — see How Translations Differ.
The sentence is structured around the buyer's declaration, followed by his action as he departs.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 20:14
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 — The Value of Thingsgenerated
Proverbs 20:14 illustrates the behavior of a buyer who devalues an item verbally while feeling a sense of pride upon leaving. This reflects a common human tendency to negotiate or downplay value while internally celebrating a perceived victory. The surrounding verses emphasize the importance of diligence and the true worth of knowledge compared to material wealth, as seen in Proverbs 20:13 and Proverbs 20:15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 1:10 | Is there a case where one can say, “Look, this is new”? It has already existed in the ages before us. |
| 2 | Hosea 12:7–8 | A merchant loves to defraud with dishonest scales in his hands. |
| 3 | 1 Thessalonians 4:6 | and no one should ever violate or exploit his brother in this regard, because the Lord will avenge all such acts, as we have already told you and solemnly warned you. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — רַע, ra'generated
רַע (ra) is an adjective meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments.
In this verse, it appears twice to emphasize the buyer's negative assessment of the item. The repetition underscores the buyer's intent to negotiate down the price, while the contrast with his later gloating reveals a deeper hypocrisy.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree, using terms like worthless (BSB, KJV, ASV) to convey the buyer's assessment.
Sentence Structuregenerated
The verse consists of two main clauses: the first expresses the buyer's declaration of worthlessness, while the second describes his action of leaving and gloating. The finite verb יֹאמַר (yo.mar) governs the first clause, indicating the buyer's speech.
The structure emphasizes the contrast between the buyer's words and his actions, illustrating a common theme in Proverbs of outward appearances versus inner truths.
In plain words — the whole versegenerated
Proverbs 20:14 shows a buyer who claims an item is worthless while feeling proud as he leaves. This reflects human behavior in negotiations and the tendency to boast despite dishonesty.
Frequently Asked Questionsgenerated
The buyer is trying to negotiate a lower price by claiming the item has no value.
He feels a sense of pride or victory for having successfully negotiated a better deal.
It warns against hypocrisy and the discrepancy between what one says and what one truly feels or believes.
It contrasts the buyer's behavior with the value of knowledge and diligence emphasized in the adjacent verses.
Reflection Questionsgenerated
- In what situations have I seen people undervalue something to gain an advantage?
- How can I ensure my words reflect my true intentions and feelings?
- What lessons can I learn from the buyer's behavior in this proverb?
- How does pride influence my actions in negotiations or discussions?
The early church on this verse — how the Fathers read it
Bede comments on this verse, illustrating the contrast between present hardships and future glory, emphasizing the need to endure temporary challenges.
It is bad, it is bad, says every buyer, etc. Therefore, he who desires to obtain eternal rewards in the heavens must endure what is bad in the present, so that when he departs from the world, he may then glory;Early Church Fathers on Proverbs 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 20:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] naught, [it is] naught, saith the buyer,.... When he comes to the shop of the seller, or to market to buy goods, he undervalues them, says they are not so good as they should be, nor so cheap
Read John Gill on Proverbs 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth. It is naught, it is naught (the ware on sale is bad in quality and quantity), saith the buyer.
Read Robert Jamieson on Proverbs 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is naught; the commodity is but of little worth. Saith the buyer, to wit, to the seller; he discommends it, that he may bring down the price of it. Gone his way, with the commodity purchased. He boasteth that by his wit he hath overreached the seller, and got a great advantage to himself. This he notes as a common but reprovable practice.
Read Matthew Poole on Proverbs 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 20:14 [It is] naught, [it is] naught, saith the buyer: but when he is gone his way, then he boasteth.Ver. 14. It is naught, it is naught, saith the buyer.] Or, Saith the possessor, and so Melanchthon reads it: as taxing that common fault and folly of slighting present mercies, but desiring and commending them when they are lost. Virtutem incolumen odimus, sublatam ex oculis quaerimus invidi. Israel "despised the pleasant land," and the precious manna, and Solomen’ s gentle government, Our corrupt nature weighs not good things till we want them, as the eye sees nothing that lies upon it.
Read John Trapp on Proverbs 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) It is naught, saith the buyer.—He cries down the goods he wants to purchase. Then he boasteth.—How he has outdone the seller, and got the goods below their value. For other notices of cheating in trade see above on Proverbs 11:1.
Read Charles John Ellicott on Proverbs 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. It is naught, it is naught, saith the buyer] How apt are men to decry the goods they wish to purchase, in order that they may get them at a cheaper rate; and, when they have made their bargain and carried it off, boast to others at how much less than its value they have obtained it! Are such honest men? Is such knavery actionable? Can such be punished only in another world? St. Augustine tells us a pleasant story on this subject: A certain mountebank published, in the full theatre, that at the next entertainment he would show to every man present what was in his heart. The time came, and the concourse was immense; all waited, with deathlike silence, to hear what he would say to…
Read AdamClarke on Proverbs 20 →CambridgeThe Cambridge Bible for Schools and Colleges14. naught] i.e. an inferior article. Comp. 2 Kings 2:19. By decrying it he gets it cheap, and then goes his way and boasts of his cleverness. Mr Bridges, in his Commentary on Proverbs, quotes here from Augustine the well-known story of him who having given out that he would disclose to every man the secret desire of his heart, exclaimed to the crowd who came together to hear it, Vili vultis emere, et caro vendere, “You all wish to buy cheap, and sell dear” (Aug. de Trin. lib. 13. c. 3).
Read Cambridge on Proverbs 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. It is naught — “Bad, bad!” says the buyer; but he trips off and then praises himself — boasts of his good bargain. A common occurrence.
Read Daniel Denison Whedon on Proverbs 20 →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
“Worthless, worthless!” says the buyer, but on the way out, he gloats.
“It’s no good, it’s no good,” says the buyer; but when he is gone his way, then he boasts.
“Worthless, worthless!” says the buyer, but on the way out, he gloats.
“It’s worthless! It’s worthless!” says the buyer, but when he goes on his way, he boasts.
Tyndale line
It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth.
It is bad, it is bad, saith the buyer; But when he is gone his way, then he boasteth.
It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth.
It is naught, it is naught, saith the buyer: but when he is gone, then he boasteth.
It is naught, it is naught, sayth the buyer: but when he is gone apart, he boasteth.
Strictly literal
Bad! bad! saith the buyer; but when he is gone his way, then he boasteth.
'Bad, bad,' saith the buyer, And going his way then he boasteth himself.
“Bad, bad,” says the buyer, || And then he boasts himself going his way.
It is bad, it is bad, saith the buyer; but when he is gone his way, then doth he boast.
“Bad! Bad!” says the buyer, but when he goes away he boasts.
From the Latin
It is nought, it is nought, saith every buyer: and when he is gone away, then he will boast.
Simplified
“It's really rubbish,” says the one buying, but afterwards goes and boasts to others about making a good deal.
A poor thing, a poor thing, says he who is giving money for goods: but when he has gone on his way, then he makes clear his pride in what he has got.
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 of Proverbs 20:14 reads, 'Worthless, worthless!' says the buyer, but on the way out, he gloats.' The Septuagint agrees with the Masoretic Text in terms of the overall meaning and wording, although it presents the text in a different order and structure. There are no significant differences between the two in this verse. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations that would alter the understanding of this verse, as they are not directly available for this specific text. Thus, both the Masoretic Text and the Septuagint convey the same essential message.
רַ֣ע רַ֭ע יֹאמַ֣ר הַקּוֹנֶ֑ה וְאֹזֵ֥ל ל֝֗וֹ אָ֣ז יִתְהַלָּֽל׃
8 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 20:14
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.
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Adj — AdjHAamsa
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Adj — AdjHAamsa
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word קָנָה (*qanah*) primarily means to get, acquire, or buy. It can also imply creating or procuring something, often in a poetic context. The entries indicate various usages, including God acquiring His people and Eve acquiring knowledge. There is an Aramaic equivalent, קְנָא (*qe.na*), which also means 'to buy.'
קָנָה 84 vb. get, acquire
Qal 81
get, acquire (all poet.)
elsewhere buy
Niph. be bought
Hiph. caused (one) to purchase me, i.e. made me a bondman
base
H7069 קָנָה get, acquire .. get, acquire (all poet.)
. elsewhere buy
. be bought
. caused (one) to purchase me, i.e. made me a bondman
7069 qanah kaw-naw'
a primitive root; to erect, i.e. create; by extension, to
procure, especially by purchase (causatively, sell); by
implication to own:--attain, buy(-er), teach to keep cattle,
get, provoke to jealousy, possess(-or), purchase, recover,
redeem, X surely, X verily.
קָנָה (qa.nah) — to buy.
1) to get, acquire, create, buy, possess
1a) (Qal)
1a1) to get, acquire, obtain
1a1a) of God originating, creating, redeeming His people
1a1a1) possessor
1a1b) of Eve acquiring
1a1c) of acquiring knowledge, wisdom
1a2) to buy
1b) (Niphal) to be bought
1c) (Hiphil) to cause to possess
Aramaic equivalent: qe.na (קְנָא "to buy" H7066)
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
אָזַל (azal) is a primitive root meaning to go away or to disappear, often used poetically. It covers actions like going about, being exhausted, or being used up. The word also has a Pual form, indicating a sense of going to and fro. Some lexicons note its use in contexts like Ezekiel 27:19, where it can refer to 'yarn'.
אָזַל vb. go (mostly poet.) Qal go away; go about; be gone, exhausted, used up
Pu. yarn, spin
base
H235 אָזַל go (mostly poet.) .go away; go about; be gone, exhausted, used up
. yarn, spin
235 'azal aw-zal'
a primitive root; to go away, hence, to disappear:--fail,
gad about, go to and fro (but in Ezek. 27:19 the word is
rendered by many "from Uzal," by others "yarn"), be gone
(spent).
אָזַל (a.zal) — be gone.
1) to go, to go away, to go about
1a) (Qal)
1a1) to go away
1a2) to go about
1a3) to be used up, be exhausted, be gone, evaporated
1b) (Pual) to go to and fro
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
HD — AdverbHD
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Hithpael-Imperf-3ms — Verb · Hithpael · imperfect third person masculine singularHVti3ms