Proverbs 26:4 — Word Study
WLCאַל־ תַּ֣עַן כְּ֭סִיל כְּאִוַּלְתּ֑וֹ פֶּֽן־ תִּשְׁוֶה־ לּ֥וֹ גַם־ אָֽתָּה׃
BSADo notʼal [refrain from, lest you] answerʻânâh▸ [respond to, make music] a foolkᵉçîyl [stupid person, one who rejects God] according to his follyʼivveleth [foolishness, silliness] orpên you yourselfʼattâh [as an individual, personally] will be like himshâvâh▸ [equal to, similar to, in nature, character]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תַּ֣עַן | you answer | Verb, Qal, jussive second person masculine singular |
| כְּ֭סִיל | a fool | Adj |
| כְּאִוַּלְתּ֑וֹ | according to foolishness his | Preposition, noun common feminine singular construct, suffix |
| פֶּֽן־ | lest | Particle |
| תִּשְׁוֶה־ | you should become like | Verb, Qal, imperfect second person masculine singular |
| לּ֥וֹ | him | Preposition, suffix |
| גַם־ | also | Adverb |
| אָֽתָּה׃ | you | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not answer a fool according to his folly, or you yourself will be like him. |
| KJV | Answer not a fool according to his folly, lest thou also be like unto him. |
| ASV | Answer not a fool according to his folly, Lest thou also be like unto him. |
| YLT | Answer not a fool according to his folly, Lest thou be like to him — even thou. |
| WEB | Don’t answer a fool according to his folly, lest you also be like him. |
| BBE | Do not give to the foolish man a foolish answer, or you will be like him. |
Where they part company is in the translation of the phrase כְּאִוַּלְתּ֑וֹ — see How Translations Differ.
The sentence has a main clause followed by a prepositional phrase and a consequence clause, clearly outlining the warning against foolish engagement.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָנָה
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 26:4
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 and Folly in Proverbsgenerated
Proverbs 26:4 is part of a series of proverbs that contrast wise behavior with foolish actions. The surrounding verses provide examples of how to deal with fools, emphasizing the importance of discernment in communication. The wise are cautioned to avoid engaging in foolish arguments that do not lead to constructive outcomes.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 17:14 | To start a quarrel is to release a flood; so abandon the dispute before it breaks out. |
| 2 | 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!” |
| 3 | 2 Samuel 19:41–43 | Soon all the men of Israel came to the king and asked, “Why did our brothers, the men of Judah, take you away secretly and bring the king and his household across the Jordan, together with all of David’s men?” |
| 4 | 1 Kings 12:14–16 | and spoke to them as the young men had advised, saying, “Whereas my father made your yoke heavy, I will add to your yoke. Whereas my father scourged you with whips, I will scourge you with scorpions.” |
| 5 | 2 Kings 14:8–10 | Then Amaziah sent messengers to the king of Israel Jehoash son of Jehoahaz, the son of Jehu. “Come, let us meet face to face,” he said. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — כְּסִיל, Ke.silgenerated
The Hebrew word כְּסִיל (ke.sil) describes a fool or someone who lacks wisdom. It is derived from a root meaning 'fat' and is often used to characterize individuals who are simple-minded or arrogant, particularly in their rejection of God's wisdom.
In this verse, the term highlights the folly of engaging with those who do not understand or value wisdom. The context suggests that responding to a fool according to their folly can lead to a loss of one's own wisdom.
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 main verb is תַּ֣עַן, you answer, which governs the structure of the verse. It is followed by a noun phrase identifying the object, כְּסִיל, a fool, and a prepositional phrase that describes the manner of the answer, כְּאִוַּלְתּ֑וֹ, according to his folly.
The warning פֶּֽן־ (lest) introduces the consequence of such an action, leading to the second verb תִּשְׁוֶה־ (you should become like), emphasizing the potential danger of mimicking foolish behavior.
Septuagint Backgroundgenerated
The Septuagint translates כְּסִיל as ἄφρονι (aphroni), which means 'foolish' or 'without sense'. This choice aligns with the Hebrew meaning but may suggest a broader interpretation of foolishness as a lack of understanding.
The use of ἀποκρίνου (apokrinou) for תַּ֣עַן implies a direct response, indicating that the translators understood the engagement with the fool as an active dialogue rather than a passive observation.
In plain words — the whole versegenerated
Proverbs 26:4 advises not to respond to a fool in the same foolish way they act. Engaging with foolishness can lead to becoming foolish oneself. The surrounding verses emphasize the importance of wisdom and caution in communication.
Frequently Asked Questionsgenerated
It means engaging with someone who is foolish in a way that reflects their foolishness, which can lead to negative consequences.
Responding to fools can diminish our own wisdom and lead to unnecessary conflict.
We should consider whether the engagement will lead to constructive dialogue or whether it will simply perpetuate foolishness.
Becoming like a fool can result in a loss of wisdom and understanding, leading to poor decisions and actions.
Reflection Questionsgenerated
- In what situations have I found myself responding to foolishness, and what were the outcomes?
- How can I practice wisdom in my conversations with others?
- What are some signs that I am engaging in a foolish argument?
- How can I encourage others to seek wisdom instead of folly?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the importance of wisdom in speech. Their comments illustrate the timeless nature of this advice.
I had treated you with contempt, Demetrian, as you railed with sacrilegious mouth against God, who is one and true, and frequently cried out with impious words,Early Church Fathers on Proverbs 26 →
It is more agreeable to remain silent on such questions and to consider their foolish and irreverent assumptions unworthy of a response, since the divine words forbid it, saying, “Answer not a fool according to his folly.” But the fool,Early Church Fathers on Proverbs 26 →
Your flight is a good one if you do not answer the fool according to his folly. Your flight is good if you direct your footsteps away from the countenance of fools.Early Church Fathers on Proverbs 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 26:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnswer not a fool according to his folly,.... Sometimes a fool, or wicked man, is not to be answered at all; as the ministers of Hezekiah answered not a word to Rabshakeh; nor Jeremiah the prophet to
Read John Gill on Proverbs 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnswer not a fool according to his folly, lest thou also be like unto him. Answer not a fool according to his folly, lest thou also be like unto him - by answering taunt with taunt, angry sneer with sneer, folly with folly.
Read Robert Jamieson on Proverbs 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHow can these contrary rules be reconciled, answer him not, and answer him? Answ. Easily, by considering the difference of persons, and times, and places, and other circumstances, and of the manner of answering. And such seemingly contradictory precepts are not only used by, but are esteemed elegant in, other authors. Answer him not, when he is incorrigible, or when he is inflamed with passion or wine, &c., or when it is not necessary, nor likely to do him good. Answer him, when he is capable of receiving good by it, or when it is necessary for the glory of God, or for the discharge of a man’ s duty, or for the good of others. According to his folly; so as to imitate his folly, by such…
Read Matthew Poole on Proverbs 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 26:4 Answer not a fool according to his folly, lest thou also be like unto him.Ver. 4. Answer not a fool according to his folly.] When either he curseth thee, or cryeth out upon thee for giving him due correction - for every public person had need to carry a spare handkerchief, to wipe off the dirt of disgrace and obloquy cast upon him for doing his duty, - pass such a one by in silence, as not worthy the answering. Sile, et funestam dedisti plagam, say nothing, and you play him to purpose. Hezekiah would not answer Rabshakeh, nor Jeremiah Hananiah; nor our Saviour his adversaries. He reviled not his revilers, he threatened not his open opposites. Lest thou also be like unto him.]…
Read John Trapp on Proverbs 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Answer not a fool.—Comp. Proverbs 1:22. According to his folly.—Do not lower yourself by disputing or arguing with him; he will not take in your meaning, and will think he has got the better of you, perhaps will insult you. It is noticeable that our Lord never answered a question which should not have been asked Him, but always put it by (e.g., Matthew 21:23, sqq.; Luke 13:23-24; Luke 23:9; John 21:21-22; Acts 1:6, sqq.).
Read Charles John Ellicott on Proverbs 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Answer not a fool] On this and the following verse Bishop Warburton, who has written well on many things, and very indifferently on the doctrine of grace, has written with force and perspicuity: "Had this advice been given simply, and without circumstance, to answer the fool, and not to answer him, one who had reverence for the text would satisfy himself in supposing that the different directions referred to the doing a thing in and out of season; 1. The reasons given why a fool should not be answered according to his folly, is, "lest he (the answerer) should be like unto him." 2. The reason given why the fool should be answered according to his folly, is, "lest he (the fool)…
Read AdamClarke on Proverbs 26 →CambridgeThe Cambridge Bible for Schools and Colleges4, 5. according to] Let not your answer be according to his folly in foolishness; but let it be according to it in appositeness.
Read Cambridge on Proverbs 26 →Albert Barnes1798–1870Barnes' Notes on the BibleTwo sides of a truth. To “answer a fool according to his folly” is in Proverbs 26:4 to bandy words with him, to descend to his level of coarse anger and vile abuse; in Proverbs 26:5 it is to say the
Read Albert Barnes on Proverbs 26 →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
Do not answer a fool according to his folly, or you yourself will be like him.
Don’t answer a fool according to his folly, lest you also be like him.
Do not answer a fool according to his folly, or you yourself will be like him.
Do not answer a fool according to his folly, lest you yourself also be like him.
Tyndale line
Answer not a fool according to his folly, lest thou also be like unto him.
Answer not a fool according to his folly, Lest thou also be like unto him.
Answer not a fool according to his folly, lest thou also be like unto him.
Answer not a fool according to his folly, lest thou also be like him.
Answer not a foole according to his foolishnes, least thou also be like him.
Strictly literal
Answer not a fool according to his folly, lest thou also be like unto him.
Answer not a fool according to his folly, Lest thou be like to him — even thou.
Do not answer a fool according to his folly, || Lest you are like to him—even you.
Do not answer a fool according to his folly, lest thou also become equal unto him.
Do not answer a fool according to his folly, or you will become like him.
From the Latin
Answer not a fool according to his folly, lest thou be made like him.
Simplified
Don't answer stupid people following their stupidity, or you'll become as bad as them.
Do not give to the foolish man a foolish answer, or you will be like him.
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 states, "אַל־ תַּ֣עַן כְּ֭סִיל כְּאִוַּלְתּ֑וֹ פֶּֽן־ תִּשְׁוֶה־ לּ֥וֹ גַם־ אָֽתָּה׃" which translates to "Do not answer a fool according to his folly, or you yourself will be like him." The Septuagint has a word-by-word correspondence that matches 5 out of the 9 words in the Masoretic Text, but it does not preserve the same sentence structure or meaning as the original Hebrew. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, so they align with the Masoretic Text in this instance.
אַל־ תַּ֣עַן כְּ֭סִיל כְּאִוַּלְתּ֑וֹ פֶּֽן־ תִּשְׁוֶה־ לּ֥וֹ גַם־ אָֽתָּה׃
5 of the 9 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 26:4
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Adj — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
אִוֶּ֫לֶת (ivveleth) refers to folly or foolishness. It is derived from a root meaning silliness, and is categorized as a feminine noun. The term appears in contexts discussing foolish behavior or actions.
אִוֶּ֫לֶת 25 n.f. folly
base
H200 אִוֶּ֫לֶת
200 'ivveleth iv-veh'-leth
from the same as 191; silliness:--folly, foolishly(-ness).
see HEBREW for 0191
אִוֶּ֫לֶת (iv.ve.let) — folly.
foolishness, folly
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
שָׁוָה (shavah) is a Hebrew verb that conveys the idea of being even or smooth, and extends to meanings like agreeing, resembling, or making something like another. It is built from a primitive root and covers a range of uses, including to level, set, or adjust. The entries indicate various forms, such as Qal, Piel, and Hiphil, which express different nuances of the verb.
שָׁוָה vb. (be even, smooth, v. Pi., hence) agree with, be like, resemble
Qal it was not equalled to me, i.e. not requited
Pi. he hath levelled
Hiph. make like
Nithp. (appar.) are alike
base
[שָׁוָה] vb. Pi. set, place
base
H7737a שָׁוָה (be even, smooth, v. Pi., hence) agree with, be like, resemble . make like
. (appar.) are alike
H7737b שָׁוָה Pi. set, place
7737 shavah shaw-vaw'
a primitive root; properly, to level, i.e. equalize;
figuratively, to resemble; by implication, to adjust (i.e.
counterbalance, be suitable, compose, place, yield,
etc.):--avail, behave, bring forth, compare, countervail,
(be, make) equal, lay, be (make, a- )like, make plain, profit,
reckon.
שָׁוָה (sha.vah) — be like.
1) to agree with, be or become like, level, resemble
1a) (Qal)
1a1) to be like
1a2) equivalent (participle)
1a3) to set, place
1a4) setting (participle)
1b) (Piel) to level, smooth, still
1c) (Hiphil) to make like
1d) (Nithpael) to be alike
Aramaic equivalent: she.vah (שְׁוָה "be like" H7739A)
שָׁוָה (sha.vah) — to set.
(Piel) to set, place
Aramaic equivalent: she.vah (שְׁוָה "be set" H7739B)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms