Proverbs 29:15 — Word Study
WLCשֵׁ֣בֶט וְ֭תוֹכַחַת יִתֵּ֣ן חָכְמָ֑ה וְנַ֥עַר מְ֝שֻׁלָּ֗ח מֵבִ֥ישׁ אִמּֽוֹ׃
BSAA rodshêbeṭ [a rod or staff, a sceptre] of correctiontôwkêchâh [rebuke, reproof] impartsnâthan▸ [gives, grants] wisdomchokmâh [skill, prudence, good judgment] but a childnaʻar [youth, young person] left to himselfshâlach [sent away, departed, without guidance, unrestrained] disgracesbûwsh [brings shame, causes embarrassment] his motherʼêm [female parent, maternal figure]
| Greek | English | Parsing |
|---|---|---|
| שֵׁ֣בֶט | a rod | Noun common, masculine singular absolute |
| וְ֭תוֹכַחַת | and rebuke | Conjunction, noun common feminine singular absolute |
| יִתֵּ֣ן | it gives | Verb, Qal, imperfect third person masculine singular |
| חָכְמָ֑ה | wisdom | Noun common, feminine singular absolute |
| וְנַ֥עַר | and a youth | Conjunction, noun common masculine singular absolute |
| מְ֝שֻׁלָּ֗ח | let loose | Verb, Pual, participle (passive) masculine singular |
| מֵבִ֥ישׁ | [is] putting to shame | Verb, Hiphil, participle (active) masculine singular |
| אִמּֽוֹ׃ | mother his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A rod of correction imparts wisdom, but a child left to himself disgraces his mother. |
| KJV | The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. |
| ASV | The rod and reproof give wisdom; But a child left to himself causeth shame to his mother. |
| YLT | A rod and reproof give wisdom, And a youth let away is shaming his mother. |
| WEB | The rod of correction gives wisdom, but a child left to himself causes shame to his mother. |
| BBE | The rod and sharp words give wisdom: but a child who is not guided is a cause of shame to his mother. |
The translations agree on the core meaning of the verse, particularly regarding the role of correction in imparting wisdom.
The sentence is structured with a main clause followed by a contrasting subordinate clause, highlighting the difference between correction and neglect.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 29:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom in Disciplinegenerated
Proverbs 29:15 emphasizes the importance of correction in raising children. The surrounding verses discuss the role of a just king and the impact of discipline on a child's character. The author contrasts the outcomes of wise correction with the shame that comes from neglecting guidance, illustrating a broader theme of wisdom in leadership and parenting.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 29:17–21 | Discipline your son, and he will give you rest; he will bring delight to your soul. |
| 2 | Proverbs 22:6–15 | Train up a child in the way he should go, and when he is old he will not depart from it. |
| 3 | Proverbs 23:13–14 | Do not withhold discipline from a child; although you strike him with a rod, he will not die. |
| 4 | Hebrews 12:10–11 | Our fathers disciplined us for a short time as they thought best, but God disciplines us for our good, so that we may share in His holiness. |
| 5 | Proverbs 10:1–5 | The proverbs of Solomon: A wise son brings joy to his father, but a foolish son grief to his mother. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שֵׁ֣בֶט, She.vetgenerated
The word שֵׁ֣בֶט (shevet) is a noun that means a rod or staff, often associated with authority and correction. It can also refer to a tribe or clan, indicating a connection to leadership and social structure. The parsing as a masculine singular noun suggests its role as a tool for discipline in this context.
In this verse, the rod symbolizes the corrective measures necessary for imparting wisdom. It implies that guidance and discipline are crucial for developing a child's understanding and character.
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 finite verb יִתֵּ֣ן (it gives) governs the main clause, which describes the action of imparting wisdom through correction. The structure includes two main phrases: one detailing the means of imparting wisdom and the other contrasting the outcome for a child left without guidance.
The Hebrew word order emphasizes the rod and correction as the primary subjects, placing them at the forefront of the verse's message about discipline and its effects.
Septuagint Backgroundgenerated
In the Septuagint, שֵׁ֣בֶט is rendered as πληγαὶ, which translates to 'stripes' or 'blows', indicating a more physical interpretation of correction. This choice suggests a focus on the severity of discipline rather than its instructional aspect.
The use of ἔλεγξοι for וְ֭תוֹכַחַת further emphasizes the verbal aspect of correction, aligning with the Hebrew understanding of rebuke as a means of guidance.
In plain words — the whole versegenerated
Proverbs 29:15 teaches that using a rod for correction helps children gain wisdom, while neglecting their guidance leads to shame for their mother. This verse highlights the value of discipline in raising children.
Frequently Asked Questionsgenerated
The rod symbolizes correction and discipline, which are necessary for imparting wisdom to a child.
A child left to himself is likely to bring shame to his mother, indicating the negative consequences of neglecting guidance.
The verse connects wisdom with correction, suggesting that proper guidance leads to good judgment and understanding.
It emphasizes the crucial role of parents in providing discipline and guidance to their children to help them grow wisely.
Reflection Questionsgenerated
- In what ways can I apply correction in my own life to gain wisdom?
- How can I ensure that I am providing proper guidance to those I mentor or care for?
- What are some examples of discipline that have positively impacted my understanding?
- How can I support others in their journey of growth and learning?
The early church on this verse — how the Fathers read it
The verse is cited by Bede in his commentary, illustrating the connection between correction and wisdom in parenting.
The rod and reproof give wisdom, etc. About this rod, the Apostle to the Corinthians: "Do you want me to come to you with a rod, or with love in a spirit of gentleness?" (1 Corinthians 4).Early Church Fathers on Proverbs 29 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 29:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe rod and reproof give wisdom,.... Are the means of giving wisdom to a child, reproved by its parent with the rod; and of driving out foolishness from him, and of making him wiser for the time to
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. The rod and reproof give wisdom (Proverbs 22:15): but a child left (to himself) bringeth his mother to shame.
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe rod and reproof; correction and instruction going together. Left to himself; suffered to follow his own will or lusts without restraint and chastening. His mother, and father too; but he names only the mother, either because her indulgence oft spoils the child, or because children commonly stand in least awe of their mothers, and abuse the weakness of their sex, and tenderness of their natures.
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:15 The rod and reproof give wisdom: but a child left [to himself] bringeth his mother to shame.Ver. 15. The rod and reproof give wisdom.] If reproof do the deed, the rod may be spared, and not else. Chrysippus is by some cried out upon as the first that brought the use of a rod into the schools; but there is no doing without it; for children are foolish, apt to imitate others in their vices, before they know them to be vices; and though better taught, yet easily corrupted by evil company, as young lapwings are soon snatched up by every buzzard. Now, therefore, as moths are beaten out of garments with a rod, so must vices out of children’ s hearts. Vexatio dat intellectum: Smart…
Read John Trapp on Proverbs 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) A child left to himself.—Allowed to wander unchecked as the wild ass (Job 39:5). Bringeth his mother to shame.—Whose foolish indulgence has ruined him.
Read Charles John Ellicott on Proverbs 29 →Albert Barnes1798–1870Barnes' Notes on the BibleLeft to himself - The condition of one who has been pampered and indulged.
Read Albert Barnes on Proverbs 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Left to himself — πςψ, (na’har,) a boy permitted to go where he pleases; or ξωׁ ?μη, (meshullahh,) sent forth without parental control, neglected, uncontrolled. Such a child will bring disgrace upon his family.
Read Daniel Denison Whedon on Proverbs 29 →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
A rod of correction imparts wisdom, but a child left to himself disgraces his mother.
The rod of correction gives wisdom, but a child left to himself causes shame to his mother.
A rod of correction imparts wisdom, but a child left to himself disgraces his mother.
A rod and reproof impart wisdom, but a child who is unrestrained brings shame to his mother.
Tyndale line
The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame.
The rod and reproof give wisdom; But a child left to himself causeth shame to his mother.
The rod and reproof give wisdom: but a child left to himself causeth shame to his mother.
The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame.
The rodde and correction giue wisdome: but a childe set a libertie, maketh his mother ashamed.
Strictly literal
The rod and reproof give wisdom; but a child left [to himself] bringeth his mother to shame.
A rod and reproof give wisdom, And a youth let away is shaming his mother.
A rod and reproof give wisdom, || And a youth let away is shaming his mother.
The rod and reproof impart wisdom; but a lad abandoned to himself bringeth shame on his mother.
The rod and reproof give wisdom, but a child freed from discipline puts his mother to shame.
From the Latin
The rod and reproof give wisdom: but the child that is left to his own will bringeth his mother to shame.
Simplified
Discipline and correction provide wisdom, but a son left undisciplined is an embarrassment to his mother.
The rod and sharp words give wisdom: but a child who is not guided is a cause of shame to his mother.
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 agree in their wording for this verse, with all eight words matching in the Hebrew and Greek texts. This consistency indicates a shared understanding of the importance of correction and its implications.
שֵׁ֣בֶט וְ֭תוֹכַחַת יִתֵּ֣ן חָכְמָ֑ה וְנַ֥עַר מְ֝שֻׁלָּ֗ח מֵבִ֥ישׁ אִמּֽוֹ׃
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 29:15
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.
שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
7626 shebet shay'-bet
from an unused root probably meaning to branch off; a scion,
i.e. (literally) a stick (for punishing, writing, fighting,
ruling, walking, etc.) or (figuratively) a clan:--X
correction, dart, rod, sceptre, staff, tribe.
שֵׁ֫בֶט (she.vet) — tribe: staff.
: staff
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe.
: tribe
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: javelin.
: javelin
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: ruler.
: ruler
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
N-ms — Noun common · masculine singular absoluteHNcmsa
(maqqel, maTTeh, shebheT; rhabdos): Little distinction can be drawn between the Hebrew words used for "rod" and "staff." Maqqel is the word used in Ge 30:37 ff for the twigs of poplar put by Jacob before his sheep, and in Jer 1:11 of the "rod of an almond-tree." MaTTeh is used of a rod in the hand, as the "rods" of Moses and of Aaron (Ex 4:2 ff; 7:9 , etc.). ShebheT is used, but sometimes also maTTeh, of the rod used for correction (Ex 21:20; 2Sa 7:14; Pr 10:13; 13:24; Isa 10:5, etc.). In
תּוֹכֵחָה (towkechah) refers to rebuke or correction, while תּוֹכַ֫חַת (towkachath) pertains to argument or reproof. Both terms involve verbal expressions of correction or chastisement. The entries emphasize their use in contexts of correction and reasoning, but do not provide specific verse references.
תּוֹכֵחָה n.f. rebuke, correction
base
תּוֹכַ֫חַת n.f. argument, reproof
argument, impeachment, spoken by lips and mouth
reproof, chiding
correction, rebuke
base
H8433a תּוֹכֵחָה rebuke, correction H8433b תּוֹכַ֫חַת argument, reproof . argument, impeachment, spoken by lips and mouth
. reproof, chiding
. correction, rebuke
8433 towkechah to-kay-khaw'
and towkachath {to-kakh'-ath}; from 3198; chastisement;
figuratively (by words) correction, refutation, proof (even in
defence):--argument, X chastened, correction, reasoning,
rebuke, reproof, X be (often) reproved.
see HEBREW for 03198
תּוֹכֵחָה (to.khe.chah) — rebuke.
rebuke, correction, punishment, chastisement
תּוֹכַ֫חַת (to.kha.chat) — argument.
1) argument, reproof
1a) argument, impeachment
1b) reproof, chiding
1c) correction, rebuke
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
re-buk': As a verb "rebuke" is in the Old Testament the translation of ga`ar and yakhach; another word, ribh, in Ne 5:7, is in the Revised Version (British and American) translated "contended with." "Rebuke" (noun) is most frequently the translation of ge`arah; also in the King James Version of cherpah (Isa 25:8; Jer 15:15, the Revised Version (British and American) "reproach"), and of a few other words signifying reproach, etc. "Rebuker" (mucar, literally, "correction," "chastisement") in Ho 5:2 has the Revised Version margin "Hebrew `rebuke.'" In the New Testament "to rebuke" is most often the translation of epitimao (Mt…
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
N-fs — Noun common · feminine singular absoluteHNcfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Pual-Inf-c — Verb · Pual · participle (passive) masculine singularHVPsmsa
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms