Proverbs 30:10 — Word Study
WLCאַל־ תַּלְשֵׁ֣ן עֶ֭בֶד אֶל־ אֲדֹנָ֑יו פֶּֽן־ יְקַלֶּלְךָ֥ וְאָשָֽׁמְתָּ׃
BSADo notʼal [refrain from, cease] slanderlâshan▸ [accuse falsely, speak evil of] a servantʻebed [slave, bondservant] toʼêl his masterʼâdôwn [lord, ruler] orpên he will curse youqâlal▸ [possibly, lest, bring into contempt, condemn] and you will bear the guiltʼâsham [as a result, be found guilty, suffer punishment]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תַּלְשֵׁ֣ן | you slander | Verb, Hiphil, jussive second person masculine singular |
| עֶ֭בֶד | a slave | Noun common, masculine singular absolute |
| אֶל־ | to | Preposition |
| אֲדֹנָ֑יו | master his | Noun common masculine plural construct, suffix |
| פֶּֽן־ | lest | Particle |
| יְקַלֶּלְךָ֥ | he should curse you | Verb piel imperfect third person masculine singular, suffix |
| וְאָשָֽׁמְתָּ׃ | and you will be held guilty | Verb, Qal, sequential perfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not slander a servant to his master, or he will curse you, and you will bear the guilt. |
| KJV | Accuse not a servant unto his master, lest he curse thee, and thou be found guilty. |
| ASV | Slander not a servant unto his master, Lest he curse thee, and thou be held guilty. |
| YLT | Accuse not a servant unto his lord, Lest he disesteem thee, and thou be found guilty. |
| WEB | “Don’t slander a servant to his master, lest he curse you, and you be held guilty. |
| BBE | Do not say evil of a servant to his master, or he will put a curse on you, and you will get into trouble. |
Where they part company is תַּלְשֵׁ֣ן — see How Translations Differ.
The structure includes a main clause with two subordinate clauses detailing consequences, emphasizing the cause-and-effect relationship.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָשַׁן
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 30:10
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 — Practical Wisdom in Proverbsgenerated
Proverbs 30:10 advises against slandering a servant to his master, warning that such actions may lead to curses and guilt. This verse is part of a larger discourse on the importance of integrity and respect in relationships, echoing themes found throughout the book of Proverbs, which emphasizes wise living and the consequences of one's words and actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 24:23 | These also are sayings of the wise: To show partiality in judgment is not good. |
| 2 | Deuteronomy 23:15 | Do not return a slave to his master if he has taken refuge with you. |
| 3 | 1 Samuel 22:9–10 | But Doeg the Edomite, who had stationed himself with Saul’s servants, answered: “I saw the son of Jesse come to Ahimelech son of Ahitub at Nob. |
| 4 | 1 Samuel 24:9 | and said to Saul, “Why do you listen to the words of men who say, ‘Look, David intends to harm you’? |
| 5 | 1 Samuel 26:19 | Now please, may my lord the king hear the words of his servant: If the LORD has stirred you up against me, then may He accept an offering. But if men have done it, may they be cursed in the presence of the LORD! For today they have driven me away from sharing in the inheritance of the LORD, saying, ‘Go, serve other gods.’ |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — תַּלְשֵׁ֣ן, tal.Shengenerated
The verb לָשַׁן (lashan) means to slander or accuse falsely. It is derived from a root that conveys the idea of using the tongue, and it specifically refers to the act of speaking ill of someone. In this verse, it emphasizes the harm that can come from careless or malicious speech.
The Hiphil form indicates causation, suggesting that slander not only harms the subject but also has repercussions for the speaker. The warning here is clear: to speak evil of someone can lead to dire consequences, both socially and morally.
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 of the verse is תַּלְשֵׁ֣ן, you slander, which governs the structure. It is followed by a noun phrase עֶ֭בֶד, a servant, and a prepositional phrase אֶל־ אֲדֹנָ֑יו, to his master, indicating the direction of the slander.
The sentence then presents two clauses: the consequence of slandering, יְקַלֶּלְךָ֥, he should curse you, and the result, וְאָשָֽׁמְתָּ, and you will be held guilty. This structure emphasizes the cause-and-effect relationship of the actions described.
Septuagint Backgroundgenerated
The Septuagint translates תַּלְשֵׁ֣ן as παραδῷς, which means 'to hand over' or 'to betray.' This choice suggests a broader interpretation of the act of slandering, implying a betrayal of trust rather than just mere accusation.
The use of δεσπότου for אֲדֹנָ֑יו highlights the authority of the master, reinforcing the seriousness of the relationship between the servant and the master.
In plain words — the whole versegenerated
Proverbs 30:10 warns against slandering a servant to his master. It emphasizes that such actions can lead to the servant cursing the slanderer, resulting in guilt for the one who spoke ill.
Frequently Asked Questionsgenerated
The verse warns against slandering a servant, indicating that such actions can lead to negative consequences for the speaker.
Slandering a servant can undermine their relationship with their master and lead to repercussions for the one who speaks ill, as it disrupts social harmony and trust.
To bear guilt means to be held responsible for wrongdoing, often implying that punishment or consequences will follow.
This verse aligns with the broader themes in Proverbs about the importance of wise speech and the consequences of our words, as seen in other passages that emphasize integrity and respect.
Reflection Questionsgenerated
- In what ways can I ensure my words uplift rather than harm others?
- How can I practice integrity in my speech, especially in difficult situations?
- What are some examples of slander I might encounter in daily life, and how should I respond?
- Why is it important to consider the consequences of our words before speaking?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 30:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAccuse not a servant unto his master,.... Wrongly, rashly, and without any foundation, nor for any trifling thing; unless it be in a case of moment and importance, when his master's business is sadly
Read John Gill on Proverbs 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAccuse not a servant unto his master, lest he curse thee, and thou be found guilty.
Read Robert Jamieson on Proverbs 30 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAccuse not a servant, to wit, maliciously, rashly, or without just and sufficient cause; for otherwise, in some cases, this may be not only lawful, but a duty, as when a servant lives wickedly, or robs his master, or the like, A servant; whose condition is in itself mean and miserable, and therefore thou shouldst not make it worse without great and apparent necessity. Curse thee; desire God to curse and punish thee, which though it may be sinful in him, yet being deserved by thee, thou hast reason to fear and expect. Be found guilty by God, who is ready to plead the cause of the afflicted, and upon strict search shall find thee guilty, and punish thee accordingly.
Read Matthew Poole on Proverbs 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 30:10 Accuse not a servant unto his master, lest he curse thee, and thou be found guilty.Ver. 10. Accuse not a servant unto his master.] Unless it be in an ordinance, for the benefit of both. Much less may we falsely accuse wives to their husbands - as Stephen Gardiner and other courtparasites did King Henry VIII his wives to him of adultery, heresy, conspiracy, &c.; children to their parents - as the Jesuits, the Pope’ s bloodhounds, did Charles, eldest son of Philip, King of Spain, for suspicion of heresy, whereupon he was murdered by the cruel Inquisition; one friend to another; a sin that David could not endure; and Christ, the Son of David, as deeply disliked it in the…
Read John Trapp on Proverbs 30 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Accuse not a servant—i.e., a slave, thus making his already hard life still more intolerable. And thou be found guilty before God of having wronged him, and so have to bear the punishment.
Read Charles John Ellicott on Proverbs 30 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Accuse not a servant] Do not bring a false accusation against a servant, lest thou be found guilty of the falsehood, and he curse thee for having traduced his character, and in his turn traduce thine. In general, do not meddle with other people's servants.
Read AdamClarke on Proverbs 30 →
CambridgeThe Cambridge Bible for Schools and Colleges10. Accuse not] Lit. tongue not; i.e. use not thy tongue against. Comp. Psalms 101:5, where the same Heb. word is used in the same sense. lest he curse thee &c.] lest thy charge against him being not truth but “slander,” he imprecate upon thee a curse, which being not “causeless” (Proverbs 26:2) will come upon thee because thou art “held guilty.”
Read Cambridge on Proverbs 30 →
Albert Barnes1798–1870Barnes' Notes on the BibleAccuse not a servant - The prayer in Proverbs 30:8 does not shut out, sympathy with those who are less favored. Even the slave has a right to protection against frivolous or needless accusation.
Read Albert Barnes on Proverbs 30 →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 slander a servant to his master, or he will curse you, and you will bear the guilt.
“Don’t slander a servant to his master, lest he curse you, and you be held guilty.
Do not slander a servant to his master, or he will curse you, and you will bear the guilt.
Do not slander a servant to his master, lest he curse you, and you are found guilty.
Tyndale line
Accuse not a servant unto his master, lest he curse thee, and thou be found guilty.
Slander not a servant unto his master, Lest he curse thee, and thou be held guilty.
Slander not a servant unto his master, lest he curse thee, and thou be held guilty.
Accuse not a servant to his master, lest he curse thee, and thou be found guilty.
Accuse not a seruant vnto his master, lest he curse thee, when thou hast offended.
Strictly literal
Speak not too much about a servant to his master, lest he curse thee, and thou be held guilty.
Accuse not a servant unto his lord, Lest he disesteem thee, and thou be found guilty.
Do not accuse a servant to his lord, || Lest he disapprove of you, and you are found guilty.
Do not calumniate a servant unto his master: lest he curse thee, and thou incur guilt.
Do not slander a slave before his master, or he will curse you and you will be held guilty.
From the Latin
Accuse not a servant to his master, lest he curse thee, and thou fall.
Simplified
Don't slander a servant to his master, or he will curse you and you'll suffer for it.
Do not say evil of a servant to his master, or he will put a curse on you, and you will get into trouble.
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 30:10 reads: "אַל־ תַּלְשֵׁ֣ן עֶ֭בֶד אֶל־ אֲדֹנָ֑יו פֶּֽן־ יְקַלֶּלְךָ֥ וְאָשָֽׁמְתָּ׃" The Septuagint also aligns closely with the Masoretic Text, matching all eight words in a word-by-word correspondence, though the order and articles differ due to the nature of Greek syntax. There are no significant differences in meaning or content between these witnesses for this verse.
אַל־ תַּלְשֵׁ֣ן עֶ֭בֶד אֶל־ אֲדֹנָ֑יו פֶּֽן־ יְקַלֶּלְךָ֥ וְאָשָֽׁמְתָּ׃
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 30:10
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
לָשַׁן (lashan) is a verb that means to slander or to use the tongue, derived from the root meaning to lick. It specifically refers to the act of calumniating or accusing others. The word appears in contexts such as Psalms 101:5 and Proverbs 30:10.
[לָשַׁן] vb. denom. use the tongue, only specif. slander
Po‛el ψ 101:5
Hiph. Pr 30:10.
ref
H3960 לָשַׁן vb. denom. use the tongue, only specif. slander
3960 lashan law-shan'
a primitive root; properly, to lick; but used only as a
denominative from 3956; to wag the tongue, i.e. to
calumniate:--accuse, slander.
see HEBREW for 03956
לָשַׁן (la.shan) — to slander.
1) to use the tongue, slander
1a) (Poel) to slander
1b) (Piel) to slander
1c) (Hiphil) to accuse
V-Hiphil-Juss-2ms — Verb · Hiphil · jussive second person masculine singularHVhj2ms
slan'-der (substantive, dibbah, "slander"; diabolos, "slanderer"; verb raghal, "to slink about" as a talebearer, lashan, "to use the tongue," "to slander"; diaballo, "to calumniate," "to slander"; and other words): Slander (etymologically a doublet of "scandal," from OFr. esclandre, Latin scandalum, "stumblingblock") is an accusation maliciously uttered, with the purpose or effect of damaging the reputation of another. As a rule it is a false charge (compare Mt 5:11); but it may be a truth circulated insidiously and with a hostile purpose (e.g. Da 3:8, "brought accusation against," where Septuagint has diaballo, "slander"; Lu 16:1, the same Greek word). Warnings, condemnations and complaints in reference to this sin are very…
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-ms — Noun common · masculine singular absoluteHNcmsa
Slave
Jer. 2:14 (A.V.), but not there found in the original. In Rev. 18:13 the word “slaves” is the rendering of a Greek word meaning “bodies.” The Hebrew and Greek words for slave are usually rendered simply “servant,” “bondman,” or “bondservant.” Slavery as it existed under the Mosaic law has no modern parallel. That law did not originate but only regulated the already existing custom of slavery (Ex. 21:20, 21, 26, 27; Lev. 25:44-46; Josh. 9:6-27). The gospel in its spirit and genius is hostile to slavery in every form, which under its influence is gradually disappearing from among men.
The institution of slavery was recognized, though not established, by the Mosaic law with a view to mitigate its hardship and to secure to every man his ordinary rights. I. Hebrew slaves. -- The circumstances under which a Hebrew might be reduced to servitude were-- (1) poverty; (2) the commission of theft; and (3) the exercise of paternal authority. In the first case, a man who had mortgaged his property, and was unable to support his family, might sell himself to another Hebrew, with a view both to obtain maintenance and perchance a surplus sufficient to redeem his property. (Leviticus 25:25,39) (2) The commission of theft rendered a person liable to servitude whenever restitution could not be made on the scale prescribed by the law. (Exodus 22:1,3) The thief was bound to work…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/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
The Hebrew word קָלַל (qalal) is a primitive root meaning to be light or trifling, covering a range of senses from being swift to being of little account. It can also mean to curse or treat with contempt. The verb appears in various forms, including Qal, Niphal, Piel, and Hiphil, indicating different nuances such as making light or being lightly esteemed.
[קָלַל] 82 vb. be slight, swift, trifling
Qal
be slight, of water, be abated
be swift
trifling, i.e. of little account
Niph.
shew oneself swift
appear trifling
be lightly esteemed
Pi. curse (prop. make contemptible)
Pu. be cursed
Hiph.
make light, lighten
treat with contempt
Pilp.
shake
(peculiarly) whet
Hithpalp. reflex. of 1: hills shook themselves
base
H7043 קָלַל be slight, swift, trifling .. be slight, of water, be abated
. be swift
. trifling, i.e. of little account
. . shew oneself swift
. appear trifling
. be lightly esteemed
. curse (prop. make contemptible)
. be cursed
. . make light, lighten
. treat with contempt
. . shake
. (peculiarly) whet
. reflex. of 1: hills shook themselves
7043 qalal kaw-lal'
a primitive root; to be (causatively, make) light, literally
(swift, small, sharp, etc.) or figuratively (easy, trifling,
vile, etc.):--abate, make bright, bring into contempt,
(ac-)curse, despise, (be) ease(-y, -ier), (be a, make, make
somewhat, move, seem a, set) light(-en, -er, -ly, -ly
afflict, -ly esteem, thing), X slight(-ly), be swift(-er),
(be, be more, make, re-)vile, whet.
קָלַל (qa.lal) — to lighten.
1) to be slight, be swift, be trifling, be of little account, be light
1a) (Qal)
1a1) to be slight, be abated (of water)
1a2) to be swift
1a3) to be trifling, be of little account
1b) (Niphal)
1b1) to be swift, show oneself swift
1b2) to appear trifling, be too trifling, be insignificant
1b3) to be lightly esteemed
1c) (Piel)
1c1) to make despicable
1c2) to curse
1d) (Pual) to be cursed
1e) (Hiphil)
1e1) to make light, lighten
1e2) to treat with contempt, bring contempt or dishonour
1f) (Pilpel)
1f1) to shake
1f2) to whet
1g) (Hithpalpel) to shake oneself, be moved to and fro
V-Piel-Imperf-3ms | Suff — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp2ms
אָשַׁם (asham) means to offend or be guilty, covering actions like committing an offense or trespass. It can also imply suffering punishment or being declared guilty. The entries indicate that it can denote both personal guilt and the consequences of wrongdoing, with some nuances in how it is used in different grammatical forms.
אָשַׁם, אָשֵׁם vb. offend, be guilty
commit an offence, a trespass, do a wrong, or an injury
be or become guilty
be held guilty, bear punishment
Niph. suffer punishment
Hiph. declare them guilty
base
H816 אָשַׁם, אָשֵׁם offend, be guilty
816 'asham aw-sham'
or mashem {aw-shame'}; a primitive root; to be guilty; by
implication to be punished or perish:--X certainly, be(-come,
made) desolate, destroy, X greatly, be(-come, found, hold)
guilty, offend (acknowledge offence), trespass.
אָשַׁם (a.sham) — be guilty.
1) to offend, be guilty, trespass
1a) (Qal)
1a1) to do wrong, offend, trespass, commit an offense, do injury
1a2) to be or become guilty
1a3) to be held guilty
1a4) to be incriminated
1b) (Niphal) to suffer punishment
1c) (Hiphil) to declare guilty
2) (TWOT) to be desolate, acknowledge offense
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…
