Proverbs 11:12 — Word Study
WLCבָּז־ לְרֵעֵ֥הוּ חֲסַר־ לֵ֑ב וְאִ֖ישׁ תְּבוּנ֣וֹת יַחֲרִֽישׁ׃
BSAWhoever shows contemptbûwz [despiseth, holds in contempt, to despise, lack of respect] for his neighborrêaʻ [friend, companion, someone close] lackschâçêr [is void of, destitute of] judgmentlêb [wisdom, discernment] but a manʼîysh [individual, person] of understandingtâbûwn [intelligence, insight] remains silentchârash▸ [holds, keeps, quiet, still]
| Greek | English | Parsing |
|---|---|---|
| בָּז־ | [one who] despises | Verb, Qal, participle (active) masculine singular |
| לְרֵעֵ֥הוּ | neighbor his | Preposition, noun common masculine singular construct, suffix |
| חֲסַר־ | [is] lacking of | Adj |
| לֵ֑ב | heart | Noun common, masculine singular absolute |
| וְאִ֖ישׁ | and a person of | Conjunction, noun common masculine singular construct |
| תְּבוּנ֣וֹת | understanding | Noun common, feminine plural absolute |
| יַחֲרִֽישׁ׃ | he keeps quiet | Verb, Hiphil, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Whoever shows contempt for his neighbor lacks judgment, but a man of understanding remains silent. |
| KJV | He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace. |
| ASV | He that despiseth his neighbor is void of wisdom; But a man of understanding holdeth his peace. |
| YLT | Whoso is despising his neighbour lacketh heart, And a man of understanding keepeth silence. |
| WEB | One who despises his neighbor is void of wisdom, but a man of understanding holds his peace. |
| BBE | He who has a poor opinion of his neighbour has no sense, but a wise man keeps quiet. |
Where they part company is חֲסַר־ — see How Translations Differ.
The sentence presents a main clause followed by a contrasting clause, emphasizing the difference between contempt and understanding.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוּז
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 11:12
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 Relationshipsgenerated
Proverbs 11:12 speaks to the importance of how we treat those close to us. The verse highlights that showing contempt for a neighbor reflects a lack of discernment, while a wise person chooses to remain silent. This wisdom is crucial in maintaining healthy relationships and avoiding unnecessary conflict, as further illustrated in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 9:27–29 | And after they had gone out into the fields, gathered grapes from their vineyards, and trodden them, they held a festival and went into the house of their god; and as they ate and drank, they cursed Abimelech. |
| 2 | Nehemiah 4:2–4 | before his associates and the army of Samaria, saying, “What are these feeble Jews doing? Can they restore the wall by themselves? Will they offer sacrifices? Will they complete it in a day? Can they bring these burnt stones back to life from the mounds of rubble?” |
| 3 | Psalm 123:3–4 | Have mercy on us, O LORD, have mercy, for we have endured much contempt. |
| 4 | Luke 16:14 | The Pharisees, who were lovers of money, heard all of this and were scoffing at Jesus. |
| 5 | Luke 18:9 | To some who trusted in their own righteousness and viewed others with contempt, He also told this parable: |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — בּוּז, boz-generated
The word בּוּז (boz) is a participle that means to despise or hold in contempt. It conveys a sense of disrespect and disdain towards others, particularly in the context of close relationships, as seen here.
This term emphasizes the negative impact of contempt on judgment and relationships. The Qal form indicates a straightforward action of disdain, highlighting the importance of treating others with respect.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses shows contempt to convey the idea of disdain. The KJV also uses despiseth, maintaining the original meaning.
Where translations differ, they do so primarily in the rendering of חֲסַר־. The BSB and several others use is void of, while the GNV opts for destitute of, reflecting a similar concept of lacking judgment.
Sentence Structuregenerated
The main verb בָּז governs the first clause, indicating the action of showing contempt. The second clause introduces a contrasting subject, a man of understanding, with the verb יַחֲרִֽישׁ indicating his choice to remain silent.
The structure emphasizes the contrast between the actions of the one who despises and the wise individual. The arrangement of clauses highlights the consequences of each behavior.
Septuagint Backgroundgenerated
The Septuagint translates בּוּז as μυκτηρίζει, which carries a similar connotation of mockery or disdain. This choice reflects a broader interpretation of contempt.
The Greek word φρόνιμος for תְּבוּנָה emphasizes practical wisdom and insight, aligning closely with the Hebrew meaning.
In plain words — the whole versegenerated
Proverbs 11:12 teaches that showing contempt for others indicates a lack of wisdom, while a wise person chooses to be silent. This verse highlights the importance of treating others with respect and the value of discernment in our interactions.
Frequently Asked Questionsgenerated
To show contempt means to disrespect or disdain someone close to you, indicating a lack of judgment.
Silence can demonstrate wisdom and discernment, allowing one to avoid unnecessary conflict and reflect before responding.
By treating others with respect and choosing to remain silent when necessary, you can foster healthier relationships.
Showing contempt can lead to misunderstandings and damaged relationships, highlighting the need for wisdom in our interactions.
Reflection Questionsgenerated
- In what situations have I shown contempt for others, and how can I change that behavior?
- How can I practice silence in moments when I might be tempted to speak out of contempt?
- What does it mean for me to be a person of understanding in my relationships?
- How can I better discern when to speak and when to remain silent?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced Proverbs for moral instruction. Here, a quotation from Bede illustrates the importance of sincere love over contempt.
"He who despises his friend lacks sense," etc. One who is not proven to love sincerely should not be despised or ridiculed by us, even if he does something foolish out of inertia; for he who does this is unworthy of wisdom.Early Church Fathers on Proverbs 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 11:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that is void of wisdom despiseth his neighbour,.... Not only in his heart, but by giving him opprobrious language; he speaks contemptibly of him, either because he thinks he is wiser than his
Read John Gill on Proverbs 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace. He that is void of wisdom (Hebrew, heart) despiseth his neighbour: but a man of understanding holdeth his peace.
Read Robert Jamieson on Proverbs 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDespiseth his neighbour; which contempt he showeth, either, 1. By contemptuous or reproachful expressions of him; or, 2. By not asking or not regarding his advice, but trusting wholly to his own understanding. Holdeth his peace; either, 1. He forbeareth all such expressions against his neighbour. Or, 2. He silently and patiently bears these reproaches from his neighbour, and doth not render one reproach for another; wherein he showeth true wisdom. Or, 3. He desireth and hearkeneth to the counsels of others. Any of these ways the opposition is sufficiently evident.
Read Matthew Poole on Proverbs 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 11:12 He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace.Ver. 12. He that is void of wisdom despiseth his neighbour.] Not remembering that he is his neighbour, cut out of the same cloth, the shears only going between, and as capable of heaven as himself, though never so poor, mean, deformed, or otherwise despicable. None but a fool will do so - none but he that hath a base and beggarly heart of his own, as the words signify. But a man of understanding holdeth his peace.] That is, Refraineth his tongue from such opprobrious language, speaketh the best he can of another, thinks with himself - “ Aut sumus, aut fuimus, aut possumus esse quod…
Read John Trapp on Proverbs 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. He that is void of wisdom] A foolish man is generally abundant in his censures; he dwells on the defects of his neighbour, and is sure to bring them into the most prominent view. But a man of understanding - a prudent, sensible man, hides those defects wherever he can, and puts the most charitable construction on those which he cannot conceal.
Read AdamClarke on Proverbs 11 →CambridgeThe Cambridge Bible for Schools and Colleges12. despiseth] i.e. shews his contempt openly, makes no effort to conceal it (μυκτηρίζει, LXX.), and so contrasts with the man of “wisdom” (heart, Heb.), who, whatever he thinks, keeps his thoughts to himself.
Read Cambridge on Proverbs 11 →Albert Barnes1798–1870Barnes' Notes on the BibleNone but the man “void of wisdom” will show contempt for those about him. The wise man, if he cannot admire or praise, will at least know how to be silent.
Read Albert Barnes on Proverbs 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Despiseth his neighbour — He that contemns his neighbour (for inferiority in any respect) lacks good sense, (Hebrew, heart,) but a man of intelligence keeps silent.
Read Daniel Denison Whedon on Proverbs 11 →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
Whoever shows contempt for his neighbor lacks judgment, but a man of understanding remains silent.
One who despises his neighbor is void of wisdom, but a man of understanding holds his peace.
Whoever shows contempt for his neighbor lacks judgment, but a man of understanding remains silent.
The one who denounces his neighbor lacks wisdom, but the one who has discernment keeps silent.
Tyndale line
He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace.
He that despiseth his neighbor is void of wisdom; But a man of understanding holdeth his peace.
He that despiseth his neighbour is void of wisdom: but a man of understanding holdeth his peace.
He that is void of wisdom despiseth his neighbor: but a man of understanding holdeth his peace.
He that despiseth his neighbour, is destitute of wisedome: but a man of vnderstanding will keepe silence.
Strictly literal
He that despiseth his neighbour is void of heart; but a man of understanding holdeth his peace.
Whoso is despising his neighbour lacketh heart, And a man of understanding keepeth silence.
Whoever is despising his neighbor lacks heart, || And a man of understanding keeps silence.
He that despiseth his neighbor is void of sense; but a man of understanding maintaineth silence.
The man who has contempt for his friend has no sense, but a man of understanding keeps quiet.
From the Latin
He that despiseth his friend, is mean of heart: but the wise man will hold his peace.
Simplified
People who run down their neighbors have no sense; someone who's sensible keeps quiet.
He who has a poor opinion of his neighbour has no sense, but a wise man keeps quiet.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the overall message of the verse, with the Septuagint matching six of the seven words from the Hebrew text. This consistency underscores the importance of the themes of judgment and understanding.
בָּז־ לְרֵעֵ֥הוּ חֲסַר־ לֵ֑ב וְאִ֖ישׁ תְּבוּנ֣וֹת יַחֲרִֽישׁ׃
6 of the 7 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 11:12
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.
בּוּז (buwz) is a primitive root meaning to despise or hold in contempt. The entries consistently emphasize its connotation of disrespect and insignificance, particularly in the Qal form, which denotes a straightforward act of disdain. There are no noted disagreements among the lexicons.
[בּוּז] vb. despise
base
H936 בּוּז
936 buwz booz
a primitive root; to disrespect:--contemn, despise, X
utterly.
בּוּז (buz) — to despise.
1) to despise, hold in contempt, hold as insignificant
1a) (Qal) to despise, show despite toward
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
חָסֵר (chacer) means 'lacking' or 'needy.' It conveys a sense of being without something essential, such as in need or want. The word is built from the root that indicates deficiency or absence. It appears in contexts where something is missing or required.
חָסֵר adj. needy, lacking, in want of
base
H2638 חָסֵר
2638 chacer khaw-sare'
from 2637; lacking; hence, without:--destitute, fail, lack,
have need, void, want.
see HEBREW for 02637
חָסֵר (cha.ser) — lacking.
in need of, lacking, needy, in want of
Adj — AdjHAamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
תְּבוּנָה (tebunah) means understanding and encompasses intelligence, skill, and insight. It can refer to both the act of understanding and the faculty itself, as well as the object of knowledge. The term is personified as a teacher in some contexts.
תְּבוּנָה n.f. understanding
the act
the faculty
the object of knowledge
personified as teacher.
base
H8394 תְּבוּנָה understanding
8394 tabuwn taw-boon'
and (feminine) tbuwnah {teb-oo-naw'}; or towbunah
{to-boo-naw'}; from 995; intelligence; by implication, an
argument; by extension, caprice:--discretion, reason,
skilfulness, understanding, wisdom.
see HEBREW for 0995
תְּבוּנָה (ta.vu.nah) — understanding.
1) understanding, intelligence
1a) the act of understanding
1a1) skill
1b) the faculty of understanding
1b1) intelligence, understanding, insight
1c) the object of knowledge
1d) teacher (personification)
N-fp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
kwi'-et: Verb or adjective only in English Versions of the Bible, "quietness" being used for the noun. No special Hebrew or Greek words are represented, but in the Old Testament usually for some form or derivative of shaqaT, "be undisturbed" (Jud 18:7; compare Pr 1:33, sha'ar, "to loll," "be at ease"; Ec 9:17, nachath, "quiet," "be set on"). For "them that are quiet in the land", in Ps 35:20, see MEEKNESS; POOR. For "quiet prince in Jer 51:59, the Revised Version (British and American) substitutes "chief chamberlain," margin "quartermaster." "Jacob was a quiet (tam, "gentle"] man" (