Proverbs 14:17 — Word Study
WLCקְֽצַר־ אַ֭פַּיִם יַעֲשֶׂ֣ה אִוֶּ֑לֶת וְאִ֥ישׁ מְ֝זִמּ֗וֹת יִשָּׂנֵֽא׃
BSAA quick-tempered manqâtsêr [short-tempered, hastie to anger] actsʻâsâh▸ [deals, does] foolishlyʼivveleth [in folly, with silliness] and a deviousmᵉzimmâh [crafty, with wicked devices] manʼîysh [individual, person] is hatedsânêʼ▸ [intensely disliked, with hostility]
| Greek | English | Parsing |
|---|---|---|
| קְֽצַר־ | [a person] short of | Adj |
| אַ֭פַּיִם | anger | Noun common, masculine dual absolute |
| יַעֲשֶׂ֣ה | he does | Verb, Qal, imperfect third person masculine singular |
| אִוֶּ֑לֶת | foolishness | Noun common, feminine singular absolute |
| וְאִ֥ישׁ | and a person of | Conjunction, noun common masculine singular construct |
| מְ֝זִמּ֗וֹת | evil devices | Noun common, feminine plural absolute |
| יִשָּׂנֵֽא׃ | he is hated | Verb, Niphal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A quick-tempered man acts foolishly, and a devious man is hated. |
| KJV | He that is soon angry dealeth foolishly: and a man of wicked devices is hated. |
| ASV | He that is soon angry will deal foolishly; And a man of wicked devices is hated. |
| YLT | Whoso is short of temper doth folly, And a man of wicked devices is hated. |
| WEB | He who is quick to become angry will commit folly, and a crafty man is hated. |
| BBE | He who is quickly angry will do what is foolish, but the man of good sense will have quiet. |
Where they part company is in the interpretation of אִוֶּלֶת — see How Translations Differ.
The sentence consists of two main clauses connected by a conjunction, presenting a clear contrast between the two types of individuals.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
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 14:17
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 — Contrasting Characters in Proverbsgenerated
Proverbs 14:17 presents a contrast between two types of individuals: the quick-tempered man, who acts foolishly, and the devious man, who is hated. This verse is part of a larger discourse on wisdom and folly, highlighting the consequences of one's temperament and behavior. It serves as a reminder of the importance of self-control and integrity in one's actions and relationships.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 14:29 | A patient man has great understanding, but a quick-tempered man promotes folly. |
| 2 | Proverbs 12:16 | A fool’s anger is known at once, but a prudent man overlooks an insult. |
| 3 | Proverbs 15:18 | A hot-tempered man stirs up strife, but he who is slow to anger calms dispute. |
| 4 | Proverbs 16:32 | He who is slow to anger is better than a warrior, and he who controls his temper is greater than one who captures a city. |
| 5 | Proverbs 22:24 | Do not make friends with an angry man, and do not associate with a hot-tempered man, |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — אִוֶּלֶת, 'i.Ve.letgenerated
The Hebrew word אִוֶּ֫לֶת (*ivveleth*) refers to foolishness or silliness, describing behavior that is absurd or nonsensical. It is a feminine noun that captures the essence of folly, often associated with poor judgment or irrational actions.
This term is used in various contexts throughout the Bible to illustrate the consequences of foolish behavior. In this verse, it emphasizes the foolish actions of a quick-tempered person, suggesting that such temperament leads to unwise decisions.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of אִוֶּלֶת as foolishness.
Sentence Structuregenerated
The finite verb יַעֲשֶׂ֣ה, he does, governs the sentence, with two noun phrases as subjects: קְֽצַר־ אַ֭פַּיִם (the quick-tempered man) and וְאִ֥ישׁ מְ֝זִמּ֗וֹת (a devious man). The structure emphasizes the actions of these two types of individuals in relation to their character traits.
The Hebrew word order places the quick-tempered man first, suggesting a focus on the immediate consequences of his temperament, followed by the more calculated actions of the devious man.
Septuagint Backgroundgenerated
The Septuagint translates אִוֶּלֶת as ἀφροσύνη, which also means foolishness. This choice aligns with the Hebrew meaning but may suggest a broader interpretation of folly in a Greek context.
The Greek term emphasizes a lack of understanding or insight, which complements the Hebrew notion of foolishness as seen in this verse.
In plain words — the whole versegenerated
Proverbs 14:17 tells us that a quick-tempered man acts foolishly, meaning he makes poor decisions out of anger. In contrast, a devious man is hated, indicating that his cunning nature leads to strong dislike from others. This verse highlights the importance of temperance and integrity.
Frequently Asked Questionsgenerated
Being quick-tempered refers to someone who gets angry easily and often acts without thinking, leading to foolish decisions.
A devious man is often disliked because his crafty and wicked actions can harm others, leading to distrust and animosity.
Practicing patience, self-control, and seeking to understand others can help in managing quick-tempered reactions.
Foolish actions can lead to negative outcomes, such as damaged relationships, lost opportunities, and personal regret.
Reflection Questionsgenerated
- In what situations do I find myself becoming quick-tempered, and how can I respond differently?
- How can I cultivate wisdom in my decisions to avoid foolishness?
- What are some traits of a devious person that I should be aware of in my relationships?
- How can I encourage others to act wisely and avoid foolish behavior?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the contrast between the quick-tempered and the cunning man, emphasizing the moral implications of their behaviors.
An impatient man works folly, etc. Certainly an impatient man is reprehensible, but far worse and more hateful to God is the cunning man, although he is considered better among men.Early Church Fathers on Proverbs 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 14:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[He that is] soon angry dealeth foolishly,.... A man that is quick and short, of a hasty spirit, and presently discovers anger and resentment in his face; he says and does many foolish things, which
Read John Gill on Proverbs 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that is soon angry dealeth foolishly: and a man of wicked devices is hated.
Read Robert Jamieson on Proverbs 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDealeth foolishly; his passion hurries him into many rash and foolish speeches and actions. A man of wicked devices, one who suppresseth his passion, but designeth and meditateth revenge, watching for the fittest methods and opportunities of executing it, is hated, both by God and men, as being most deeply malicious, and like the devil, and most dangerous and pernicious to human society; whereas men that are soon angry give a man warning, and are quickly pacified, and therefore pitied and pardoned.
Read Matthew Poole on Proverbs 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 14:17 [He that is] soon angry dealeth foolishly: and a man of wicked devices is hated.Ver. 17. He that is soon angry dealeth foolishly.] Alexander, in his hot blood, slew his dearest friend, whom he would have revived again with his heart blood. “ Qui non moderabitur irae Infectum velit esse dolor quod suaserit, et mens. ” Rash anger differs from madness, saith Seneca, in nothing but in time only. See my "Common Place of Anger." And a man of wicked devices is hated,] i.e., He that beareth a grudge intending revenge - as one that only wants, and therefore waits a fit time, as Absalom did for Amnon - this is a dangerous man, and deservedly detested of all. It is counted manhood -…
Read John Trapp on Proverbs 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Dealeth foolishly.—Does silly things, and makes himself an object of ridicule, but not of hatred; whereas the “man of (wicked) devices” is hated for his cold-blooded malice.
Read Charles John Ellicott on Proverbs 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. He that is soon angry] קצר אפים ketsar appayim, "short of nostrils:" because, when a man is angry, his nose is contracted, and drawn up towards his eyes. Dealeth foolishly] He has no time for reflection; he is hurried on by his passions, speaks like a fool, and acts like a madman.
Read AdamClarke on Proverbs 14 →CambridgeThe Cambridge Bible for Schools and Colleges17. and] Rather, but. The comparison is between hasty anger leading to folly, and deliberate malice provoking hatred.
Read Cambridge on Proverbs 14 →Albert Barnes1798–1870Barnes' Notes on the BibleThe contrast lies between two forms of evil. Hasty anger acts foolishly, but the “man of wicked devices,” vindictive and insidious, incurs all men’s hatred.
Read Albert Barnes on Proverbs 14 →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 quick-tempered man acts foolishly, and a devious man is hated.
He who is quick to become angry will commit folly, and a crafty man is hated.
A quick-tempered man acts foolishly, and a devious man is hated.
A person who has a quick temper does foolish things, and a person with crafty schemes is hated.
Tyndale line
He that is soon angry dealeth foolishly: and a man of wicked devices is hated.
He that is soon angry will deal foolishly; And a man of wicked devices is hated.
He that is soon angry will deal foolishly: and a man of wicked devices is hated.
He that is soon angry dealeth foolishly: and a man of wicked devices is hated.
He that is hastie to anger, committeth follie, and a busie body is hated.
Strictly literal
He that is soon angry dealeth foolishly, and a man of mischievous devices is hated.
Whoso is short of temper doth folly, And a man of wicked devices is hated.
Whoever is short of temper does folly, || And a man of wicked schemes is hated.
He that is soon angry committeth folly; and a man of wicked devices is hated.
One who is quick to become angry does foolish things, and a person who makes evil schemes is hated.
From the Latin
The impatient man shall work folly: and the crafty man is hateful.
Simplified
Quick-tempered people act foolishly, while people who make evil plans are hated.
He who is quickly angry will do what is foolish, but the man of good sense will have quiet.
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 largely agree in their wording, with five out of seven words matching. The Septuagint's translation reflects a similar understanding of the verse's themes, though its word order differs from the Hebrew.
קְֽצַר־ אַ֭פַּיִם יַעֲשֶׂ֣ה אִוֶּ֑לֶת וְאִ֥ישׁ מְ֝זִמּ֗וֹת יִשָּׂנֵֽא׃
5 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 14:17
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.
The Hebrew word קָצֵר (*qatser*) means 'short' and can refer to size, number, life, strength, or even temperament. It is derived from the root word קָצַר (*qatsar*), which also conveys the idea of being brief or hasty.
[קָצֵר] adj. short
base
H7116 [קָצֵר] short
7116 qatser kaw-tsare'
from 7114; short (whether in size, number, life, strength or
temper):--few, hasty, small, soon.
see HEBREW for 07114
קָצֵר (qa.tser) — short.
1) short, impatient
1a) in size, number, life, strength, etc
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 אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
HNcmda — Noun common · masculine dual absoluteHNcmda
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
N-fs — Noun common · feminine singular absoluteHNcfsa
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…
מְזִמָּה (mzimmah) refers to a plan or device, often with a connotation of evil intent. It can denote purpose, discretion, or plot, and may describe both wicked and wise schemes. The term is derived from a root meaning to plan and is used in contexts that highlight both malicious and clever intentions.
מְזִמָּה n.f. purpose, discretion, device
base
H4209 מְזִמָּה purpose, discretion, device
4209 mzimmah mez-im-maw'
from 2161; a plan, usually evil (machination), sometimes good
(sagacity):--(wicked) device, discretion, intent, witty
invention, lewdness, mischievous (device), thought, wickedly.
see HEBREW for 02161
מְזִמָּה (me.zim.mah) — plot.
1) purpose, discretion, device, plot
1a) purpose
1b) discretion
1c) devices (evil)
N-fp — Noun common · feminine plural absoluteHNcfpa
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms