Proverbs 14:29 — Word Study
WLCאֶ֣רֶךְ אַ֭פַּיִם רַב־ תְּבוּנָ֑ה וּקְצַר־ ר֝֗וּחַ מֵרִ֥ים אִוֶּֽלֶת׃
BSAA patient [man]ʼârêk [slow to wrath, longsuffering] has greatrab [abundant, profound] understandingtâbûwn [insight, wisdom, discretion] but a quick-tempered [man]qâtsêr [hasty of spirit, short-fused] promotesrûwm [exalts, glorifies] follyʼivveleth [foolishness, silliness]
| Greek | English | Parsing |
|---|---|---|
| אֶ֣רֶךְ | a [person] long of | Adj |
| אַ֭פַּיִם | anger | Noun common, masculine dual absolute |
| רַב־ | great of | Adj |
| תְּבוּנָ֑ה | understanding | Noun common, feminine singular absolute |
| וּקְצַר־ | and [a person] short of | Conjunction |
| ר֝֗וּחַ | spirit | Noun common, feminine singular absolute |
| מֵרִ֥ים | [is] exalting | Verb, Hiphil, participle (active) masculine singular |
| אִוֶּֽלֶת׃ | foolishness | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A patient man has great understanding, but a quick-tempered man promotes folly. |
| KJV | He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly. |
| ASV | He that is slow to anger is of great understanding; But he that is hasty of spirit exalteth folly. |
| YLT | Whoso is slow to anger [is] of great understanding, And whoso is short in temper is exalting folly. |
| WEB | He who is slow to anger has great understanding, but he who has a quick temper displays folly. |
| BBE | He who is slow to be angry has great good sense; but he whose spirit is over-quick gives support to what is foolish. |
The translations agree on the meaning of the verse, emphasizing the contrast between the patient man and the quick-tempered man.
The sentence presents a clear contrast between the two types of individuals, highlighting the consequences of their temperaments.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרוּם
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 14:29
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 Literature of Proverbsgenerated
Proverbs 14:29 teaches that a patient person possesses great understanding, while a quick-tempered person promotes foolishness. This verse emphasizes the value of patience and the consequences of hasty emotions, fitting within the broader context of Proverbs, which often contrasts wisdom and folly. Other verses, such as Proverbs 14:17 and Proverbs 16:32, reinforce similar themes regarding temperance and understanding.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 14:17 | A quick-tempered man acts foolishly, and a devious man is hated. |
| 2 | Proverbs 15:18 | A hot-tempered man stirs up strife, but he who is slow to anger calms dispute. |
| 3 | 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. |
| 4 | Numbers 12:3 | Now Moses was a very humble man, more so than any man on the face of the earth. |
| 5 | Matthew 11:29 | Take My yoke upon you and learn from Me; for I am gentle and humble in heart, and you will find rest for your souls. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — אָרֵךְ, 'E.rekhgenerated
The word אָרֵךְ ('arek) is an adjective meaning 'long' or 'patient.' It conveys the idea of being slow to anger, often used in the context of God's patience. This quality is essential for understanding and wisdom, suggesting that a patient person can navigate life's challenges more effectively.
In this verse, the parsing indicates that אָרֵךְ describes a person characterized by patience, contrasting with the hasty behavior of the quick-tempered, which leads to folly.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, emphasizing the contrast between the patient man and the quick-tempered man.
Sentence Structuregenerated
The main verb of the verse is מֵרִ֥ים, exalts, which governs the subject of the quick-tempered man and the object of folly. The structure highlights the contrast between the patient man and the quick-tempered man, with the latter's actions leading to folly.
The sentence is constructed with a clear contrast, emphasizing the qualities of patience and quick temper, which are pivotal in understanding the overall message of wisdom in Proverbs.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word אִוֶּֽלֶת is rendered as ἄφρων, which means 'foolish' or 'unwise.' This choice reflects a consistent interpretation of folly as a lack of wisdom, aligning with the Hebrew understanding of the term.
The Greek term πολὺς is used for רַב, indicating abundance, which maintains the emphasis on the great understanding of the patient man.
In plain words — the whole versegenerated
Proverbs 14:29 tells us that a patient man has great understanding, while a quick-tempered man promotes foolishness. This verse highlights the importance of being patient and the consequences of losing one's temper, encouraging wise behavior.
Frequently Asked Questionsgenerated
A patient man is someone who is slow to anger and can endure difficult situations without becoming upset, leading to deeper understanding.
Quick temper can lead to rash decisions and actions that are foolish, causing harm to oneself and others.
Understanding allows a person to navigate life wisely, make informed decisions, and respond appropriately to challenges.
This verse teaches that managing one's emotions, particularly anger, is crucial for wise living and avoiding foolishness.
Reflection Questionsgenerated
- In what situations do I find it difficult to be patient?
- How can I practice patience in my daily life?
- What are some examples of how quick temper has led to folly in my experiences?
- How does understanding play a role in my interactions with others?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on the themes of patience and understanding found in this verse, highlighting the moral teachings of Proverbs.
Do you not see the athletes, how they exercise when they have filled the bags with sand? But there is no need for you to practice this.Early Church Fathers on Proverbs 14 →
Everyone knows that patience is derived from passion and endurance and therefore that you cannot call anyone patient unless he endures indignities without annoyance.Early Church Fathers on Proverbs 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 14:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[He that is] slow to wrath [is] of great understanding,.... Or "long in wrath" (e); it is long before he is angry; he is longsuffering, bears much and long, is very patient; such an one appears to
Read John Gill on Proverbs 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.
Read Robert Jamieson on Proverbs 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs of great understanding; showeth great and true wisdom in conquering his sinful and shameful passions. Exalteth, Heb. lifteth up, like a banner; makes it known and visible to all men.
Read Matthew Poole on Proverbs 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 14:29 [He that is] slow to wrath [is] of great understanding: but [he that is] hasty of spirit exalteth folly.Ver. 29. He that is slow to anger is of great understanding.] "The wisdom from above is first pure, then peaceable," tractable. Thunder, hail, tempest, neither trouble nor hurt celestial bodies. Anger may rush into a wise man’ s bosom, not rest there; it dwells only where it domineers, and that is only where a fool is master of the family. A wise man either receives it not or soon rids it. Be slow to wrath, is a lesson that God hath engraven, as one wittily observeth in our very nature. For the last letter that any child ordinarily speaketh is R, and that is the radical…
Read John Trapp on Proverbs 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) He that is hasty of spirit exalteth folly—i.e., brings it into view, or shows himself highly foolish. Or it may signify, “he takes up and carries away folly as his portion,” as Proverbs 3:35 may be translated, “fools receive shame for their portion.”
Read Charles John Ellicott on Proverbs 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. That is hasty of spirit] קצר רוח ketsar ruach, "the short of spirit;" one that is easily irritated; and, being in a passion, he is agitated so as to be literally short of breath. Here put in opposition to ארך אפים erech appayim, long of nostrils; see on Proverbs 14:17; and of the same import with St. Paul's μακροθυμια, longsuffering, longmindedness. See on Ephesians 4:2.
Read AdamClarke on Proverbs 14 →CambridgeThe Cambridge Bible for Schools and Colleges29. slow to wrath] Comp. βραδὺςεἰςὀργήν, James 1:19. exalteth] The Heb. word may either mean, with A.V. and R.V. text, lifteth up, i.e. gives it prominence, brings it into notice; or, with R.V. marg., taketh up, and so carrieth away, as his possession. The first of these is to be preferred.
Read Cambridge on Proverbs 14 →Albert Barnes1798–1870Barnes' Notes on the BibleExalteth folly - Lifts it up, as it were, on high, and exposes it to the gaze of all men.
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 patient man has great understanding, but a quick-tempered man promotes folly.
He who is slow to anger has great understanding, but he who has a quick temper displays folly.
A patient man has great understanding, but a quick-tempered man promotes folly.
The one who is slow to anger has great understanding, but the one who has a quick temper exalts folly.
Tyndale line
He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.
He that is slow to anger is of great understanding; But he that is hasty of spirit exalteth folly.
He that is slow to anger is of great understanding: but he that is hasty of spirit exalteth folly.
He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.
He that is slowe to wrath, is of great wisdome: but he that is of an hastie minde, exalteth follie.
Strictly literal
He that is slow to anger is of great understanding; but he that is hasty of spirit exalteth folly.
Whoso is slow to anger [is] of great understanding, And whoso is short in temper is exalting folly.
Whoever is slow to anger [is] of great understanding, || And whoever is short in temper is exalting folly.
He that is slow to anger is of great understanding; but he that is hasty of spirit holdeth up [to view] his folly.
A patient person has great understanding, but the quick-tempered person exalts folly.
From the Latin
He that is patient, is governed with much wisdom: but he that is impatient, exalteth his folly.
Simplified
If you're slow to get angry, you're very wise; but if you have a short fuse you glorify stupidity.
He who is slow to be angry has great good sense; but he whose spirit is over-quick gives support to what is foolish.
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 14:29 states, "A patient man has great understanding, but a quick-tempered man promotes folly." The Septuagint, while not providing a complete translation in this instance, matches five of the eight words from the Masoretic Text, indicating some level of agreement in content, though the specific wording and structure differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this verse, so their stance remains unexamined in this case. Overall, the Masoretic Text stands as the primary witness for this verse, with the Septuagint showing partial alignment.
אֶ֣רֶךְ אַ֭פַּיִם רַב־ תְּבוּנָ֑ה וּקְצַר־ ר֝֗וּחַ מֵרִ֥ים אִוֶּֽלֶת׃
5 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 14:29
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.
אָרֵךְ (arek) means 'long' and can also refer to being 'slow' or 'patient,' particularly in the context of being slow to anger. It is derived from a root that emphasizes length, and its usage includes descriptions of physical length as well as temperamental qualities.
[אָרֵךְ] adj. long
base
H750 [אָרֵךְ] long
750 'arek aw-rake'
from 748; long:--long(-suffering, -winged), patient, slow
(to anger).
see HEBREW for 0748
אָרֵךְ (a.rekh) — slow.
1) long (pinions)
2) patient, slow to anger
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…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
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…
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-fs — Noun common · feminine singular absoluteHNcfsa
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
Conj | Adj — ConjunctionHC/Aamsc
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…
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
HNcfsa — Noun common · feminine singular absoluteHNcfsa
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
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