Proverbs 15:1 — Word Study
WLCמַֽעֲנֶה־ רַּ֭ךְ יָשִׁ֣יב חֵמָ֑ה וּדְבַר־ עֶ֝֗צֶב יַעֲלֶה־ אָֽף׃
BSAA gentlerak [soft, tender] answermaʻăneh [response to something] turns awayshûwb▸ [to return, turn back] wrathchêmâh [intense anger, rage] but a harshʻetseb [grievous] worddâbâr [thing, matter] stirs upʻâlâh▸ [to ascend, rise] angerʼaph [face, nose, countenance]
| Greek | English | Parsing |
|---|---|---|
| מַֽעֲנֶה־ | an answer | Noun common, masculine singular absolute |
| רַּ֭ךְ | soft | Adj |
| יָשִׁ֣יב | it turns away | Verb, Hiphil, imperfect third person masculine singular |
| חֵמָ֑ה | rage | Noun common, feminine singular absolute |
| וּדְבַר־ | and a word of | Conjunction, noun common masculine singular construct |
| עֶ֝֗צֶב | hurt | Noun common, masculine singular absolute |
| יַעֲלֶה־ | it raises | Verb, Hiphil, imperfect third person masculine singular |
| אָֽף׃ | anger | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A gentle answer turns away wrath, but a harsh word stirs up anger. |
| KJV | A soft answer turneth away wrath: but grievous words stir up anger. |
| ASV | A soft answer turneth away wrath; But a grievous word stirreth up anger. |
| YLT | A soft answer turneth back fury, And a grievous word raiseth up anger. |
| WEB | A gentle answer turns away wrath, but a harsh word stirs up anger. |
| BBE | By a soft answer wrath is turned away, but a bitter word is a cause of angry feelings. |
Translations agree on the essential meaning of the verse, emphasizing the contrast between gentle and harsh responses.
The sentence consists of two main clauses connected by a conjunction, presenting a clear contrast between the outcomes of gentle and harsh speech.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
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 15:1
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 on Speechgenerated
Proverbs 15:1 highlights the impact of our words on relationships. It contrasts a gentle response with a harsh word, emphasizing how our manner of speaking can either diffuse tension or escalate conflict. This theme continues in the following verses, which further explore the nature of wise speech and its effects on others.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 25:15 | Through patience a ruler can be persuaded, and a gentle tongue can break a bone. |
| 2 | Judges 8:1–3 | Then the men of Ephraim said to Gideon, “Why have you done this to us? Why did you fail to call us when you went to fight against Midian?” And they contended with him violently. |
| 3 | 1 Samuel 25:21–33 | Now David had just finished saying, “In vain I have protected all that belonged to this man in the wilderness. Nothing that belongs to him has gone missing, yet he has paid me back evil for good. |
| 4 | 1 Samuel 25:18 | Then Abigail hurried and took two hundred loaves of bread, two skins of wine, five butchered sheep, five seahs of roasted grain, a hundred clusters of raisins, and two hundred cakes of figs. She loaded them on donkeys |
| 5 | 1 Samuel 10:12 | Then a man who lived there replied, “And who is their father?” So the saying became a proverb: “Is Saul also among the prophets?” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מַעֲנֶה, ma.'a.neh-generated
The word מַעֲנֶה (ma`aneh) refers to an answer or response, indicating a reply to a question or situation. It can be positive or negative, reflecting the nature of the interaction. In this verse, it emphasizes the importance of the tone and content of our responses in communication.
As a noun in the masculine singular, it denotes a specific instance of responding. The use of this term in Proverbs highlights the practical wisdom of choosing our words carefully to foster peace and understanding.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses gentle for רַךְ and harsh for עֶ֝֗צֶב.
Sentence Structuregenerated
The main finite verb is יָשִׁ֣יב, it turns away, which governs the first clause about a gentle answer. The second clause is governed by the verb יַעֲלֶה, it raises, indicating how a harsh word stirs up anger. This structure emphasizes the cause-and-effect relationship between speech and emotional response.
The sentence structure is balanced, with two main clauses that highlight the contrasting effects of gentle and harsh words on anger.
Septuagint Backgroundgenerated
The Septuagint translates מַעֲנֶה as ὑποπίπτουσα, suggesting a gentle or soft response. This choice reflects a nuanced understanding of the Hebrew term, emphasizing the importance of gentleness in communication.
For חֵמָה, the translation θυμόν indicates a focus on the emotional intensity of anger, aligning with the Hebrew's connotation of rage.
In plain words — the whole versegenerated
Proverbs 15:1 teaches that a gentle answer can calm anger, while a harsh word can provoke it. This verse encourages careful speech, showing how our words can greatly affect our relationships with others.
Frequently Asked Questionsgenerated
A gentle answer is a calm and kind response that can help to de-escalate a situation and prevent anger.
Harsh words can provoke strong emotional reactions, leading to conflict and escalating tensions between people.
The tone of our speech can influence how our words are received, impacting relationships and communication.
While a gentle answer is often effective in calming anger, individual reactions may vary based on the situation and the people involved.
Reflection Questionsgenerated
- In what situations have I seen a gentle answer diffuse tension?
- How can I practice giving gentle responses in my daily conversations?
- What are some examples of harsh words that I should avoid?
- How does my tone of voice affect my communication with others?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the power of speech and the importance of gentleness in communication.
Receive into thy ears the teaching of the great Solomon: God hates the poor man to be a pleader on high. [Prov. 23:11] Therefore submit thyself, and give honour to Him that is powerful; for the soft speech-thou knowest the proverb-melts.Early Church Fathers on Proverbs 15 →
Our Lord gave most of his assistance with persuasion rather than with admonition. Gentle showers soften the earth and thoroughly penetrate it,Early Church Fathers on Proverbs 15 →
“Anger even ruins the prudent: a soft answer turns away anger, but a painful word arouses rage.” All things depend on our decision, certainly also to raise anger or to soothe.Early Church Fathers on Proverbs 15 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 15:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA soft answer turneth away wrath,.... Mild words, gentle expressions, delivered with kindness and tenderness, humility and submission; these will work upon a man's passions, weaken his resentments,
Read John Gill on Proverbs 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA soft answer turneth away wrath: but grievous words stir up anger. A soft answer - like oil soothing the pain of a wound .
Read Robert Jamieson on Proverbs 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 15 A soft, mild or gentle, answer, which may imply a foregoing charge or accusation, although the word is and may be rendered speech or discourse, turneth away wrath from the speaker. Grievous words, fierce and vexatious replies or speeches, stir up anger; kindle it, and cause it to flame forth.
Read Matthew Poole on Proverbs 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:1 A soft answer turneth away wrath: but grievous words stir up anger.Ver. 1. A soft answer turneth away wrath.] It is easier to stir strife than to stint it. Hard to hard, will never do; but lay a flint upon a pillow, and you may break it with ease. “ Frangitur ira gravis quando est responsio suavis.” What is more boisterous than the winds? tamen iidem imbribus sopiuntur, saith Pliny, yet are they laid with soft showers. How soon was David disarmed by Abigail’ s gentle apology, and made as meek as a lamb! So were the hot and hasty Ephraimites by Gideon’ s mild and modest answer. "By long forbearing is a prince persuaded, and a soft tongue breaketh the bone." Howbeit, some…
Read John Trapp on Proverbs 15 →
AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XV The soft answer. Useful correction. Stability of the righteous. The contented mind. The slothful man. The fool. The covetous. The impious. The wicked opposed to the righteous; to the diligent; and to the man who fears the Lord. NOTES ON CHAP. XV Verse 1. A soft answer] Gentleness will often disarm the most furious, where positive derangement has not taken place; one angry word will always beget another, for the disposition of one spirit always begets its own likeness in another: thus kindness produces kindness, and rage produces rage. Universal experience confirms this proverb.
Read AdamClarke on Proverbs 15 →
CambridgeThe Cambridge Bible for Schools and Colleges1. grievous words] More exactly, a grievous word, R.V.
Read Cambridge on Proverbs 15 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. A soft answer turneth away wrath — Some imagine a literal translation to be the best. We give a specimen on this verse, divesting the words of their tropical, and restoring their physical, sense.
Read Daniel Denison Whedon on Proverbs 15 →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 gentle answer turns away wrath, but a harsh word stirs up anger.
A gentle answer turns away wrath, but a harsh word stirs up anger.
A gentle answer turns away wrath, but a harsh word stirs up anger.
A gentle response turns away anger, but a harsh word stirs up wrath.
Tyndale line
A soft answer turneth away wrath: but grievous words stir up anger.
A soft answer turneth away wrath; But a grievous word stirreth up anger.
A SOFT answer turneth away wrath: but a grievous word stirreth up anger.
A soft answer turneth away wrath: but grievous words stir up anger.
A soft answere putteth away wrath: but grieuous wordes stirre vp anger.
Strictly literal
A soft answer turneth away fury; but a grievous word stirreth up anger.
A soft answer turneth back fury, And a grievous word raiseth up anger.
A soft answer turns back fury, || And a grievous word raises up anger.
A soft answer turneth away fury; but a mortifying word stirreth up anger.
A gentle answer turns away wrath, but a harsh word stirs up anger.
From the Latin
A mild answer breaketh wrath: but a harsh word stirreth up fury.
Simplified
A kind reply wards off anger, but hurtful words make people mad.
By a soft answer wrath is turned away, but a bitter word is a cause of angry feelings.
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 aligns closely with the Septuagint, with 7 of the 8 words matched. The Dead Sea Scrolls provide partial support, with some words restored by an editor, indicating a strong textual consistency across these ancient witnesses.
מַֽעֲנֶה־ רַּ֭ךְ יָשִׁ֣יב חֵמָ֑ה וּדְבַר־ עֶ֝֗צֶב יַעֲלֶה־ אָֽף׃
7 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.
[מענה] [רך] ישיב חמה ודבר עצב יעלה אף
4 words on the leather — 2 partly restored, 2 supplied entire by an editor.
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 15:1
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.
מַעֲנֶה (ma`aneh) primarily means 'answer' or 'response.' It can refer to a reply that is either favorable or contradictory. The word is derived from a root meaning to respond and is noted in various contexts, including a place for task.
מַעֲנֶה n.m. answer, response
base
H4617 מַעֲנֶה
4617 ma`aneh mah-an-eh'
from 6030; a reply (favorable or contradictory):--answer, X
himself.
see HEBREW for 06030
מַעֲנֶה (ma.a.neh) — answer.
1) answer, response
2) (TWOT) place for task
N-ms — Noun common · masculine singular absoluteHNcmsa
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
רַךְ (rak) means tender, delicate, or soft, and can describe both physical qualities and emotional states, such as weakness or timidity. It is derived from a root that conveys the idea of being weak or faint-hearted. The entries consistently emphasize its use in contexts relating to gentleness or softness.
רַךְ adj. tender, delicate, soft
base
H7390 רַךְ tender, delicate, soft
7390 rak rak
from 7401; tender (literally or figuratively); by
implication, weak:--faint((-hearted), soft, tender
((-hearted), one), weak.
see HEBREW for 07401
רַךְ (rakh) — tender.
1) tender, soft, delicate, weak
1a) tender, delicate (of flesh)
1b) weak of heart, timid
1c) soft (of words)
1c1) gentle words (subst)
Adj — AdjHAamsa
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs — Noun common · feminine singular absoluteHNcfsa
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
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…
עֶ֫צֶב (etseb) has meanings related to both physical and emotional experiences, including pain, toil, and sorrow, as well as a reference to a vessel. It is derived from a root that suggests painful toil and can also denote an object or idol. The term appears in contexts that emphasize hardship and labor.
ref
H6089a עֶ֫צֶב pain, hurt, toil H6089b עֶ֫צֶב vessel (as fashioned)
6089 `etseb eh'-tseb
from 6087; an earthen vessel; usually (painful) toil; also a
pang (whether of body or mind): grievous, idol, labor, sorrow.
see HEBREW for 06087
עֶ֫צֶב (e.tsev) — toil.
1) pain, hurt, toil, sorrow, labour, hardship
1a) pain
1b) hurt, offense
1c) toil, hardship
עֶ֫צֶב (e.tsev) — vessel.
1) vessel, creation, object
2) (TWOT) idol
N-ms — Noun common · masculine singular absoluteHNcmsa
hurt: The term (noun and verb) represents a large number of Hebrew words, of which the chief are ra` (verb ra`a`), "evil" (Ge 26:29; 1Sa 24:9; Ps 35:4, etc.), and shebher or shebher (from shabhar), "a fracture" or "breaking" (Jer 6:14; 8:11,21; 10:19; compare Ex 22:10,14). In Greek a principal verb is adikeo, "to do injustice" (Lu 10:19; Re 2:11; 6:6, etc.); once the word "hurt" is used in the King James Version (Ac 27:10, story of Paul's shipwreck) for…
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
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
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
