Proverbs 16:14 — Word Study
WLCחֲמַת־ מֶ֥לֶךְ מַלְאֲכֵי־ מָ֑וֶת וְאִ֖ישׁ חָכָ֣ם יְכַפְּרֶֽנָּה׃
BSAThe wrathchêmâh [intense anger, rage like a burning fire] of a kingmelek [royal person, ruler] is a messengermălʼâk [representative] of deathmâveth [natural or violent end] but a wisechâkâm [intelligent, skilled, or prudent] manʼîysh [male person, individual] will pacify itkâphar▸ [calm, soothe, or atone for]
| Greek | English | Parsing |
|---|---|---|
| חֲמַת־ | [the] rage of | Noun common, feminine singular construct |
| מֶ֥לֶךְ | a king | Noun common, masculine singular absolute |
| מַלְאֲכֵי־ | [is] messengers of | Noun common, masculine plural construct |
| מָ֑וֶת | death | Noun common, masculine singular absolute |
| וְאִ֖ישׁ | and a person | Conjunction, noun common masculine singular absolute |
| חָכָ֣ם | wise | Adj |
| יְכַפְּרֶֽנָּה׃ | he covers it | Verb piel imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The wrath of a king is a messenger of death, but a wise man will pacify it. |
| KJV | The wrath of a king is as messengers of death: but a wise man will pacify it. |
| ASV | The wrath of a king is as messengers of death; But a wise man will pacify it. |
| YLT | The fury of a king [is] messengers of death, And a wise man pacifieth it. |
| WEB | The king’s wrath is a messenger of death, but a wise man will pacify it. |
| BBE | The wrath of the king is like those who give news of death, but a wise man will put peace in place of it. |
All translations agree on the essential meaning of the verse.
The sentence consists of a main clause followed by a contrasting subordinate clause, emphasizing the relationship between the king's wrath and the wise man's response.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 16:14
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 and the Nature of Kingsgenerated
Proverbs 16:14 highlights the volatile nature of a king's anger and the potential consequences it carries. The verse emphasizes that while a king's wrath can lead to death, a wise individual possesses the ability to soothe and calm that anger. This theme of wisdom in dealing with authority is woven throughout the book of Proverbs, where the importance of understanding and skillful interaction with rulers is often discussed.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 19:12 | A king’s rage is like the roar of a lion, but his favor is like dew on the grass. |
| 2 | Proverbs 20:2 | The terror of a king is like the roar of a lion; whoever provokes him forfeits his own life. |
| 3 | Daniel 3:13–25 | Then Nebuchadnezzar, furious with rage, summoned Shadrach, Meshach, and Abednego. So these men were brought before the king, |
| 4 | Luke 12:4–5 | I tell you, My friends, do not be afraid of those who kill the body and after that can do no more. |
| 5 | Proverbs 17:11 | An evil man seeks only rebellion; a cruel messenger will be sent against him. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חֵמָה, cha.mat-generated
The word חֵמָה (*chemah*) is a feminine noun meaning 'rage' or 'intense anger.' It conveys the idea of heat and burning emotions, often used to describe both human and divine wrath. The parsing indicates it is in the singular construct form, linking it to the noun that follows, suggesting a specific type of rage — that of a king.
In this verse, חֵמָה signifies the powerful and potentially destructive anger of a ruler. The imagery of fire associated with this word serves to illustrate the danger that such wrath can pose, making it essential for a wise person to know how to pacify it.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of the verse, emphasizing the connection between a king's wrath and the need for a wise person to calm it.
Sentence Structuregenerated
The main clause is introduced by the finite verb יְכַפְּרֶֽנָּה, he will pacify, which governs the rest of the sentence. The structure includes a noun phrase for the subject, חֲמַת־ מֶ֥לֶךְ, the wrath of a king, and a second clause that describes the nature of the king's wrath as a messenger of death.
The sentence's structure emphasizes the contrast between the king's anger and the wise man's ability to manage it, creating a clear relationship between the two ideas.
Septuagint Backgroundgenerated
The Septuagint translates חֵמָה as θυμὸς (*thymos*), which also means 'anger' and carries similar connotations of intense emotion. This choice reflects a consistent understanding of the term's significance in both Hebrew and Greek contexts.
The Greek word ἄγγελος (*angelos*) for 'messenger' aligns with the Hebrew, maintaining the idea of a representative force, whether divine or earthly.
In plain words — the whole versegenerated
Proverbs 16:14 tells us that a king's anger can lead to death, but a wise person knows how to calm that anger. This highlights the importance of wisdom in dealing with powerful figures.
Frequently Asked Questionsgenerated
It indicates that the anger of a king can lead to severe consequences, including death, emphasizing the need for careful handling of such emotions.
A wise man uses understanding, diplomacy, and skillful communication to calm the king's anger and prevent harmful outcomes.
This comparison suggests that the king's anger carries a message or consequence that can be deadly, highlighting the seriousness of the situation.
Wisdom is crucial because it allows individuals to navigate complex social dynamics and mitigate the dangers posed by powerful figures.
Reflection Questionsgenerated
- In what ways can I apply wisdom to manage difficult situations in my life?
- How do I respond to authority figures when they are angry or upset?
- What qualities do I think make someone wise in dealing with conflict?
- How can I learn from the examples of wise individuals in the Bible?
The early church on this verse — how the Fathers read it
Early commentators like Bede have drawn from this verse to discuss the nature of kings and the role of wisdom in appeasing authority.
The king's indignation is messengers of death. The messengers of death are the angels of Satan, that is, heretics and vain philosophers;Early Church Fathers on Proverbs 16 →
And a wise man will appease him. For he can appease God by repenting, whom he happened to offend by speaking foolishly.Early Church Fathers on Proverbs 16 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 16:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wrath of a king [is as] messengers of death,.... Or, "angels of death", as the Targum.
Read John Gill on Proverbs 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wrath of a king is as messengers of death: but a wise man will pacify it. The wrath of a king is as messengers of death. The plural expresses manifold forms of death which are at the king's command.
Read Robert Jamieson on Proverbs 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs as messengers of death; is as terrible as if many messengers were sent to denounce the sentence of death, and to execute it. Will pacify it; will use all prudent and lawful means to pacify it.
Read Matthew Poole on Proverbs 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 16:14 The wrath of a king [is as] messengers of death: but a wise man will pacify it.Ver. 14. The wrath of a king is as messengers of death.] In the plural number, the better to set forth the danger of a king’ s displeasure. "Thou shalt surely die, Ahimelech." "Adonijah shall be put to death this day." "Hang Haman on the tree that is fifty cubits high," &c. Hunc pugionem tibi mittit senatus, &c. Queen Elizabeth was so reserved, that all about her stood in a reverent awe of her very presence and aspect, but much more of her least frown or check; wherewith some of them, who thought they might best presume of her favour, have been so suddenly daunted and planet stricken that they…
Read John Trapp on Proverbs 16 →CambridgeThe Cambridge Bible for Schools and Colleges14. messengers of death] The reckless fury of the Eastern despot (1 Samuel 22:16-18; Esther 7:7-10; Daniel 2:5) is but the abuse of the awful justice of the Archetypal King (Matthew 22:7; Luke 19:27). will pacify it] See Psalms 2:10-12.
Read Cambridge on Proverbs 16 →Albert Barnes1798–1870Barnes' Notes on the BibleWhile Proverbs 16:13 depicts the king as he ought to be, this verse reminds us of the terrible rapidity with which, in the despotic monarchies of the East, punishment, even death, follows royal displeasure.
Read Albert Barnes on Proverbs 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. The wrath of a king is as messengers of death — His wrath soon finds executioners. Under the despotic governments of the East there are frequently no forms of trial.
Read Daniel Denison Whedon on Proverbs 16 →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
The wrath of a king is a messenger of death, but a wise man will pacify it.
The king’s wrath is a messenger of death, but a wise man will pacify it.
The wrath of a king is a messenger of death, but a wise man will pacify it.
A king’s wrath is like a messenger of death, but a wise person appeases it.
Tyndale line
The wrath of a king is as messengers of death: but a wise man will pacify it.
The wrath of a king is as messengers of death; But a wise man will pacify it.
The wrath of a king is as messengers of death: but a wise man will pacify it.
The wrath of a king is as messengers of death: but a wise man will pacify it.
The wrath of a King is as messengers of death: but a wise man will pacifie it.
Strictly literal
The fury of a king is [as] messengers of death; but a wise man will pacify it.
The fury of a king [is] messengers of death, And a wise man pacifieth it.
The fury of a king [is] messengers of death, || And a wise man pacifies it.
The fury of a king is like the messengers of death; but a wise man will appease it.
A king's wrath is a messenger of death but a wise man will try to calm his anger.
From the Latin
The wrath of a king is as messengers of death: and the wise man will pacify it.
Simplified
An angry king can put you to death. If you're wise you'll try and calm him down.
The wrath of the king is like those who give news of death, but a wise man will put peace in place of it.
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 agree closely in their wording for Proverbs 16:14. Both texts convey the same essential meaning, with no significant variations in the key terms.
חֲמַת־ מֶ֥לֶךְ מַלְאֲכֵי־ מָ֑וֶת וְאִ֖ישׁ חָכָ֣ם יְכַפְּרֶֽנָּה׃
7 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 16:14
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 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 constructHNcfsc
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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
N-mp — Noun common · masculine plural constructHNcmpc
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…
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
N-ms — Noun common · masculine singular absoluteHNcmsa
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
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 absoluteHC/Ncmsa
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAamsa
The Hebrew word כִּפֶּר (kaphar) is built from a root meaning 'to cover.' It encompasses a range of meanings including to atone, pacify, and make propitiation, often in a legal or ritual context. The word also appears in a more literal sense, such as covering with pitch. There is a distinction between its uses in different grammatical forms, indicating various nuances in meaning.
כִּפֶּר vb. Pi. etc. denom. cover over (fig.), pacify, make propitiation
Pi.
cover over, pacify, propitiate
cover over, atone for sin, without sacrifice
cover over, atone for sin and persons by legal rites
Pu. be covered over, atoned for
Hithp. the iniquity of the house of Eli shall not be covered by peace-offering or minchah
Niph. and the blood shall be covered for them
base
כָּפַר vb. denom. Gn 6:14 and thou shalt pitch it with pitch (P).
ref
H3722a כִּפֶּר vb. denom. cover over (fig.), pacify, make propitiation H3722b כָּפַר vb. denom. and thou shalt pitch it with pitch
3722 kaphar kaw-far'
a primitive root; to cover (specifically with bitumen);
figuratively, to expiate or condone, to placate or cancel:--
appease, make (an atonement, cleanse, disannul, forgive, be
merciful, pacify, pardon, purge (away), put off, (make)
reconcile(-liation).
כִּפֶּר (ki.pher) — to atone.
1) to cover, purge, make an atonement, make reconciliation
1a) (Piel)
1a1) to cover over, pacify, propitiate
1a2) to cover over, atone for sin, make atonement for
1a3) to cover over, atone for sin and persons by legal rites
1b) (Pual)
1b1) to be covered over
1b2) to be atoned for
1c) (Hithpael) to be covered
כָּפַר (ka.phar) — to cover.
(Qal) to coat or cover with pitch
V-Piel-Imperf-3ms | Suff — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp3fs