Proverbs 16:28 — Word Study
WLCאִ֣ישׁ תַּ֭הְפֻּכוֹת יְשַׁלַּ֣ח מָד֑וֹן וְ֝נִרְגָּ֗ן מַפְרִ֥יד אַלּֽוּף׃
BSAA perversetahpukâh [froward] manʼîysh [of twisted purposes] spreadsshâlach▸ [sows, sends forth] dissensionmâdôwn [strife, contention] dividespârad [separateth, separateth completely] close friendsʼallûwph [chief, intimate, princes, familiar friends]
| Greek | English | Parsing |
|---|---|---|
| אִ֣ישׁ | a person of | Noun common, masculine singular construct |
| תַּ֭הְפֻּכוֹת | perversities | Noun common, feminine plural absolute |
| יְשַׁלַּ֣ח | he sends out | Verb, Piel, imperfect third person masculine singular |
| מָד֑וֹן | strife | Noun common, masculine singular absolute |
| וְ֝נִרְגָּ֗ן | and a slanderer | Conjunction, verb niphal participle (active) masculine singular |
| מַפְרִ֥יד | [is] separating | Verb, Hiphil, participle (active) masculine singular |
| אַלּֽוּף׃ | a close friend | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A perverse man spreads dissension, and a gossip divides close friends. |
| KJV | A froward man soweth strife: and a whisperer separateth chief friends. |
| ASV | A perverse man scattereth abroad strife; And a whisperer separateth chief friends. |
| YLT | A froward man sendeth forth contention, A tale-bearer is separating a familiar friend. |
| WEB | A perverse man stirs up strife. A whisperer separates close friends. |
| BBE | A man of twisted purposes is a cause of fighting everywhere: and he who says evil secretly makes trouble between friends. |
Where they part company is אַלּֽוּף — see How Translations Differ.
The main clause is followed by a conjunction and a second clause that elaborates on the actions of the gossip.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרגן
verbשָׁלַח
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 16:28
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 — Observations on Human Behaviorgenerated
Proverbs 16:28 describes the destructive nature of certain individuals, highlighting how their actions can lead to conflict and division among friends. This verse is part of a larger discourse on the characteristics of foolishness and the consequences of harmful speech, as seen in surrounding verses like Proverbs 16:27 and Proverbs 16:29.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:14–19 | With deceit in his heart he devises evil; he continually sows discord. |
| 2 | Proverbs 15:18 | A hot-tempered man stirs up strife, but he who is slow to anger calms dispute. |
| 3 | Proverbs 18:8 | The words of a gossip are like choice morsels that go down into the inmost being. |
| 4 | Proverbs 26:20–22 | Without wood, a fire goes out; without gossip, a conflict ceases. |
| 5 | Proverbs 29:22 | An angry man stirs up dissension, and a hot-tempered man abounds in transgression. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אִישׁ, 'ishgenerated
The word אִישׁ ('ish) refers to a man or person, often highlighting masculinity or individuality. It is a common noun that can also imply a husband or servant. The word is rooted in a concept of existence, emphasizing the human condition in contrast to the divine or animal realms.
In this verse, it describes the individual whose twisted intentions lead to strife. The usage of אִישׁ sets the stage for understanding the negative impact of such a person on relationships.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term perverse to describe the man. The KJV and ASV also use froward, maintaining a similar meaning.
Where translations differ is in the rendering of אַלּֽוּף. The ASV, KJV, NWB, and RVA use chief, while the DRA and GNV opt for princes, indicating a slight variation in the interpretation of the closeness of the friendship.
Sentence Structuregenerated
The finite verb יְשַׁלַּ֣ח (he sends out) governs the main action of the verse, with a subject and two objects following. The structure emphasizes the act of sending forth strife and separating friends.
The main clause is supported by the participial phrase מַפְרִ֥יד ([is] separating), which connects the action of the gossip to the outcome of dividing friends.
Septuagint Backgroundgenerated
The Septuagint translates אִישׁ as ἀνὴρ (man), maintaining the focus on the individual. The choice of σκολιὸς for תַּהְפֻּכוֹת suggests a broader interpretation of perversity as being morally crooked or twisted.
This translation highlights the moral implications of the actions described, aligning with the theme of the verse.
In plain words — the whole versegenerated
Proverbs 16:28 tells us that a man with twisted intentions causes conflict, while a gossip can tear apart close friendships. This verse warns about the dangers of harmful speech and the impact it can have on relationships.
Frequently Asked Questionsgenerated
A perverse man is someone who acts with twisted intentions, often causing strife and conflict.
Gossip can create divisions and mistrust among friends, leading to broken relationships.
Close friends are those with intimate bonds, and the verse highlights the seriousness of causing division among them.
This verse serves as a reminder of the power of words and the importance of maintaining healthy relationships.
Reflection Questionsgenerated
- In what ways have I seen gossip affect my friendships?
- How can I ensure that my words build up rather than tear down?
- What steps can I take to address conflicts in a healthy way?
- How can I support friends who are facing division due to gossip?
The early church on this verse — how the Fathers read it
The Desert Fathers provide insight on the nature of gossip and its destructive power, illustrating the moral lessons drawn from this verse.
[Hyperichius] also said, ‘The serpent whispered to Eve and cast her out of paradise. The man who whispers against his neighbour is like the serpent. He condemns the soul of whoever listens to him, and he does not save his own.’Early Church Fathers on Proverbs 16 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 16:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA froward man soweth strife,.... Or "a man of perversenesses" (q); in whose heart is frowardness and perverseness; and whose mouth speaketh froward and perverse things, contrary to reason, law, and
Read John Gill on Proverbs 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA froward man soweth strife: and a whisperer separateth chief friends. A froward man soweth (Hebrew, sendeth in) strife; and a whisperer separateth chief friends.
Read Robert Jamieson on Proverbs 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA froward man; or, perverse man, who perverteth his words and ways; who pleaseth not God, and is contrary to men, as was said of the Jews, . Soweth strife, by whispering such things as may provoke one against another. A whisperer, who secretly carries tales from one to another, publishing those evil words and actions which they should conceal, and detracting from their good actions, and perverting such as are innocent with their false constructions. Chief friends, Heb. a chief friend; the singular number put for the plural, as is frequent in the Hebrew text.
Read Matthew Poole on Proverbs 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 16:28 A froward man soweth strife: and a whisperer separateth chief friends.Ver. 28. A froward man soweth strife.] The Belialist before mentioned, as he digs, so he sows; but as ill seed as may be, that which comes not up but with a curse, as cud-weed, and devil’ s bit. He is a sedulous seedsman of sedition; this bad seed he sows in every furrow where he can find footing. And a whisperer separateth even very friends.] A pestilent tale bearer that carries tales, and so sows strife. Such were Doeg and other abjects that tare David’ s name, "and ceased not," tossing it with their carrion mouths as dogs, buzzing into Saul’ s ears ever and anon that which might set him agog against him.…
Read John Trapp on Proverbs 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) A froward man.—Who distorts the truth.
Read Charles John Ellicott on Proverbs 16 →CambridgeThe Cambridge Bible for Schools and Colleges28. soweth] Rather, scattereth abroad, R.V. διαπέμπεταικακὰ, LXX. Comp. Proverbs 6:14. separateth chief friends] “Or, alienateih his friend,” R.V. marg. See Proverbs 19:7.
Read Cambridge on Proverbs 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28. A froward man — A perverter. A whisperer — Murmurer; a man who is always complaining. It also means a garrulous man, a great talker, tattler, or talebearer. Comp.
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
A perverse man spreads dissension, and a gossip divides close friends.
A perverse man stirs up strife. A whisperer separates close friends.
A perverse man spreads dissension, and a gossip divides close friends.
A perverse person spreads dissension, and a gossip separates the closest friends.
Tyndale line
A froward man soweth strife: and a whisperer separateth chief friends.
A perverse man scattereth abroad strife; And a whisperer separateth chief friends.
A froward man scattereth abroad strife: and a whisperer separateth chief friends.
A froward man soweth strife: and a whisperer separateth chief friends.
A frowarde person soweth strife: and a tale teller maketh diuision among princes.
Strictly literal
A false man soweth contention; and a talebearer separateth very friends.
A froward man sendeth forth contention, A tale-bearer is separating a familiar friend.
A contrary man sends forth contention, || A tale-bearer is separating a familiar friend.
A perverse man scattereth strife; and a whisperer separateth confident friends.
A perverse person stirs up conflict and a gossip separates close friends.
From the Latin
A perverse man stirreth up quarrels: and one full of words separateth princes.
Simplified
Quarrelsome people cause conflict, and a gossip comes between the closest friends.
A man of twisted purposes is a cause of fighting everywhere: and he who says evil secretly makes trouble between friends.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on six of the seven words in this verse. The Septuagint provides a different word order but retains the same essential meaning, indicating a consistent understanding of the verse across traditions.
אִ֣ישׁ תַּ֭הְפֻּכוֹת יְשַׁלַּ֣ח מָד֑וֹן וְ֝נִרְגָּ֗ן מַפְרִ֥יד אַלּֽוּף׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 16:28
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 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)
N-ms — Noun common · masculine singular constructHNcmsc
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…
תַּהְפֻּכָה (tahpukah) refers to a concept of perversity or a perverse thing. The entries consistently define it as a form of fraud or frowardness, emphasizing its negative connotation. It is linked to the root word for 'perversity' in Hebrew.
[תַּהְפֻּכָה] n.f. perversity, perverse thing
base
H8419 [תַּהְפֻּכָה] perversity, perverse thing
8419 tahpukah tah-poo-kaw'
from 2015; a perversity or fraud:--(very) froward(-ness,
thing), perverse thing.
see HEBREW for 02015
תַּהְפֻּכָה (tah.pu.khah) — perversity.
perversity, perverse thing
N-fp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
מָדוֹן (madown) refers to strife or contention, encompassing disputes and quarrels. It can also denote an object of contention. The word is derived from a root meaning to contend and is associated with conflict in various contexts.
מָדוֹן n.m. strife, contention
strife, contention
object of contention
base
H4066 מָדוֹן
4066 madown maw-dohn'
from 1777; a contest or quarrel:--brawling,
contention(-ous), discord, strife. Compare 4079, 4090.
see HEBREW for 01777
see HEBREW for 04079
see HEBREW for 04090
מָדוֹן (ma.don) — strife.
1) strife, contention
1a) strife, contention
1b) object of contention
N-ms — Noun common · masculine singular absoluteHNcmsa
→ General scriptures concerning Ge 13:8; 45:24; De 1:12; Ps 31:20; 55:9; 80:6; Pr 3:20; 6:12-14,16-19; 10:12; 13:10; 15:18; 16:28; 17:1,14,19; 18:6,19; 19:13; 20:3; 21:19; 22:10; 23:29,30; 25:8,24; 26:17,20,21; 27:15; 28:25; 29:22; 30:33; Isa 41:11,12; 58:4; Hab 1:3; Mt 5:25,39-41; 10:34-36; 12:25; 18:15-17; Mr 3:24,25; Lu 11:17; 12:51-53,58,59; Ro 2:8…
רָגַן (ragan) is a Hebrew verb meaning to murmur or whisper, often in a context of rebellion or grumbling. It can refer to individuals who murmur (Qal) or backbite (Niphal). The entries highlight its use in both a general sense of complaint and more malicious whispering.
רָגַן vb. murmur, whisper
murmur (rebelliously)
Qal murmurers;
Niph. and they murmured in their tents
whisper (maliciously), backbite, slander:
Niph. backbiter
base
H7279 רָגַן murmur, whisper
7279 ragan raw-gan'
a primitive root; to grumble, i.e. rebel:--murmur.
רָגַן (ra.gan) — to grumble.
1) to murmur, whisper
1a) (Qal) murmurer (participle)
1b) (Niphal)
1b1) to murmur
1b2) backbiter (participle)
Also means: nir.gan (נִרְגָּן "whisperer" H5372)
HC/VNrmsa — Conjunction · verb niphal participle (active) masculine singularHC/VNrmsa
פָּרַד (parad) is a Hebrew verb meaning to divide or separate. It encompasses various forms, including making a separation and being divided. The entries detail its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from dividing to being separated.
[פָּרַד] vb. divide
Qal Pt. pass. divided
Niph.
divide, separate (intrans.)
be divided, separated
Pi. make a separation
Pu. Pt. divided
Hiph.
divide, separate
make a division, separation, between
Hithp. be divided, separated, from each other
base
H6504 פָּרַד divide .Pt. pass. divided
. . divide, separate (intrans.)
. be divided, separated
. make a separation
. Pt. divided
. . divide, separate
. make a division, separation, between
. be divided, separated, from each other
6504 parad paw-rad'
a primitive root; to break through, i.e. spread or separate
(oneself):--disperse, divide, be out of joint, part, scatter
(abroad), separate (self), sever self, stretch, sunder.
פָּרַד (pa.rad) — to separate.
1) to separate, divide
1a) (Qal) to divide
1b) (Niphal)
1b1) to divide, separate
1b2) to be divided, be separated
1c) (Piel) to be separated
1d) (Pual) to be divided
1e) (Hiphil)
1e1) to divide, separate
1e2) to make a division, make a separation
1f) (Hithpael) to be divided, be separated, get separated
Aramaic equivalent: be.dar (בְּדַר "to scatter" H0921)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
אַלּוּף (al-luph) has meanings related to both tameness and leadership. It can refer to something that is tame or docile, as well as to a friend or chief. The word is built from the root associated with familiarity and gentleness, and it can denote a captain or governor in a leadership context.
אַלּוּף adj. tame
tame, docile
n.m. friend, intimate
i.q.
base
אַלּוּף n.m. chief, chiliarch
base
H441a אַלּוּף tame H441b אַלּוּף chief, chiliarch
441 'alluwph al-loof'
or (shortened) talluph {al-loof'}; from 502; familiar; a
friend, also gentle; hence, a bullock (as being tame; applied,
although masculine, to a cow); and so, a chieftain (as
notable, like neat cattle):--captain, duke, (chief) friend,
governor, guide, ox.
see HEBREW for 0502
אַלּוּף (al.luph) — tame.
1) tame, docile
2) friend, intimate
אַלּוּף (al.luph) — chief.
chief
Adj — AdjHAamsa
Abraham is signally honored in being called "the friend of God," Isa 41:8 Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. The same word occurs in Mt 20:13 22:12.