Proverbs 26:19 — Word Study
WLCכֵּֽן־ אִ֭ישׁ רִמָּ֣ה אֶת־ רֵעֵ֑הוּ וְ֝אָמַ֗ר הֲֽלֹא־ מְשַׂחֵ֥ק אָֽנִי׃
BSAsokên [thus, in this manner] ◂is the manʼîysh [a male person, individual] who deceivesrâmâh■ [betraying, misleading] his neighborrêaʻ [friend, companion] and saysʼâmar■ [speaks, claims] Iʼănîy was onlylôʼ [merely, simply] jokingsâchaq [laughing, in sport]
| Greek | English | Parsing |
|---|---|---|
| כֵּֽן־ | so | Adverb |
| אִ֭ישׁ | a person | Noun common, masculine singular absolute |
| רִמָּ֣ה | [who] he deceives | Verb, Piel, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| רֵעֵ֑הוּ | neighbor his | Noun common masculine singular construct, suffix |
| וְ֝אָמַ֗ר | and he says | Verb, Qal, sequential perfect third person masculine singular |
| הֲֽלֹא־ | ¿ not | Particle, particle |
| מְשַׂחֵ֥ק | jesting | Verb, Piel, participle (active) masculine singular |
| אָֽנִי׃ | [was] I | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | so is the man who deceives his neighbor and says, “I was only joking!” |
| KJV | So is the man that deceiveth his neighbour, and saith, Am not I in sport? |
| ASV | So is the man that deceiveth his neighbor, And saith, Am not I in sport? |
| YLT | So hath a man deceived his neighbour, And hath said, 'Am not I playing?' |
| WEB | is the man who deceives his neighbor and says, “Am I not joking?” |
| BBE | So is the man who gets the better of his neighbour by deceit, and says, Am I not doing so in sport? |
All translations agree on the meaning of the verse, focusing on the consequences of deceit.
The sentence is structured around a main clause with two subordinate clauses detailing the man's actions and words.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbרָמָה
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 26:19
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 — Proverbs on Deceitgenerated
Proverbs 26:19 illustrates the foolishness of deceit through a vivid analogy. The comparison to a madman emphasizes the irrationality of deceiving a neighbor while downplaying the act as mere jest. This proverb serves as a warning about the consequences of dishonesty, fitting within a broader discourse on wisdom and folly in relationships, as seen in surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:23 | The fool delights in shameful conduct, but a man of understanding has wisdom. |
| 2 | Proverbs 14:9 | Fools mock the making of amends, but goodwill is found among the upright. |
| 3 | Proverbs 15:21 | Folly is joy to one who lacks judgment, but a man of understanding walks a straight path. |
| 4 | Ephesians 5:4 | Nor should there be obscenity, foolish talk, or crude joking, which are out of character, but rather thanksgiving. |
| 5 | 2 Peter 2:13 | The harm they will suffer is the wages of their wickedness. They consider it a pleasure to carouse in broad daylight. They are blots and blemishes, reveling in their deception as they feast with you. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — רִמָּ֣ה, ri.Mahgenerated
The verb רָמָה (*ramah*) means to deceive or betray, often implying a sense of treachery. It is used in contexts where one misleads another, akin to shooting arrows that cause harm. The parsing indicates it is in the Piel stem, which often intensifies the action, suggesting a deliberate act of deception.
This word appears infrequently in the Old Testament, with only twelve occurrences. Its usage here highlights the seriousness of deceit, especially when it is trivialized through humor.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that this verse describes a man who deceives his neighbor and claims it was just a joke.
Sentence Structuregenerated
The verse comprises a main clause introduced by the adverb כֵּן (*ken*), which sets the tone for the comparison. The subject is אִישׁ (*'ish*), followed by the verb רִמָּה (*ramah*), indicating the action of deceiving. The structure flows into a second clause that describes the man's statement, culminating in a participial phrase that emphasizes the nature of his deception.
The arrangement of the words places emphasis on the actions of the man, illustrating the folly of his deceitful behavior and the absurdity of claiming it was merely a joke.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew רִמָּה is rendered as ἐνεδρεύοντες, which carries the connotation of ambush or deceit. This choice indicates a broader interpretation of the act of deception, suggesting a more calculated and malicious intent behind the man's actions.
The Greek translation captures the essence of the original Hebrew while expanding on the implications of deceit, aligning with the overall theme of the proverb.
In plain words — the whole versegenerated
Proverbs 26:19 compares a deceitful man to a madman, illustrating how absurd it is to deceive others and then claim it was just a joke. This verse warns against the harm that deceit can cause in relationships.
Frequently Asked Questionsgenerated
To deceive means to mislead or betray someone, often causing them to believe something false.
Joking about deceit can trivialize the harm caused by dishonesty and damage trust in relationships.
This verse fits within a larger context of Proverbs that warns against foolish behavior and emphasizes the importance of honesty.
We learn that deceit, even if claimed as a joke, can have serious consequences and should be avoided.
Reflection Questionsgenerated
- Have I ever made a joke at someone else's expense that could be considered deceitful?
- How can I ensure that my words build trust rather than deceive others?
- What steps can I take to be more honest in my interactions with friends and neighbors?
- In what ways can I promote honesty and integrity in my community?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 26:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo [is] the man [that] deceiveth his neighbour,.... By telling him a lie; or by reporting false things concerning him; or by cheating him in trade and commerce; or by taking his goods privately from
Read John Gill on Proverbs 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs a mad man who casteth firebrands, arrows, and death, As a mad (man), who casteth firebrands, arrows, and death, so (is) the man (that) deceiveth his neighbour, and saith, Am not I in sport?
Read Robert Jamieson on Proverbs 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat wrongs him under a false pretence of kindness and familiarity.
Read Matthew Poole on Proverbs 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 26:19 So [is] the man [that] deceiveth his neighbour, and saith, Am not I in sport?Ver. 19. Am not I in jest?] The wicked man’ s mirth is usually mixed with mischief. It is no sport, unless he may have the devil his play fellow - no good fellowship without horse play. Salt jests, and dry flouts, to the just grief or disgrace of another, is counted facetious and fine. But St Paul calls it foolish and further saith, that "for such things’ sake the wrath of God cometh upon the children of disobedience." Quid mihi cum fabulis, cum iocis? saith Bernard, - What hath a Christian to do with jesting and jeering? We allow a horse to prance and skip in a pasture, which if he doth when backed…
Read John Trapp on Proverbs 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Am not I in sport?] How many hearts have been made sad, and how many reputations have been slain, by this kind of sport! "I designed no harm by what I said;" "It was only in jest," &c. Sportive as such persons may think their conduct to be, it is as ruinous as that of the madman who shoots arrows, throws firebrands, and projects in all directions instruments of death, so that some are wounded, some burnt, and some slain.
Read AdamClarke on Proverbs 26 →CambridgeThe Cambridge Bible for Schools and Colleges19. in sport] Fatal mischief may come of thoughtlessness apart from malice.
Read Cambridge on Proverbs 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18, 19. As a mad man — According to some, one who feigns himself mad. The form of the word suggests this, but it is hardly sustained by the use. “Like a silly jester.” — Stuart and Bertheau.
Read Daniel Denison Whedon on Proverbs 26 →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
so is the man who deceives his neighbor and says, “I was only joking!”
is the man who deceives his neighbor and says, “Am I not joking?”
so is the man who deceives his neighbor and says, “I was only joking!”
so is a person who deceives his neighbor, and says, “Was I not only joking?”
Tyndale line
So is the man that deceiveth his neighbour, and saith, Am not I in sport?
So is the man that deceiveth his neighbor, And saith, Am not I in sport?
So is the man that deceiveth his neighbour, and saith, Am not I in sport?
So is the man that deceiveth his neighbor, and saith, Am not I in sport?
So dealeth the deceitfull man with his friend and sayth, Am not I in sport?
Strictly literal
so is a man that deceiveth his neighbour, and saith, Am I not in sport?
So hath a man deceived his neighbour, And hath said, 'Am not I playing?'
So has a man deceived his neighbor, || And has said, “Am I not playing?”
So is the man that hath cheated his neighbor, and saith, Behold, I am only jesting.
is the one who deceives his neighbor and says, “Was I not telling a joke?”
From the Latin
So is the man that hurteth his friend deceitfully: and when he is taken, saith: I did it in jest.
Simplified
if you lie to your friend and then say, “I was only joking!”
So is the man who gets the better of his neighbour by deceit, and says, Am I not doing so in sport?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with seven out of nine words matched. The Septuagint's word order and articles differ, but the core message remains consistent, emphasizing the folly of deceit.
כֵּֽן־ אִ֭ישׁ רִמָּ֣ה אֶת־ רֵעֵ֑הוּ וְ֝אָמַ֗ר הֲֽלֹא־ מְשַׂחֵ֥ק אָֽנִי׃
7 of the 9 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 26:19
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 כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Part — AdverbHD
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
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 absoluteHNcmsa
רָמָה (ramah) is a Hebrew verb meaning to cast or shoot, particularly in the context of throwing or using a bow. It also conveys the idea of deception, such as beguiling or betraying someone. The entries highlight its use in both literal and figurative senses, with no significant disagreement among the lexicons.
רָמָה vb. cast, shoot
base
[רָמָה] vb. Pi. beguile, deal treacherously with
base
H7411a רָמָה cast, shoot H7411b רָמָה Pi. beguile, deal treacherously with
7411 ramah raw-maw'
a primitive root; to hurl; specifically, to shoot;
figuratively, to delude or betray (as if causing to
fall):--beguile, betray, (bow-)man, carry, deceive, throw.
רָמָה (ra.mah) — to shoot.
1) to cast, shoot, hurl
1a) (Qal)
1a1) to throw
1a2) bow-shooters, bowmen (participle)
1b) (Piel) to throw down
Aramaic equivalent: re.mah (רְמָא "to cast" H7412)
רָמָה (ra.mah) — to deceive.
1) to beguile, deceive, mislead, deal treacherously
1a) (Piel)
1a1) to beguile, deceive, mislead, trick
1a2) to deal treacherously with, betray
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
שָׂחַק (sachaq) is a Hebrew verb meaning to laugh, with connotations of playfulness and mockery. It can express laughter in pleasure or derision, as well as the act of playing or making sport. The entries indicate various forms, such as Qal for general laughter, Piel for making sport, and Hiphil for mockery.
שָׂחַק vb. laugh
Qal
laugh at
appar. of friendly laugh
sport, play
Pi.
make sport
jest
play
Hiph. (declar.) they uttered mockery
base
H7832 שָׂחַק laugh
7832 sachaq saw-khak'
a primitive root; to laugh (in pleasure or detraction); by
implication, to play:--deride, have in derision, laugh, make
merry, mock(-er), play, rejoice, (laugh to) scorn, be in
(make) sport.
שָׂחַק (sa.chaq) — to laugh.
1) to laugh, play, mock
1a) (Qal)
1a1) to laugh (usually in contempt or derision)
1a2) to sport, play
1b) (Piel)
1b1) to make sport
1b2) to jest
1b3) to play (including instrumental music, singing, dancing)
1c) (Hiphil) to laugh mockingly
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
jest'-ing: Used from Tyndale down as the translation of eutrapelia (Eph 5:4). Aristotle uses the original in his Ethics iv.14 as an equivalent of "quick-witted," from its root meaning "something easily turned," adding that, since the majority of people love excessive jesting, the word is apt to be degraded. This is the case here, where it clearly has a flavor of the coarse or licentious.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs