Proverbs 29:1 — Word Study
WLCאִ֣ישׁ תּ֭וֹכָחוֹת מַקְשֶׁה־ עֹ֑רֶף פֶּ֥תַע יִ֝שָּׁבֵ֗ר וְאֵ֣ין מַרְפֵּֽא׃
BSAA man whoʼîysh [individual, person] remains stiff-neckedqâshâh [hardening his neck, stubborn] after much reprooftôwkêchâh [correction, warning] will suddenlypethaʻ [in an instant, without warning] be shatteredshâbar▸ [broken, crushed] beyond recoverymarpêʼ [without healing, remedy, cure]
| Greek | English | Parsing |
|---|---|---|
| אִ֣ישׁ | a person of | Noun common, masculine singular construct |
| תּ֭וֹכָחוֹת | rebukes | Noun common, feminine plural absolute |
| מַקְשֶׁה־ | [one who] hardens | Verb, Hiphil, participle (active) masculine singular |
| עֹ֑רֶף | a neck | Noun common, masculine singular absolute |
| פֶּ֥תַע | suddenly | Noun common, masculine singular absolute |
| יִ֝שָּׁבֵ֗ר | he will be broken | Verb, Niphal, imperfect third person masculine singular |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| מַרְפֵּֽא׃ | [will be] healing | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A man who remains stiff-necked after much reproof will suddenly be shattered beyond recovery. |
| KJV | He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy. |
| ASV | He that being often reproved hardeneth his neck Shall suddenly be destroyed, and that without remedy. |
| YLT | A man often reproved, hardening the neck, Is suddenly broken, and there is no healing. |
| WEB | He who is often rebuked and stiffens his neck will be destroyed suddenly, with no remedy. |
| BBE | A man hating sharp words and making his heart hard, will suddenly be broken and will not be made well again. |
Where they part company is מַרְפֵּא — see How Translations Differ.
The main clause is followed by a timing phrase and a consequence, showing the relationship between stubbornness and its outcome.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמַרְפֵּא
verbקָשָׁה
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 29:1
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 — The Consequences of Stubbornnessgenerated
Proverbs 29:1 warns that a man who is stubborn after receiving correction will face sudden destruction. This verse emphasizes the importance of heeding reproof and the dangers of obstinacy, which can lead to dire consequences. The surrounding verses continue to explore themes of righteousness and the impact of leadership on the people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:24–31 | Because you refused my call, and no one took my outstretched hand, |
| 2 | 1 Samuel 2:25–34 | If a man sins against another man, God can intercede for him; but if a man sins against the LORD, who can intercede for him?” But they would not listen to their father, since the LORD intended to put them to death. |
| 3 | 1 Kings 17:1 | Now Elijah the Tishbite, who was among the settlers of Gilead, said to Ahab, “As surely as the LORD lives—the God of Israel before whom I stand—there will be neither dew nor rain in these years except at my word!” |
| 4 | 1 Kings 18:18 | “I have not troubled Israel,” Elijah replied, “but you and your father’s house have, for you have forsaken the commandments of the LORD and have followed the Baals. |
| 5 | 1 Kings 20:42 | And the prophet said to the king, “This is what the LORD says: ‘Because you have let slip from your hand the man I had devoted to destruction, your life will be exchanged for his life, and your people for his people.’” |
The Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
The Key Word — אִישׁ, 'ishgenerated
The word אִישׁ ('ish) is a common noun meaning 'man' and can refer to an individual male or a person in general. It is used throughout the Old Testament to denote humanity in contrast to God or animals, and can also imply roles such as husband or servant.
This word is built from a root suggesting existence and is frequently found in contexts that highlight human characteristics and relationships. In this verse, it identifies the subject who is warned against stubbornness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יִ֝שָּׁבֵ֗ר, he will be broken, governs the main clause, with a subject and an adverbial phrase modifying the verb. The structure emphasizes the cause and effect relationship between stubbornness and its consequences.
The sentence is constructed with a main clause followed by a series of phrases that elaborate on the conditions and outcomes, illustrating the gravity of ignoring correction.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word אִישׁ is rendered as ἀνὴρ (anēr), which carries the same meaning of 'man' but may also imply broader human qualities.
The choice of σκληροτραξήλου for עֹרֶף suggests a focus on the stubbornness of the individual, emphasizing the severity of their obstinacy.
In plain words — the whole versegenerated
Proverbs 29:1 tells us that a man who is stubborn and refuses to listen to correction will face sudden destruction with no chance of recovery. This verse warns against the dangers of ignoring wise counsel and the consequences that can follow.
Frequently Asked Questionsgenerated
To be stiff-necked means to be stubborn and resistant to change or correction, often leading to negative consequences.
Correction is important because it guides individuals towards better behavior and decisions, helping them avoid harmful outcomes.
Ignoring reproof can lead to serious consequences, including irreversible damage or destruction in one's life.
One can avoid being stiff-necked by being open to feedback, willing to change, and valuing the wisdom of others.
Reflection Questionsgenerated
- In what areas of my life do I struggle to accept correction?
- How can I cultivate a more receptive attitude towards feedback from others?
- What steps can I take to ensure I am not stubborn in my decisions?
- How does this verse challenge me to reflect on my own behavior?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 29:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that being often reported hardeneth [his] neck,.... Or "a man of reproofs" (d); either a man that takes upon him to be a censurer and reprover of others, and is often at that work, and yet does
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 29 The excellency of wisdom, with rules for government, . The parents’ duty to correct their children, . The misery of them that know not God’ s law, . Of anger, pride, thieving, cowardice, and corruption, . The godly and wicked an abomination to each other, . Hardeneth his neck; is incorrigible, and obstinately persists in those sins for which he is reproved. Without remedy, utterly and irrecoverably.
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:1 He, that being often reproved hardeneth [his] neck, shall suddenly be destroyed, and that without remedy.Ver. 1. He that being often reproved hardeneth his neck.] As an untamed heifer, that "pulleth away the shoulder," and detracteth the yoke; or as the creature called monoceros, the unicorn, interimi potest, capi non potest, may be slain but not taken; so those that refuse to be reformed, hate to be healed, will not bend, shall surely and severely be broken, certissime citissimeque confringentur, they shall certainly and suddenly be dashed in pieces as a potter’ s vessel, that cannot be pieced together again. Shall iron break the northern iron and the steel, and shall not the…
Read John Trapp on Proverbs 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXIX. (1) Hardeneth his neck.—And will not bear the “easy yoke” of God. (Comp. Matthew 11:29-30.) Shall suddenly be destroyed.—Literally, shattered, like a potter’s vessel that cannot be mended (Jeremiah 19:11; Isa. xxx 14). And that without remedy.—For what more can be done for him, if he has despised God’s warnings? (Comp. Hebrews 6:4, sqq.)
Read Charles John Ellicott on Proverbs 29 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXIX We must not despise correction. The prudent king. The flatterer. The just judge. Contend not with a fool. The prince who opens his ears to reports. The poor and the deceitful. The pious king. The insolent servant. The humiliation of the proud. Of the partner of a thief. The fear of man. The Lord the righteous Judge. NOTES ON CHAP. XXIX Verse 1. Hardeneth his neck] Becomes stubborn and obstinate.
Read AdamClarke on Proverbs 29 →CambridgeThe Cambridge Bible for Schools and Colleges1. hardeneth his neck] like an obstinate and refractory ox. The same phrase occurs in Deuteronomy 10:16; 2 Kings 17:14. Comp. the similar phrase, stiff-necked, or hard-necked (the Heb. root being the same) Exodus 32:9; Deuteronomy 9:6; Acts 7:51 (σκληροτράχηλοι); and for other figurative expressions drawn from the use of oxen, Jeremiah 31:18; Acts 26:14. destroyed] Rather, broken, R.V., as in Proverbs 6:15, A.V.
Read Cambridge on Proverbs 29 →Albert Barnes1798–1870Barnes' Notes on the BibleShall be destroyed - literally, “shall be broken” Proverbs 6:15. Stress is laid on the suddenness in such a case of the long-delayed retribution.
Read Albert Barnes on Proverbs 29 →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 man who remains stiff-necked after much reproof will suddenly be shattered beyond recovery.
He who is often rebuked and stiffens his neck will be destroyed suddenly, with no remedy.
A man who remains stiff-necked after much reproof will suddenly be shattered beyond recovery.
The one who stiffens his neck after numerous rebukes will suddenly be destroyed without remedy.
Tyndale line
He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.
He that being often reproved hardeneth his neck Shall suddenly be destroyed, and that without remedy.
He that being often reproved hardeneth his neck shall suddenly be broken, and that without remedy.
He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.
A man that hardeneth his necke when he is rebuked, shall suddenly be destroyed and can not be cured.
Strictly literal
He that being often reproved hardeneth his neck, shall suddenly be destroyed, and without remedy.
A man often reproved, hardening the neck, Is suddenly broken, and there is no healing.
A man often reproved, hardening the neck, || Is suddenly broken, and there is no healing.
A man that, having received many admonitions, still hardeneth his neck, will suddenly be broken, and this without remedy.
A person who has received many rebukes but who stiffens his neck will be broken in a moment beyond healing.
From the Latin
The man that with a stiff neck despiseth him that reproveth him, shall suddenly be destroyed: and health shall not follow him.
Simplified
Anyone who goes on stubbornly rejecting many warnings will be suddenly destroyed, without hope of healing.
A man hating sharp words and making his heart hard, will suddenly be broken and will not be made well again.
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 on the wording of this verse, with a close correspondence in six out of eight words. The Septuagint's translation reflects similar themes but presents them in its own unique structure.
אִ֣ישׁ תּ֭וֹכָחוֹת מַקְשֶׁה־ עֹ֑רֶף פֶּ֥תַע יִ֝שָּׁבֵ֗ר וְאֵ֣ין מַרְפֵּֽא׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 29:1
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.
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…
תּוֹכֵחָה (towkechah) refers to rebuke or correction, while תּוֹכַ֫חַת (towkachath) pertains to argument or reproof. Both terms involve verbal expressions of correction or chastisement. The entries emphasize their use in contexts of correction and reasoning, but do not provide specific verse references.
תּוֹכֵחָה n.f. rebuke, correction
base
תּוֹכַ֫חַת n.f. argument, reproof
argument, impeachment, spoken by lips and mouth
reproof, chiding
correction, rebuke
base
H8433a תּוֹכֵחָה rebuke, correction H8433b תּוֹכַ֫חַת argument, reproof . argument, impeachment, spoken by lips and mouth
. reproof, chiding
. correction, rebuke
8433 towkechah to-kay-khaw'
and towkachath {to-kakh'-ath}; from 3198; chastisement;
figuratively (by words) correction, refutation, proof (even in
defence):--argument, X chastened, correction, reasoning,
rebuke, reproof, X be (often) reproved.
see HEBREW for 03198
תּוֹכֵחָה (to.khe.chah) — rebuke.
rebuke, correction, punishment, chastisement
תּוֹכַ֫חַת (to.kha.chat) — argument.
1) argument, reproof
1a) argument, impeachment
1b) reproof, chiding
1c) correction, rebuke
N-fp — Noun common · feminine plural absoluteHNcfpa
קָשָׁה (qashah) is a Hebrew verb meaning to be hard, severe, or fierce. It can describe difficulty or harshness in various contexts, including labor and obstinacy. The word has different forms, such as Qal (to be hard), Niphal (to be ill-treated), and Hiphil (to make difficult or burdensome).
[קָשָׁה] vb. be hard, severe, fierce
Qal
be hard, difficult
be hard, severe
Niph. hardly bestead, hard pressed
Pi. she made hard in her bearing (had severe labour)
Hiph.
make difficult, difficulty
make severe, burdensome, yoke imposed by king
make hard, stiff, stubborn, fig. of obstinacy
shew stubbornness
base
H7185 קָשָׁה be hard, severe, fierce .. be hard, difficult
. be hard, severe
. hardly bestead, hard pressed
. . make difficult, difficulty
. make severe, burdensome, yoke imposed by king
. . make hard, stiff, stubborn, fig. of obstinacy
. shew stubbornness
7185 qashah kaw-shaw'
a primitive root; properly, to be dense, i.e. tough or severe
(in various applications):--be cruel, be fiercer, make
grievous, be ((ask a), be in, have, seem, would) hard(-en,
(labour), -ly, thing), be sore, (be, make) stiff(-en,
(-necked)).
קָשָׁה (qa.shah) — to harden.
1) to be hard, be severe, be fierce, be harsh
1a) (Qal)
1a1) to be hard, be difficult
1a2) to be hard, be severe
1b) (Niphal)
1b1) to be ill-treated
1b2) to be hard pressed
1c) (Piel) to have severe labour (of women)
1d) (Hiphil)
1d1) to make difficult, make difficulty
1d2) to make severe, make burdensome
1d3) to make hard, make stiff, make stubborn
1d3a) of obstinacy (fig)
1d4) to show stubbornness
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
עֹ֫רֶף (oreph) refers to the back of the neck, and can also denote the back generally, both literally and figuratively. It is associated with concepts like obstinacy and apostasy. The word is derived from a related term, עָרַף (araf), and is mentioned in contexts describing a stiff neck or a fleeing foe.
עֹ֫רֶף n.m. back of neck, neck
base
H6203 עֹ֫רֶף back of neck, neck
6203 `oreph o-ref'
from 6202; the nape or back of the neck (as declining);
hence, the back generally (whether literal or figurative):--
back ((stiff-)neck((-ed).
see HEBREW for 06202
עֹ֫רֶף (o.reph) — neck.
1) neck, back of the neck, back
1a) back of the neck
1a1) of fleeing foe
1a2) of apostasy (fig.)
1b) stiff of neck, obstinate (fig.)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
nek (tsawwar, tsawwa'r, tsawwaron, tsawwa'rah, Aramaic tsawwar (Da 5:7,16,29), `oreph, miphreqeth (1Sa 4:18); nostos, "back" (Baruch 2:33); occasionally the words garon (Isa 3:16; Eze 16:11), and gargeroth, plural of gargarah, literally, "throat" (Pr 1:9; 3:3,12; 6:21), are translated "neck"): The neck is compared with a tower for beauty (So 4:4; 7:4) and is decorated with necklaces and chains (Pr 1:9; 3:3,12; 6:21, Hebrew gargeroth; Eze 16:11, Hebrew garon…
Neck
Used sometimes figuratively. To “lay down the neck” (Rom. 16:4) is to hazard one’s life. Threatenings of coming judgments are represented by the prophets by their laying bands upon the people’s necks (Deut. 28:48; Isa. 10:27; Jer. 27:2). Conquerors put their feet on the necks of their enemies as a sign of their subjection (Josh. 10:24; 2 Sam. 22:41).
The phrases to "harden the neck," Pr 29:1, and to be "stiff- necked," like a headstrong brute, illustrate the willful obstinacy of sinners against the instructions and commands of God. The tyrants of ancient days sometimes put their feet on the prostrate necks of princes, in token of their subjugation, trampling them in the dust. Their mischief sometimes returned upon their own heads, Jos 10:24; Ps 18:40.
פֶּתַע (petha`) refers to suddenness or an instant, derived from an unused root meaning to open the eyes. It conveys the idea of something happening quickly or unexpectedly. The entries consistently emphasize this notion of suddenness without notable disagreement among the lexicons.
פֶּתַע subst. suddenness (√ unknown)
base
H6621 פֶּתַע suddenness
6621 petha` peh'-thah
from an unused root meaning to open (the eyes); a wink, i.e.
moment (compare 6597) (used only (with or without preposition)
adverbially, quickly or unexpectedly):--at an instant,
suddenly, X very.
see HEBREW for 06597
פֶּתַע (pe.ta) — suddenness.
suddenness, in an instant
Adv — Noun common · masculine singular absoluteHNcmsa
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
מַרְפֵּא (marpe') refers to healing, cure, and health, often in a figurative sense. It is derived from the root meaning 'curative' and can imply both literal medicine and abstract concepts like deliverance or placidity. The term encompasses various aspects of health, including the idea of being incurable.
מַרְפֵּא, מַרְפֵּה n.m. healing, cure, health (usu. fig.)
base
H4832 מַרְפֵּא, מַרְפֵּה healing, cure, health (usu. fig.)
4832 marpe' mar-pay'
from 7495; properly, curative, i.e. literally (concretely) a
medicine, or (abstractly) a cure; figuratively (concretely)
deliverance, or (abstractly) placidity:--((in-))cure(-able),
healing(-lth), remedy, sound, wholesome, yielding.
see HEBREW for 07495
מַרְפֵּא (mar.pe) — healing.
1) health, healing, cure
1a) healing, cure
1b) health, profit, sound (of mind)
1c) healing
1c1) incurable (with negative)
N-ms — Noun common · masculine singular absoluteHNcmsa
hel'-ing (marpe', te`alah, kehah): In the Old Testament this word is always used in its figurative sense; marpe', which literally means "a cure," is used in Jer 14:19 twice, and in Mal 4:2; te`alah, which literally means "an irrigation canal," here means something applied externally, as a plaster, in which sense it is used metaphorically in Jer 30:13; kehah occurs only in Na 3:19 the King James Version and is translated "assuagings" in the Revised Version (British and American).
In the New Testament 5 times the verb is therapeuo; once (Ac 10:38) iaomai; in the other passages it is either iama, as in