Proverbs 29:11 — Word Study
WLCכָּל־ ר֭וּחוֹ יוֹצִ֣יא כְסִ֑יל וְ֝חָכָ֗ם בְּאָח֥וֹר יְשַׁבְּחֶֽנָּה׃
BSAA foolkᵉçîyl [stupid, foolish, rejecting God's wisdom] ventsyâtsâʼ▸ [utterly expresses, brings out] allkôl [everything, completely] his angerrûwach [wrath, intense emotion] ◂but a wise manchâkâm [skilled, prudent, having discernment, intelligent] holdsshâbach▸ [keeps, restraineth] it backʼâchôwr [his emotions, spirit, in control, quietly]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| ר֭וּחוֹ | spirit his | Noun common feminine singular construct, suffix |
| יוֹצִ֣יא | he sends forth | Verb, Hiphil, imperfect third person masculine singular |
| כְסִ֑יל | a fool | Adj |
| וְ֝חָכָ֗ם | and a wise [person] | Conjunction |
| בְּאָח֥וֹר | in backwards | Preposition, noun common masculine singular absolute |
| יְשַׁבְּחֶֽנָּה׃ | he calms 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 | A fool vents all his anger, but a wise man holds it back. |
| KJV | A fool uttereth all his mind: but a wise man keepeth it in till afterwards. |
| ASV | A fool uttereth all his anger; But a wise man keepeth it back and stilleth it. |
| YLT | A fool bringeth out all his mind, And the wise till afterwards restraineth it. |
| WEB | A fool vents all of his anger, but a wise man brings himself under control. |
| BBE | A foolish man lets out all his wrath, but a wise man keeps it back quietly. |
Where they part company is כְסִ֑יל — see How Translations Differ.
The sentence has two main clauses connected by a conjunction, contrasting the actions of a fool and a wise man.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכְּסִיל
verbיָצָא
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 29:11
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 Folly in Proverbsgenerated
Proverbs 29:11 presents a stark contrast between the actions of a fool and a wise man. The fool is characterized by his impulsive expression of anger, while the wise man exhibits self-control and discernment. This verse is part of a larger discourse on the importance of wisdom in navigating life’s challenges, as seen in the surrounding verses, which emphasize the value of integrity and the consequences of foolishness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 12:16–23 | A fool’s anger is known at once, but a prudent man overlooks an insult. |
| 2 | Proverbs 14:33 | Wisdom rests in the heart of the discerning; even among fools she is known. |
| 3 | Judges 16:17 | Samson told her all that was in his heart: “My hair has never been cut, because I have been a Nazirite to God from my mother’s womb. If I am shaved, my strength will leave me, and I will become as weak as any other man.” |
| 4 | Amos 5:13 | Therefore, the prudent keep silent in such times, for the days are evil. |
| 5 | Micah 7:5 | Do not rely on a friend; do not trust in a companion. Seal the doors of your mouth from her who lies in your arms. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — כְסִ֑יל, khe.Silgenerated
The Hebrew word כְסִיל (khe.Sil) refers to a fool, someone who is foolish or simple-minded. The term is often used to describe individuals who reject God's wisdom, indicating a lack of understanding or discernment. It highlights the foolish behavior that leads to negative consequences, as seen throughout the Book of Proverbs.
This word appears in various contexts, emphasizing the importance of wisdom and the dangers of folly. The parsing as an adjective suggests that it describes a characteristic of the person rather than a temporary state.
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. The BSB has a fool, and so do the KJV and ASV: all three maintain the straightforward meaning of כְסִ֑יל.
Where others part company with the BSB, they differ in the rendering of כְסִ֑יל: stupid (FBV) and foolish (BBE) reflect slight nuances in interpretation, but the core meaning remains consistent across translations.
Sentence Structuregenerated
The verse contains two main clauses connected by a conjunction. The first clause features the finite verb יוֹצִ֣יא (he sends forth), with the subject being כְסִ֑יל (a fool). The second clause introduces another subject, חָכָ֗ם (a wise man), with its own verb יְשַׁבְּחֶֽנָּה (he calms it).
The structure emphasizes the contrasting behaviors of the fool and the wise man, highlighting the fool's impulsiveness against the wise man's restraint.
Septuagint Backgroundgenerated
In the Septuagint, כְסִ֑יל is rendered as ἄφρων (aphron), which also means 'fool' but carries connotations of being senseless or lacking understanding. This choice reflects a consistent interpretation of foolishness as a lack of insight.
The Greek term ἐκφέρει (ekpherei) for יוֹצִ֣יא suggests a strong expression of emotion, aligning with the idea of a fool expressing all his anger.
In plain words — the whole versegenerated
Proverbs 29:11 contrasts a fool and a wise man. A fool expresses all his anger without restraint, while a wise man knows to hold back his emotions. This teaches the importance of self-control and wisdom in handling feelings.
Frequently Asked Questionsgenerated
It indicates that a fool expresses his emotions impulsively and without thought, leading to negative consequences.
A wise man exercises self-control, choosing to restrain his emotions and respond thoughtfully.
Controlling anger can prevent conflicts and lead to better relationships, reflecting wisdom and understanding.
It highlights the significance of managing emotions wisely rather than allowing them to dictate actions.
Reflection Questionsgenerated
- In what situations have I seen the consequences of uncontrolled anger?
- How can I practice self-control in my own emotional responses?
- What are some wise ways to express feelings without losing control?
- How does understanding this verse change my view on handling conflicts?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the importance of controlling anger and the wisdom of restraint, as seen in their quotations.
It behooves us, therefore, to contain every movement of wrath and to temper it with discretion as our guide lest, overcome with rage, we be swept up into what is condemned by Solomon: “The wicked person expends his anger all at once,Early Church Fathers on Proverbs 29 →
We ought then to restrain every movement of anger and moderate it under the direction of discretion, that we may not by blind rage be hurried into that which is condemned by Solomon: “The wicked man expends all his anger,Early Church Fathers on Proverbs 29 →
Let the impatient hear what is said again through Solomon; A fool uttereth all his mind, but a wise man putteth it off, and reserves it until afterwards.Early Church Fathers on Proverbs 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 29:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA fool uttereth all his mind,.... At once; tells all he knows, all that is in his breast; whatever he thinks, and all that he intends to do; what or whom he loves or hates.
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA fool uttereth all his mind: but a wise man keepeth it in till afterwards.
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll his mind; all at once, unnecessarily and unseasonably, without reservation or caution. Till afterwards; till he have fit occasion to express it.
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:11 A fool uttereth all his mind: but a wise [man] keepeth it in till afterwards.Ver. 11. A fool uttereth all his mind.] He is full of chinks, and can hold nothing; his heart lies so near his mouth, that he will out suddenly. τϊι, a fool, and τϊΰν, suddenly, are from the same root. He hath little command of himself at any time, but especially when he is angry; then he sputters and spews out all that he hath in his heart. The Septuagint here translate, A fool uttereth all his anger, θυμον; he pulls out his wooden dagger, and cares not whom he hits. Bishop Bonner, in his visitation, because the bells rang not at his coming into Hadham, nor the church dressed up as it should, called…
Read John Trapp on Proverbs 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The fool (khesîl, Proverbs 1:22) uttereth all his mind.—Or, pours out all his wrath; but a wise man keepeth it in till afterwards, or keepeth it back.
Read Charles John Ellicott on Proverbs 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. A fool uttereth all his mind] A man should be careful to keep his own secret, and never tell his whole mind upon any subject, while there are other opinions yet to be delivered; else, if he speak again, he must go over his old ground; and as he brings out nothing new, he injures his former argument.
Read AdamClarke on Proverbs 29 →CambridgeThe Cambridge Bible for Schools and Colleges11. mind] Lit. spirit; i.e. passion, or anger, R.V., θυμόν, LXX. keepeth it in till afterwards] Rather, keepeth it back and stilleth it, R.V.; ταμιεύεταικατὰμέρος, LXX.
Read Cambridge on Proverbs 29 →Albert Barnes1798–1870Barnes' Notes on the BibleMind - The Hebrew word is used sometimes for “mind” or “reason,” sometimes for “passion,” or “wrath.” The reticence commended would include both; but the verb “keepeth it in” (rendered “stilleth,” in
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 fool vents all his anger, but a wise man holds it back.
A fool vents all of his anger, but a wise man brings himself under control.
A fool vents all his anger, but a wise man holds it back.
A fool lets fly with all his temper, but a wise person keeps it back.
Tyndale line
A fool uttereth all his mind: but a wise man keepeth it in till afterwards.
A fool uttereth all his anger; But a wise man keepeth it back and stilleth it.
A fool uttereth all his anger: but a wise man keepeth it back and stilleth it.
A fool uttereth all his mind: but a wise man keepeth it in till afterwards.
A foole powreth out all his minde: but a wise man keepeth it in till afterward.
Strictly literal
A fool uttereth all his mind; but a wise [man] keepeth it back.
A fool bringeth out all his mind, And the wise till afterwards restraineth it.
A fool brings out all his mind, || And the wise restrains it until afterward.
A fool uttereth all his mind; but the wise holdeth it back.
A fool reveals all his anger, but a wise man holds it back and calms himself down.
From the Latin
A fool uttereth all his mind: a wise man deferreth, and keepeth it till afterwards.
Simplified
Stupid people let all their anger out, while wise people quietly hold it in.
A foolish man lets out all his wrath, but a wise man keeps it back quietly.
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 of Proverbs 29:11 states that a fool vents all his anger, while a wise man holds it back. The Septuagint, although it matches six out of seven words with the Masoretic Text, presents a different word order and structure, which indicates a variation in translation rather than a direct agreement. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide enough evidence to confirm their readings for this specific verse, as they are not extant for this passage. Thus, while the core idea remains consistent across the witnesses, the exact wording and arrangement differ, highlighting the nuances in ancient translations.
כָּל־ ר֭וּחוֹ יוֹצִ֣יא כְסִ֑יל וְ֝חָכָ֗ם בְּאָח֥וֹר יְשַׁבְּחֶֽנָּה׃
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 29:11
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Adj — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
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)
Conj | Adj — ConjunctionHC/Aamsa
אָחוֹר (achowr) refers to the hinder side or back part of something. It can also imply a direction, meaning backward or behind, and has temporal uses, indicating a time to come or hereafter. The word is derived from a root meaning 'to be behind' and encompasses various contexts, including physical and temporal references.
אָחוֹר 41 subst. the hinder side, back part
base
H268 אָחוֹר the hinder side, back part
268 'achowr aw-khore'
or (shortened) achor {aw-khore'}; from 299; the hinder part;
hence (adverb) behind, backward; also (as facing north) the
West:--after(-ward), back (part, -side, -ward), hereafter,
(be-)hind(-er part), time to come, without.
see HEBREW for 0299
אָחוֹר (a.chor) — back.
1) the back side, the rear
1a) backwards
1b) hereafter (of time)
1c) behind
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word שָׁבַח (shabach) is a primitive root that encompasses meanings related to both soothing and praising. It can refer to addressing someone in a loud tone, pacifying, or commending, particularly in a religious context. The entries indicate that it can also imply boasting in certain forms. Notably, the word appears in contexts involving both calming and glorifying.
[שָׁבַח] vb. Pi. soothe, still
Pi. he stilleth it
Hiph. stilling the roar of the seas.
base
[שָׁבַח] vb. Pi. laud, praise
Hithp. boast
base
H7623a שָׁבַח Pi. soothe, still H7623b שָׁבַח Pi. laud, praise
7623 shabach shaw-bakh'
a primitive root; properly, to address in a loud tone, i.e.
(specifically) loud; figuratively, to pacify (as if by
words):--commend, glory, keep in, praise, still, triumph.
שָׁבַח (sha.vach) — to soothe.
1) to soothe, still, stroke
1a) (Piel) to soothe, still
1b) (Hiphil) stilling (participle)
שָׁבַח (sha.vach) — to praise.
1) to laud, praise, commend
1a) (Piel)
1a1) to laud, praise (God)
1a2) to commend, congratulate (the dead)
1b) (Hithpael) to boast
Aramaic equivalent: she.vach (שְׁבַח "to praise" H7624)
V-Piel-Imperf-3ms | Suff — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp3fs