Proverbs 29:9 — Word Study
WLCאִֽישׁ־ חָכָ֗ם נִ֭שְׁפָּט אֶת־ אִ֣ישׁ אֱוִ֑יל וְרָגַ֥ז וְ֝שָׂחַ֗ק וְאֵ֣ין נָֽחַת׃
BSAIf a wisechâkâm [intelligent, discerning] manʼîysh goes to courtshâphaṭ [to judge, to contend] withʼêth a foolʼĕvîyl [foolish, despising wisdom] there will be ravingrâgaz [trembling with anger, raging] and laughingsâchaq [in contempt, scoffing] with noʼayin [absent, lacking] resolutionNachath [peace, quietness]
| Greek | English | Parsing |
|---|---|---|
| אִֽישׁ־ | a person | Noun common, masculine singular absolute |
| חָכָ֗ם | wise | Adj |
| נִ֭שְׁפָּט | [who] enters into judgment | Verb, Niphal, participle (active) masculine singular |
| אֶת־ | with | Preposition |
| אִ֣ישׁ | a person | Noun common, masculine singular absolute |
| אֱוִ֑יל | a fool | Adj |
| וְרָגַ֥ז | and he rages | Verb, Qal, sequential perfect third person masculine singular |
| וְ֝שָׂחַ֗ק | and he laughs | Verb, Qal, sequential perfect third person masculine singular |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| נָֽחַת׃ | [is] rest | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If a wise man goes to court with a fool, there will be raving and laughing with no resolution. |
| KJV | If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest. |
| ASV | If a wise man hath a controversy with a foolish man, Whether he be angry or laugh, there will be no rest. |
| YLT | A wise man is judged by the foolish man, And he hath been angry, And he hath laughed, and there is no rest. |
| WEB | If a wise man goes to court with a foolish man, the fool rages or scoffs, and there is no peace. |
| BBE | If a wise man goes to law with a foolish man, he may be angry or laughing, but there will be no rest. |
Where they part company is אֱוִ֑יל — see How Translations Differ.
The main clause introduces the situation, followed by the consequences of that situation, illustrating the chaotic outcome of engaging with a fool.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנַחַת
verbשָׁפַט
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 29:9
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 29:9 illustrates the futility of a wise man engaging in disputes with a fool. The surrounding verses highlight the contrast between wise behavior and foolishness, emphasizing the consequences of such interactions. The wise man seeks resolution, while the fool's nature leads to chaos, as also noted in Proverbs 29:8 and Proverbs 29:10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 26:4 | Do not answer a fool according to his folly, or you yourself will be like him. |
| 2 | Ecclesiastes 10:13 | The beginning of his talk is folly, and the end of his speech is evil madness. |
| 3 | Matthew 7:6 | Do not give dogs what is holy; do not throw your pearls before swine. If you do, they may trample them under their feet, and then turn and tear you to pieces. |
| 4 | Matthew 11:17–19 | ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’ |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אֱוִ֑יל, 'e.Vilgenerated
The Hebrew word אֱוִיל ('e.Vil) means 'fool' and describes someone who despises wisdom and is often quarrelsome. It is derived from a root suggesting perversion, indicating a lack of understanding or moral judgment.
This term is used throughout the Old Testament to characterize individuals who mock wisdom and engage in foolish behavior. The context of this verse highlights the consequences of such foolishness when paired with the wisdom of a discerning individual.
How Translations Differ — measured against the Berean Standard Biblegenerated
Where others part company with the BSB is in the rendering of אֱוִ֑יל. The KJV and several others use foolish, while the BSB and others use a fool.
Sentence Structuregenerated
The finite verb נִ֭שְׁפָּט (Nish.pot), meaning 'to judge', governs the entire verse, indicating the action of the wise man going to court. The structure of the verse is complex, with multiple clauses describing the interactions and outcomes.
The main clause is followed by a series of actions (raging and laughing) that describe the chaotic result of the encounter, culminating in the absence of resolution, marked by the concluding phrase.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word אֱוִיל is rendered as φαῦλος — a term that can imply moral deficiency or bad character. This choice may suggest a broader interpretation of foolishness beyond mere lack of wisdom.
The translation of the other terms closely aligns with their Hebrew counterparts, indicating a consistent understanding of the text's meaning across both languages.
In plain words — the whole versegenerated
Proverbs 29:9 warns that if a wise man goes to court with a fool, it will lead to anger and mockery without any peace or resolution. This highlights the futility of engaging with someone who despises wisdom.
Frequently Asked Questionsgenerated
It means engaging in a dispute or argument with someone who lacks wisdom, leading to unproductive outcomes.
It highlights that arguing with a fool often results in chaos and no resolution, stressing the importance of wisdom in conflict.
We learn that it is often unwise to engage with those who do not value wisdom, as it may lead to unnecessary conflict.
It aligns with the overall theme in Proverbs that contrasts wisdom and folly, encouraging wise behavior in all situations.
Reflection Questionsgenerated
- In what situations have I found myself arguing with someone who lacks wisdom?
- How can I apply this proverb in my daily interactions?
- What are some ways to discern when to engage in a discussion and when to walk away?
- How does this verse reflect the broader themes of wisdom and folly in Proverbs?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the futility of a wise man contending with a fool, emphasizing the challenges faced when engaging with those who do not understand wisdom.
A wise man contending with a fool, etc. A wise teacher, if he contends with an unbelieving and obstinate man, whether he speaks of the torments of the reprobates or the joys of the good, labors in vain against the senseless;Early Church Fathers on Proverbs 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 29:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[If] a wise man contendeth with a foolish man,.... Enters into a controversy with him, either by word or writing, in order to convince him of his folly and wickedness, of his errors and mistakes;
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf a wise man contendeth with a foolish man; either judicially or otherwise debating any matter with him, endeavouring to convince him of any error; whether he, the wise man, rageth (or is angry) or laugheth, i.e. whether he deal sharply and severely with him, rebuking him for his folly, or mildly and pleasantly smiling at it, there is no rest, no end or fruit of the debate, the fool will not be satisfied nor convinced. Or, as it is in the Hebrew, he (to wit, the fool last named, to whom the following carriages may seem more fitly to agree) both rageth and laugheth, (he will not yield nor be convinced, but persists in his folly, which he discovers sometimes by his furious and unbridled…
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:9 [If] a wise man contendeth with a foolish man, whether he rage or laugh, [there is] no rest.Ver. 9. If a wise man contendeth with a foolish man.] Such fools were the Pharisees, though for their worldly wisdom called princes of this world. Christ piped to them, John mourned to them, neither wrought upon them. Such was their peevishness and pertinace in evil, that they "rejected the counsel of God against themselves," being ingrati gratiae Dei, as Ambrose hath it; receiving the grace of God in vain, as Paul; turning good nourishment into vicious humours, as foul stomachs use to do. And as wine, a strong remedy against hemlock, yet mingled with it, doubles the force of the…
Read John Trapp on Proverbs 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Whether he rage or laugh—i.e., whether the wise man treat him with sternness or good temper, yet “there is no rest,” the fool will not cease from his folly; or, the sense may be, “the fool rages and laughs;” he will not listen quietly to argument, by which he might be brought to wisdom, but is either violent or supercilious.
Read Charles John Ellicott on Proverbs 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Whether he rage or laugh] Coverdale translates, "Yf a wyse man go to lawe with a foole, whether he deale with him frendly or roughly he geteth no rest."
Read AdamClarke on Proverbs 29 →CambridgeThe Cambridge Bible for Schools and Colleges9. whether he rage &c.] This makes the fool the subject, as is more clearly brought out in R.V. marg., He rageth and laugheth and there is no rest. In R.V. text, however, the wise man is made the subject, whether he be angry or laugh, whether he seeks to bring the controversy to an end by severity or by banter, he will fail. There is no coming to terms with a fool, either by threats or by persuasion.
Read Cambridge on Proverbs 29 →Albert Barnes1798–1870Barnes' Notes on the BibleAll modes of teaching - the stern rebuke or the smiling speech - are alike useless with the “foolish” man; there is “no rest.” The ceaseless cavilling goes on still.
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
If a wise man goes to court with a fool, there will be raving and laughing with no resolution.
If a wise man goes to court with a foolish man, the fool rages or scoffs, and there is no peace.
If a wise man goes to court with a fool, there will be raving and laughing with no resolution.
If a wise person goes to court with a foolish person, there is no peace whether he is angry or laughs.
Tyndale line
If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.
If a wise man hath a controversy with a foolish man, Whether he be angry or laugh, there will be no rest.
If a wise man hath a controversy with a foolish man, whether he be angry or laugh, there will be no rest.
If a wise man contendeth with a foolish man, whether he rageth or laugheth, there is no rest.
If a wise man contend with a foolish man, whether he be angry or laugh, there is no rest.
Strictly literal
If a wise man contendeth with a fool, whether he rage or laugh, [he] hath no rest.
A wise man is judged by the foolish man, And he hath been angry, And he hath laughed, and there is no rest.
A wise man is judged by the foolish man, || And he has been angry, || And he has laughed, and there is no rest.
If a wise man contend with a foolish man, whether he be angry or whether he laugh, [he will have] no rest.
When a wise person has an argument with a fool, he rages and laughs, and there will be no rest.
From the Latin
If a wise man contend with a fool, whether he be angry or laugh, he shall find no rest.
Simplified
When a wise man takes a stupid man to court, there's raging and ridicule, but nothing is settled.
If a wise man goes to law with a foolish man, he may be angry or laughing, but there will be no rest.
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 largely agree in their wording, with 9 of the 10 words matching. The Septuagint's rendering, while maintaining the core meaning, reflects its own syntactical structure.
אִֽישׁ־ חָכָ֗ם נִ֭שְׁפָּט אֶת־ אִ֣ישׁ אֱוִ֑יל וְרָגַ֥ז וְ֝שָׂחַ֗ק וְאֵ֣ין נָֽחַת׃
9 of the 10 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 29:9
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 absoluteHNcmsa
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAamsa
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep — PrepositionHR
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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
אֱוִיל (eviyl) means 'foolish' and describes someone who despises wisdom, mocks when guilty, is quarrelsome, or licentious. It is derived from an unused root suggesting perversion. The word is used in various contexts in the Old Testament, primarily to denote a person lacking wisdom.
אֱוִיל 26 adj. foolish
base
H191 אֱוִיל foolish
191 'eviyl ev-eel'
from an unused root (meaning to be perverse); (figuratively)
silly:--fool(-ish) (man).
אֱוִיל (e.vil) — fool(ish).
1) be foolish, foolish
1a) (subst)
1a1) of one who despises wisdom
1a2) of one who mocks when guilty
1a3) of one who is quarrelsome
1a4) of one who is licentious
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.
רָגַז (ragaz) is a Hebrew verb meaning to tremble or quake, often in response to strong emotions like anger or fear. It can describe both a state of agitation and the act of causing agitation in others. The entries indicate its use in various forms, including Qal, Hiphil, and Hithpael, covering a range of emotional responses.
רָגַז vb. be agitated, quiver, quake, be excited, perturbed
Qal quake
Hiph. cause to quake, disquiet, enrage
Hithp. excite oneself
base
H7264 רָגַז be agitated, quiver, quake, be excited, perturbed .quake
. cause to quake, disquiet, enrage
. excite oneself
7264 ragaz raw-gaz'
a primitive root; to quiver (with any violent emotion,
especially anger or fear):--be afraid, stand in awe,
disquiet, fall out, fret, move, provoke, quake, rage, shake,
tremble, trouble, be wroth.
רָגַז (ra.gaz) — to tremble.
1) tremble, quake, rage, quiver, be agitated, be excited, be perturbed
1a)(Qal) to quake, be disquieted, be excited, be perturbed
1b) (Hiphil) to cause to quake, disquiet, enrage, disturb
1c) (Hithpael) to excite oneself
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
an important city in northeastern Media, where that country bordered its ruins, still known by the name of Rhey , lie about five miles southeast of Teheran.
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
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
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
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
נַ֫חַת (nachath) has meanings related to both rest and descent. It can refer to quietness or a state of rest, as well as a descent that may imply judgment or punishment. The word is built from the root meaning to rest or settle down. It appears in contexts such as Isaiah 30:30, where it is associated with divine judgment.
נַ֫חַת n.[f.] quietness, rest
base
נַ֫חַת n.[m.] descent;—only cstr., of י׳’s arm of judgment Is 30:30
ref
H5183a נַ֫חַת quietness, rest H5183b נַ֫חַת descent
5183 Nachath nakh'-ath
from 5182; a descent, i.e. imposition, unfavorable
(punishment) or favorable (food); also (intransitively;
perhaps from 5117), restfulness:--lighting down,
quiet(-ness), to rest, be set on.
see HEBREW for 05182
see HEBREW for 05117
נַ֫חַת (na.chat) — quietness.
1) rest, quietness
1a) quietness, quiet attitude
1b) rest (of death)
נַ֫חַת (na.chat) — descent.
descent (of judgment)
N-fs — Noun common · feminine singular absoluteHNcfsa
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.