Proverbs 9:7 — Word Study
WLCיֹ֤סֵ֨ר׀ לֵ֗ץ לֹקֵ֣חַֽ ל֣וֹ קָל֑וֹן וּמוֹכִ֖יחַ לְרָשָׁ֣ע מוּמֽוֹ׃
BSAHe who correctsyâçar [disciplines, teaches] a mockerlûwts [scoffer, one who mocks] bringslâqach [gets, receives] shameqâlôwn [dishonor, disgrace] he who rebukesyâkach [reproves, scolds] a wicked [man]râshâʻ [morally wrong, sinful, person, individual] taints himselfmʼûwm [gets a blot, receives a stain]
| Greek | English | Parsing |
|---|---|---|
| יֹ֤סֵ֨ר׀ | [one who] admonishes | Verb, Qal, participle (active) masculine singular |
| לֵ֗ץ | a mocker | Adj |
| לֹקֵ֣חַֽ | [is] receiving | Verb, Qal, participle (active) masculine singular |
| ל֣וֹ | for himself | Preposition, suffix |
| קָל֑וֹן | shame | Noun common, masculine singular absolute |
| וּמוֹכִ֖יחַ | and [one who] reproves | Conjunction, verb hiphil participle (active) masculine singular |
| לְרָשָׁ֣ע | a wicked [person] | Preposition, noun common masculine singular absolute |
| מוּמֽוֹ׃ | defect his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who corrects a mocker brings shame on himself; he who rebukes a wicked man taints himself. |
| KJV | He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot. |
| ASV | He that correcteth a scoffer getteth to himself reviling; And he that reproveth a wicked man getteth himself a blot. |
| YLT | The instructor of a scorner Is receiving for it — shame, And a reprover of the wicked — his blemish. |
| WEB | One who corrects a mocker invites insult. One who reproves a wicked man invites abuse. |
| BBE | He who gives teaching to a man of pride gets shame for himself; he who says sharp words to a sinner gets a bad name. |
Where translations part company is with לֵ֗ץ — see How Translations Differ.
Two main clauses with subordinate phrases, emphasizing the outcomes of correction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָסַר
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 9:7
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 in Correctiongenerated
Proverbs 9:7 teaches that correcting a mocker can result in shame for the one correcting, while rebuking a wicked person can taint one's own character. This highlights the need for wisdom in choosing whom to correct, as mockers may respond with hatred and disdain. The surrounding verses emphasize the value of understanding and the importance of wise counsel in navigating relationships with those who are foolish or wicked.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 15:12 | A mocker does not love to be reproved, nor will he consult the wise. |
| 2 | Genesis 19:8–9 | Look, I have two daughters who have never slept with a man. Let me bring them to you, and you can do to them as you please. But do not do anything to these men, for they have come under the protection of my roof.” |
| 3 | 1 Kings 18:17 | When Ahab saw Elijah, he said to him, “Is that you, O troubler of Israel?” |
| 4 | 1 Kings 21:20 | When Elijah arrived, Ahab said to him, “So you have found me out, my enemy.” He replied, “I have found you out because you have sold yourself to do evil in the sight of the LORD. |
| 5 | 1 Kings 22:24–27 | Then Zedekiah son of Chenaanah went up, struck Micaiah in the face, and demanded, “Which way did the Spirit of the LORD go when He departed from me to speak with you?” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יֹ֤סֵ֨ר, yo.Sergenerated
The word יָסַר (yo.Ser) is a participle meaning '[one who] admonishes' and indicates an active role in correction or discipline. It is derived from a root that encompasses actions of teaching, instructing, and sometimes punishing. This word is used in contexts where correction is necessary, especially in relation to guiding others towards better behavior.
In this verse, it serves as a warning about the futility of correcting those who mock wisdom. The implication is that such correction can lead to personal shame, as mockers are unlikely to respond positively.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which translates יֹ֤סֵ֨ר as corrects, while the KJV uses reproves. Both translations convey the idea of admonishing, but the choice of words reflects slightly different nuances in English.
Where translations differ is in the rendering of לֵ֗ץ. The BSB, FBV, MSB, NETB, ULB, and WEB translate it as a mocker, while the ASV chooses scoffer. This distinction highlights different connotations of the Hebrew term.
Sentence Structuregenerated
The verse consists of two main clauses, each beginning with a finite verb: יֹ֤סֵ֨ר (he who corrects) and מוֹכִ֖יחַ (he who rebukes). Each clause describes the actions taken towards different subjects — a mocker and a wicked person, respectively.
The structure emphasizes the consequences of these actions, with the first clause leading to personal shame and the second to a moral taint. This arrangement highlights the contrasting outcomes of engaging with different types of individuals.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יֹ֤סֵ֨ר is rendered as ἐλέγξων, which carries a similar meaning of reproving or correcting. This choice reflects an understanding of the corrective nature of the action.
The Greek translation of לֵ֗ץ as κακοὺς suggests a broader interpretation, focusing on moral wickedness rather than merely mocking behavior.
In plain words — the whole versegenerated
Proverbs 9:7 warns that correcting a mocker can lead to shame for the corrector, and rebuking a wicked person can stain one's character. It teaches that wisdom is needed in deciding whom to correct, as mockers may respond with hatred.
Frequently Asked Questionsgenerated
To correct a mocker means to admonish someone who ridicules or scorns wisdom, but this often leads to shame for the one correcting.
Rebuking a mocker can provoke hatred and further mockery, making it an unwise action.
To taint oneself means to stain one's character or reputation through association with wickedness or wrongdoing.
One should approach correction with wisdom, ensuring that the person being corrected is open to receiving guidance.
Reflection Questionsgenerated
- In what situations have I experienced shame from correcting someone who did not respond well?
- How can I discern when it is appropriate to correct someone versus when to remain silent?
- What are some ways I can offer constructive feedback to others without causing offense?
- How do I ensure that my own character remains untarnished while addressing the faults of others?
The early church on this verse — how the Fathers read it
The early commentary on this verse reflects on the dangers of correcting mockers and the wisdom needed in offering rebuke.
Do not rebuke a scoffer, etc. It is not to be feared that a scoffer, when rebuked, will insult you; but rather this should be foreseen, that, drawn to hatred, he may become worse: and therefore,Early Church Fathers on Proverbs 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 9:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that reproveth a scorner getteth to himself shame,.... Intimating, that though the simple, and such as want understanding, and of whom there is hope of doing them good, are to be invited into
Read John Gill on Proverbs 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot. He that reproveth a scorner getteth to himself shame ... a blot.
Read Robert Jamieson on Proverbs 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that reproveth a scorner: the connexion may be conceived thus, Having invited the simple, he forbids the invitation of scorners; or thus, He showeth who he meant by the foolish, , even scorners and wicked men, as they are here called; and he presseth his last advice of forsaking them, because there was no good, but hurt, to be got by conversation with them. Getteth to himself shame; partly from the scorner, who will revile and deride him; and partly from others, because he is frustrated in his design and hope, and by his imprudence hath brought an inconvenience upon himself. A blot; a censure or reproach.
Read Matthew Poole on Proverbs 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 9:7 He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked [man getteth] himself a blot.Ver. 7. He that reproveth a scorner.] This, with the three next verses, may seem to come in by way of parenthesis; and they do not obscurely intimate what manner of hearers ministers mostly meet with - viz., such as our Saviour did, - "But the Pharisees that were covetous, derided," or blew their noses at him, εξεμυκτηριζον, as one renders it, - and such as long before him the prophet Isaiah did, "Precept upon precept, line upon line." One observeth that that was a scoff put upon the prophet; and is as if they should say, Here is nothing but line upon line, precept…
Read John Trapp on Proverbs 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) He that reproveth a scorner . . .—Wisdom does not address the scoffer, nor the godless: this would be “giving that which is holy unto the dogs, and casting pearls before swine” (Matthew 7:6). (Comp. our Lord’s own plan of teaching by parables, that His hearers might not understand (Luke 8:10). Getteth to himself shame.—Or, insult.
Read Charles John Ellicott on Proverbs 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. He that reproveth a scorner] לץ lets, the person who mocks at sacred things; the libertine, the infidel; who turns the most serious things into ridicule, and, by his wit, often succeeds in rendering the person who reproves him ridiculous. Wisdom seems here to intimate that it is vain to attempt by reproof to amend such: and yet we must not suffer sin upon our neighbour; at all hazards, we must deliver our own soul. But no reproof should be given to any, but in the spirit of love and deep concern; and when they contradict and blaspheme, leave them to God.
Read AdamClarke on Proverbs 9 →CambridgeThe Cambridge Bible for Schools and Colleges7–9. There is some abruptness in the introduction of these verses, which seem to interrupt the even flow of the invitation given by Wisdom. The majority of commentators regard them as the justification offered by Wisdom of her own course, in confining her invitation to the simple, and not extending it to the scorner and the wicked. This explanation, however, leaves us still to enquire why any such justification should here be called for. But if the cry “forsake” (Proverbs 9:6), be as it were the key-note of the appeal, then these verses shew cause alike why Wisdom should not reprove the scorners herself, and why the simple should not linger in their company in the delusive hope of winning…
Read Cambridge on Proverbs 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThese verses seem somewhat to interrupt the continuity of the invitation which Wisdom utters.
Read Albert Barnes on Proverbs 9 →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
He who corrects a mocker brings shame on himself; he who rebukes a wicked man taints himself.
One who corrects a mocker invites insult. One who reproves a wicked man invites abuse.
He who corrects a mocker brings shame on himself; he who rebukes a wicked man taints himself.
Whoever corrects a mocker is asking for insult; whoever reproves a wicked person receives abuse.
Tyndale line
He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot.
He that correcteth a scoffer getteth to himself reviling; And he that reproveth a wicked man getteth himself a blot.
He that correcteth a scorner getteth to himself shame: and he that reproveth a wicked man getteth himself a blot.
He that reproveth a scorner, getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot.
He that reproueth a scorner, purchaseth to himselfe shame: and he that rebuketh the wicked, getteth himselfe a blot.
Strictly literal
He that instructeth a scorner getteth to himself shame; and he that reproveth a wicked [man] [getteth] to himself a blot.
The instructor of a scorner Is receiving for it — shame, And a reprover of the wicked — his blemish.
The instructor of a scorner || Is receiving for it—shame, || And a reprover of the wicked—his blemish.
He that correcteth a scorner acquireth for himself abuse; and he that reproveth the wicked getteth himself a blemish.
Whoever disciplines a mocker receives abuse, and whoever rebukes a wicked person receives insults.
From the Latin
He that teacheth a scorner, doth an injury to himself: and he that rebuketh a wicked man, getteth himself a blot.
Simplified
If you correct a mocker all you get are insults; if you argue with the wicked all you get is abuse.
He who gives teaching to a man of pride gets shame for himself; he who says sharp words to a sinner gets a bad name.
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 9:7 states, "יֹ֤סֵ֨ר׀ לֵ֗ץ לֹקֵ֣חַֽ ל֣וֹ קָל֑וֹן וּמוֹכִ֖יחַ לְרָשָׁ֣ע מוּמֽוֹ׃" which translates to, "He who corrects a mocker brings shame on himself; he who rebukes a wicked man taints himself." The Septuagint, while not providing a direct translation, matches 7 of the 8 words from the Masoretic Text, indicating a strong agreement in the core message. However, the exact wording and order differ due to the nature of the Greek translation. There are no significant variations in meaning between these texts, highlighting a consistent interpretation of the verse across these witnesses.
יֹ֤סֵ֨ר׀ לֵ֗ץ לֹקֵ֣חַֽ ל֣וֹ קָל֑וֹן וּמוֹכִ֖יחַ לְרָשָׁ֣ע מוּמֽוֹ׃
7 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 9:7
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.
יָסַר (yacar) is a Hebrew verb meaning to discipline or chasten. It encompasses a range of actions including instructing, correcting, and admonishing, with nuances depending on the grammatical form used. The entries indicate that it can involve both physical punishment and verbal instruction, with various forms expressing different aspects of correction and teaching.
[יָסַר] vb. discipline, chasten, admonish
Qal
admonish
instruct
discipline
Niph. let oneself be corrected, admonished
Pi.
discipline, correct (the moral nature, with more or less severity acc. to circumstances)
more severely, chasten, chastise
Nithp. pass. be disciplined, corrected
Hiph. chasten
base
H3256 [יָסַר] discipline, chasten, admonish
3256 yacar yaw-sar'
a primitive root; to chastise, literally (with blows) or
figuratively (with words); hence, to instruct:--bind, chasten,
chastise, correct, instruct, punish, reform, reprove, sore,
teach.
יָסַר (ya.sar) — to discipline.
1) to chasten, discipline, instruct, admonish
1a)(Qal)
1a1) to chasten, admonish
1a2) to instruct
1a3) to discipline
1b) (Niphal) to let oneself be chastened or corrected or admonished
1c) (Piel)
1c1) to discipline, correct
1c2) to chasten, chastise
1d) (Hiphil) to chasten
1e) (Nithpael) to teach
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
לִיץ (luwts) means to scorn or mock, with various forms indicating actions like deriding or acting as a scorner. It can also refer to interpreting language or serving as an ambassador. The entries highlight its use in different contexts, including boasting and showing arrogance.
[לִיץ] vb. scorn
Qal scorn
Hiph.
deride
Pt. interpreter
Po‛lel scorners
Hithp. act as a scorner, shew oneself a mocker
base
H3887 [לִיץ] scorn .scorn
. . deride
. Pt. interpreter
.scorners
. act as a scorner, shew oneself a mocker
3887 luwts loots
a primitive root; properly, to make mouths at, i.e. to scoff;
hence (from the effort to pronounce a foreign language) to
interpret, or (generally) intercede:--ambassador, have in
derision, interpreter, make a mock, mocker, scorn(-er, -ful),
teacher.
לִיץ (luts) — to mock.
1) to scorn, make mouths at, talk arrogantly
1a) (Qal)
1a1) to boast
1a2) to scorn
1b) (Hiphil)
1b1) to mock, deride
1b2) to interpret (language)
1b2a) interpreter (participle)
1b2b) ambassador (fig.)
1c) (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker
Also means: la.tsats (לָצַץ "to scorn" H3945)
Adj — AdjHAamsa
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
קָלוֹן (qalown) refers to concepts of dishonor and shame, encompassing personal disgrace and national ignominy. It is derived from the root meaning associated with disgrace. The entries consistently highlight its negative connotations related to reputation and honor.
קָלוֹן n.m. ignominy, dishonour
base
H7036 קָלוֹן ignominy, dishonour
7036 qalown kaw-lone'
from 7034; disgrace; (by implication) the pudenda:--
confusion, dishonour, ignominy, reproach, shame.
see HEBREW for 07034
קָלוֹן (qa.lon) — dishonor.
1) shame, disgrace, dishonour, ignominy
1a) ignominy (of nation)
1b) dishonour, disgrace (personal)
N-ms — Noun common · masculine singular absoluteHNcmsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine singularHC/Vhrmsa
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Prep | Adj — Preposition · noun common masculine singular absoluteHR/Ncmsa
מאוּם (m'um) and מוּם (mum) both mean 'blemish' or 'defect,' referring to physical or moral imperfections. The entries suggest a connection to a root meaning to stain. There is no significant disagreement among the lexicons regarding the meaning or usage of this word.
מאוּם n.m. blemish, defect
base
מוּם n.m. (= foregoing [m.ad.ab]) blemish, defect
base
H3971a מאוּם blemish, defect H3971b מוּם blemish, defect
3971 m'uwm moom
usually muwm {moom}; as if passive participle from an unused
root probably meaning to stain; a blemish (physically or
morally):--blemish, blot, spot.
מאוּם (m.um) — blemish.
1) blemish, spot, defect
1a) of physical defect
1b) of moral stain
מוּם (mum) — blemish.
1) blemish, spot, defect
1a) of physical defect
1b) of moral stain
Also means: m.um (מאוּם "blemish" H3971A)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms