Proverbs 11:29 — Word Study
WLCעוֹכֵ֣ר בֵּ֭יתוֹ יִנְחַל־ ר֑וּחַ וְעֶ֥בֶד אֱ֝וִ֗יל לַחֲכַם־ לֵֽב׃
BSAHe who brings troubleʻâkar [troubleth, causes affliction] on his housebayith [family, dwelling place] will inheritnâchal▸ [take possession of, receive as a legacy] the windrûwach [a blast of air] and the foolʼĕvîyl [foolish, despising wisdom] will be servantʻebed [slave, bondservant] to the wisechâkâm [skilled, prudent] of heartlêb [mind, emotions, inner being]
| Greek | English | Parsing |
|---|---|---|
| עוֹכֵ֣ר | [one who] troubles | Verb, Qal, participle (active) masculine singular |
| בֵּ֭יתוֹ | household his | Noun common masculine singular construct, suffix |
| יִנְחַל־ | he will inherit | Verb, Qal, imperfect third person masculine singular |
| ר֑וּחַ | wind | Noun common, feminine singular absolute |
| וְעֶ֥בֶד | and [will be] a servant | Conjunction, noun common masculine singular absolute |
| אֱ֝וִ֗יל | a fool | Adj |
| לַחֲכַם־ | of [the] wise of | Preposition |
| לֵֽב׃ | heart | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who brings trouble on his house will inherit the wind, and the fool will be servant to the wise of heart. |
| KJV | He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart. |
| ASV | He that troubleth his own house shall inherit the wind; And the foolish shall be servant to the wise of heart. |
| YLT | Whoso is troubling his own house inheriteth wind, And a servant [is] the fool to the wise of heart. |
| WEB | He who troubles his own house shall inherit the wind. The foolish shall be servant to the wise of heart. |
| BBE | The troubler of his house will have the wind for his heritage, and the foolish will be servant to the wise-hearted. |
The translations agree on the core meanings of the words in this verse.
The verse contains two main clauses connected by a conjunction, illustrating the relationship between actions and their consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱוִיל
verbעָכַר
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 11:29
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 — Consequences of Actionsgenerated
Proverbs 11:29 presents a stark contrast between the outcomes of wise and foolish behavior. The verse emphasizes that those who bring trouble to their own households will ultimately face loss, while the foolish will find themselves serving those who possess wisdom. This theme of wisdom versus folly is woven throughout the book of Proverbs, illustrating the importance of making wise choices in life and the repercussions of one's actions, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 34:30 | Then Jacob said to Simeon and Levi, “You have brought trouble upon me by making me a stench to the Canaanites and Perizzites, the people of this land. We are few in number; if they unite against me and attack me, I and my household will be destroyed.” |
| 2 | Joshua 7:24–25 | Then Joshua, together with all Israel, took Achan son of Zerah, the silver, the cloak, the bar of gold, his sons and daughters, his oxen and donkeys and sheep, his tent, and everything else he owned, and brought them to the Valley of Achor. |
| 3 | 1 Samuel 25:3–17 | His name was Nabal, and his wife’s name was Abigail. She was an intelligent and beautiful woman, but her husband, a Calebite, was harsh and evil in his dealings. |
| 4 | Habakkuk 2:9–10 | Woe to him who builds his house by unjust gain, to place his nest on high and escape the hand of disaster! |
| 5 | Ecclesiastes 5:16 | This too is a grievous evil: Exactly as a man is born, so he will depart. What does he gain as he toils for the wind? |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — עוֹכֵ֣ר, o.Khergenerated
The word עוֹכֵ֣ר (o.Kher) is a participle derived from the root עָכַר (akar), meaning to trouble or disturb. It conveys the idea of causing problems or affliction, akin to stirring up water. This term is often used in contexts where someone's actions lead to turmoil or distress within a household.
As a masculine singular participle, it indicates an active role in bringing trouble, directly linking the subject's actions to the resulting chaos in the home. The use of this word highlights the personal responsibility one has in maintaining peace and stability within their family.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the phrase brings trouble.
Sentence Structuregenerated
The finite verbs עוֹכֵ֣ר and יִנְחַל govern the main clauses, with the first clause describing the subject who brings trouble, and the second clause detailing the consequence of that action. The structure of the verse emphasizes the cause-and-effect relationship between one's actions and their outcomes.
The order of the clauses places the emphasis on the actions of the subject, illustrating how the trouble brought upon the household leads to the inheritance of the wind, a metaphor for emptiness.
Septuagint Backgroundgenerated
The Septuagint translates עוֹכֵ֣ר as ἄνθρωπος (anthrōpos), meaning 'man' or 'person', which shifts the focus from the act of troubling to the identity of the person involved. This choice may reflect a broader interpretation of the consequences of one's character.
For יִנְחַל־, the Septuagint uses κληρονομήσει (klēronomēsei), which retains the meaning of inheritance but may imply a more formal transfer of property or legacy, emphasizing the serious implications of one's actions.
In plain words — the whole versegenerated
Proverbs 11:29 tells us that causing trouble in one's household leads to emptiness, signified by inheriting the wind, while foolishness results in servitude to those who are wise. This verse highlights the importance of wise actions and their consequences in life.
Frequently Asked Questionsgenerated
Inheriting the wind symbolizes gaining nothing of value, suggesting that trouble brought upon one's household leads to emptiness.
The verse contrasts the outcomes of foolishness and wisdom, indicating that the wise will ultimately prevail while the foolish will serve them.
The household represents one's family and personal life, emphasizing the impact of individual actions on those closest to us.
Consider how your actions affect your family and strive to create a peaceful and wise environment, avoiding trouble that leads to negative consequences.
Reflection Questionsgenerated
- In what ways can I ensure that my actions do not bring trouble to my household?
- How can I cultivate wisdom in my life to avoid the pitfalls of foolishness?
- What steps can I take to support those who may be struggling with foolish choices?
- How does this verse challenge my understanding of success and legacy?
The early church on this verse — how the Fathers read it
The early commentary by Bede interprets this verse to illustrate the dangers of troubling one's own household, emphasizing the spiritual implications of such actions.
He who troubles his own house will inherit the wind, etc. He who does not fear his mind to be disturbed by the tumult of great thoughts, indeed opens it to the blasts of evil spirits by which it may be overwhelmed.Early Church Fathers on Proverbs 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 11:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that troubleth his own house,.... His family, his wife, and children, and servants; by being bitter to the one, and by provoking the others to wrath, and continually giving out menacing words to
Read John Gill on Proverbs 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart. He that troubleth his own house shall inherit the wind.
Read Robert Jamieson on Proverbs 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that troubleth his own house; he who bringeth trouble and misery upon himself and children, either, 1. By carelessness, slothfulness, improvidence, prodigality, or any wickedness, whereby he consumeth his estate. So this troubling of his house may be opposed to a man’ s building of his house, . Or, 2. By covetous desires and restless endeavours to heap up riches, whereby he greatly tires and troubles both himself and all his family with excessive cares and labours, which is called coveting an evil covetousness to his house, . Shall inherit the wind; shall be as unable to keep and enjoy what he gets as a man is to hold the wind in his fist, or to feed and satisfy himself with it; he shall…
Read Matthew Poole on Proverbs 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 11:29 He that troubleth his own house shall inherit the wind: and the fool [shall be] servant to the wise of heart.Ver. 29. He that troubleth his own house.] Either by prodigality, or excessive parsimony. Prodigi singulis auribus bina aut terna dependent patrimonia, saith Seneca. We have known great rents soon turned into great ruffs, and lands into laces. For parsimony and cruelty, Shall inherit the wind.] That is, Shall bring all to nothing, as he did that, having wasted his estate, vainly vaunted that he had left himself nothing, praeter coelum et caenum. His substance shall fly up like smoke into the air, and nothing be left to maintain him on earth. And when all his goods are…
Read John Trapp on Proverbs 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) He that troubleth his own house.—Possibly by his niggardliness and avarice, as Proverbs 15:27. Shall inherit the wind.—Will get nothing for his pains. The fool (‘evîl).—The self-willed, who will listen to no advice, and so comes to ruin.
Read Charles John Ellicott on Proverbs 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. Shall inherit the wind] He who dissipates his property by riotous living, shall be as unsatisfied as he who attempts to feed upon air.
Read AdamClarke on Proverbs 11 →CambridgeThe Cambridge Bible for Schools and Colleges29. troubleth] by churlish and niggardly ways. Comp. the story of Nabal, 1 Samuel 25. the wind] Which shall drive away him and his possessions, Psalms 1:4; or the wind may here be used to denote that which is unsubstantial and vanishes away. Comp. Isaiah 41:29.
Read Cambridge on Proverbs 11 →Albert Barnes1798–1870Barnes' Notes on the BibleHe that troubleth ... - The temper, nigardly and worrying, which leads a man to make those about him miserable, and proves but bad economy in the end.
Read Albert Barnes on Proverbs 11 →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 brings trouble on his house will inherit the wind, and the fool will be servant to the wise of heart.
He who troubles his own house shall inherit the wind. The foolish shall be servant to the wise of heart.
He who brings trouble on his house will inherit the wind, and the fool will be servant to the wise of heart.
The one who troubles his family will inherit nothing, and the fool will be a servant to the wise person.
Tyndale line
He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart.
He that troubleth his own house shall inherit the wind; And the foolish shall be servant to the wise of heart.
He that troubleth his own house shall inherit the wind: and the foolish shall be servant to the wise of heart.
He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart.
He that troubleth his owne house, shall inherite the winde, and the foole shalbe seruant to the wise in heart.
Strictly literal
He that troubleth his own house shall inherit wind; and the fool shall be servant to the wise of heart.
Whoso is troubling his own house inheriteth wind, And a servant [is] the fool to the wise of heart.
Whoever is troubling his own house inherits wind, || And the fool [is] a servant to the wise of heart.
He that troubleth his own house will inherit the wind; and the fool will become the servant to the wise of heart.
The one who brings trouble on his own household will inherit the wind and the fool will become a servant to the wise of heart.
From the Latin
He that troubleth his own house, shall inherit the winds: and the fool shall serve the wise.
Simplified
If you cause trouble in your family, you'll inherit nothing but air. Stupid people end up as servants to those who think wisely.
The troubler of his house will have the wind for his heritage, and the foolish will be servant to the wise-hearted.
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 11:29 states, "עוֹכֵ֣ר בֵּ֭יתוֹ יִנְחַל־ ר֑וּחַ וְעֶ֥בֶד אֱ֝וִ֗יל לַחֲכַם־ לֵֽב׃" which translates to, "He who brings trouble on his house will inherit the wind, and the fool will be servant to the wise of heart." The Septuagint shows a word-by-word correspondence with the Masoretic Text, matching 6 of the 8 words, indicating a strong agreement in the overall message, although the exact phrasing and order may differ due to the nature of translation. There are no significant textual differences noted between the Masoretic Text and the Septuagint in this verse, highlighting a consistency in the interpretation across these ancient witnesses.
עוֹכֵ֣ר בֵּ֭יתוֹ יִנְחַל־ ר֑וּחַ וְעֶ֥בֶד אֱ֝וִ֗יל לַחֲכַם־ לֵֽב׃
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 11:29
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.
עָכַר (akar) is a Hebrew verb meaning to stir up, disturb, or trouble. It is derived from a primitive root that suggests the action of roiling water. The word encompasses various forms, including Qal, which denotes the act of disturbing, and Niphal, indicating a state of being disturbed or experiencing calamity.
עָכַר vb. stir up, disturb, trouble
Qal disturb, trouble
Niph. my pain was stirred up
base
H5916 עָכַר stir up, disturb, trouble
5916 `akar aw-kar'
a primitive root; properly, to roil water; figuratively, to
disturb or affict:--trouble, stir.
עָכַר (a.khar) — to trouble.
1) to trouble, stir up, disturb, make (someone) taboo
1a) (Qal) to disturb, trouble
1b) (Niphal)
1b1) to be disturbed, be stirred up
1b2) disturbance, calamity (participle)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
נָחַל (nachal) is a Hebrew verb meaning to inherit or take possession. It encompasses various aspects of acquiring property, including dividing land and bequeathing inheritance. The entries detail its uses in different grammatical forms, such as Qal for taking possession and Hiphil for giving as an inheritance. There is no significant disagreement among the lexicons regarding its meanings.
נָחַל vb. denom. get or take as a possession
Qal
take possession, inherit
fig. have or get as a possession, property
divide the land for a possession
Pi. divide for a possession
Hithp. possess oneself of land
Hiph.
give as a possession
cause to inherit, give as an inheritance
Hoph. made to possess
base
H5157 נָחַל vb. denom. get or take as a possession
5157 nachal naw-khal'
a primitive root; to inherit (as a (figurative) mode of
descent), or (generally) to occupy; causatively, to bequeath,
or (generally) distribute, instate:--divide, have
((inheritance)), take as a heritage, (cause to, give to, make
to) inherit, (distribute for, divide (for, for an, by), give
for, have, leave for, take (for)) inheritance, (have in, cause
to, be made to) possess(-ion).
נָחַל (na.chal) — to inherit.
1) to get as a possession, acquire, inherit, possess
1a) (Qal)
1a1) to take possession, inherit
1a2) to have or get as a possession or property (fig.)
1a3) to divide the land for a possession
1a4) to acquire (testimonies) (fig.)
1b) (Piel) to divide for a possession
1c) (Hithpael) to possess oneself of
1d) (Hiphil)
1d1) to give as a possession
1d2) to cause to inherit, give as an inheritance
1e) (Hophal) to be allotted, be made to possess
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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 — Noun common · feminine singular absoluteHNcfsa
wind (anemos:
1. Causes:
Unequal distribution of heat in the atmosphere causes currents of air or wind. The heated air rises and the air from around rushes in. The direction from which a current comes determines its name, as west wind coming from the West but blowing toward the East. When two currents of air of different directions meet, a spiral motion sometimes results.
See WHIRLWIND.
2. West Wind:
In Palestine the west wind is the most common. It comes from the sea and carries the moisture which condenses to form clouds, as it is turned upward by the mountains, to the cooler layers of the atmosphere. If the temperature reached is cool enough the cloud condenses and rain falls. Elijah looked toward the West for the "small cloud," and soon "the heavens grew black with clouds and wind" (1Ki 18:44 f). "When ye see a cloud rising in the…
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
sur'-vant ('ebhedh; doulos): A very common word with a variety of meanings, all implying a greater or less degree of inferiority and want of freedom:
(1) The most frequent usage is as the equivalent of "slave" (which see), with its various shades in position (Ge 9:25; 24:9; Ex 21:5; Mt 10:24; Lu 17:7, and often); but also a hired workman where "hired servant" translates Hebrew and Greek expressions which differ from the above.
(2) An attendant in the service of someone, as Joshua was the "servant" the Revised Version (British and American) "minister" of Moses (Nu 11:28).
[SLAVE]
This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word.
In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early…
→ Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave
→ BOND
Laws of Moses concerning Ex 21:1-11,20,21,26,27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7
Kidnapping forbidden De 21:10-14; 24:7; 1Ti 1:10; Re 18:13
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.
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)
Prep | Adj — PrepositionHR/Aamsc
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…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;