Proverbs 14:13 — Word Study
WLCגַּם־ בִּשְׂח֥וֹק יִכְאַב־ לֵ֑ב וְאַחֲרִיתָ֖הּ שִׂמְחָ֣ה תוּגָֽה׃
BSAEvengam [also, too] in laughtersᵉchôwq [mockery, scorn] the heartlêb [feeling, will, and intellect] may achekâʼab▸ [pain, grieve] and joysimchâh [gladness, celebration] may endʼachărîyth [come to a close, result in] in sorrowtûwgâh [grief, heaviness, affliction]
| Greek | English | Parsing |
|---|---|---|
| גַּם־ | also | Adverb |
| בִּשְׂח֥וֹק | in laughter | Preposition, noun common masculine singular absolute |
| יִכְאַב־ | it is in pain | Verb, Qal, imperfect third person masculine singular |
| לֵ֑ב | a heart | Noun common, masculine singular absolute |
| וְאַחֲרִיתָ֖הּ | and end its | Conjunction, noun common feminine singular construct, suffix |
| שִׂמְחָ֣ה | joy | Noun common, feminine singular absolute |
| תוּגָֽה׃ | [may be] grief | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Even in laughter the heart may ache, and joy may end in sorrow. |
| KJV | Even in laughter the heart is sorrowful; and the end of that mirth is heaviness. |
| ASV | Even in laughter the heart is sorrowful; And the end of mirth is heaviness. |
| YLT | Even in laughter is the heart pained, And the latter end of joy [is] affliction. |
| WEB | Even in laughter the heart may be sorrowful, and mirth may end in heaviness. |
| BBE | Even while laughing the heart may be sad; and after joy comes sorrow. |
Where they part company is תּוּגָה — see How Translations Differ.
The verse consists of a main clause followed by a conjunction and a predicate, illustrating the connection between joy and sorrow.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלֵב
verbכָּאַב
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 14:13
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 — Reflections on Joy and Sorrowgenerated
Proverbs 14:13 discusses the duality of human emotions, illustrating that even in moments of laughter, the heart can still experience pain. This verse serves as a reminder that joy and sorrow often coexist, highlighting the complexity of human experience. Surrounding verses further explore the consequences of choices and the nature of wisdom in navigating life's challenges.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 5:4 | in the end she is bitter as wormwood, sharp as a double-edged sword. |
| 2 | Ecclesiastes 2:2–10 | I said of laughter, “It is folly,” and of pleasure, “What does it accomplish?” |
| 3 | Ecclesiastes 7:5–6 | It is better to heed a wise man’s rebuke than to listen to the song of fools. |
| 4 | Ecclesiastes 11:9 | Rejoice, O young man, while you are young, and let your heart be glad in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these things God will bring you to judgment. |
| 5 | Luke 16:25 | But Abraham answered, ‘Child, remember that during your lifetime you received your good things, while Lazarus received bad things. But now he is comforted here, while you are in agony. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תּוּגָה, tu.Gahgenerated
The word תּוּגָה (tu.Gah) refers to grief or sorrow, often associated with a sense of heaviness or emotional pain. It is used to describe a state of distress that can arise even amidst joyful circumstances, emphasizing the depth of human emotion.
This noun is feminine singular and appears in contexts that convey a profound sense of loss or sadness. It captures the idea that joy can be fleeting and may lead to sorrow, thus reflecting the intricate relationship between these two emotions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יִכְאַב (it is in pain) governs the main clause, with the subject לֵב (a heart) and the predicate תוּגָה ([may be] grief) following it. The structure highlights the relationship between the heart's condition and the emotional state described.
The sentence's order places emphasis on the heart's pain, suggesting that even in laughter, the heart's ache is significant. The use of conjunctions and prepositional phrases further connects the ideas of joy and sorrow.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word שִׂמְחָה is rendered as ξαρὰ, which conveys joy but may not fully capture the depth of the Hebrew term's connotations. This choice indicates a focus on the positive aspect of joy, potentially overlooking the accompanying sorrow.
The translation of תּוּגָה as πένθος reflects a direct correspondence to grief, aligning closely with the Hebrew meaning and emphasizing the emotional weight of sorrow.
In plain words — the whole versegenerated
Proverbs 14:13 reminds us that even when we laugh, our hearts can still feel pain. Joy can sometimes lead to sorrow, showing that our emotions are complex and intertwined.
Frequently Asked Questionsgenerated
This suggests that outward expressions of joy can mask deeper emotional pain, highlighting the complexity of human feelings.
Joy can be temporary, and circumstances can change, leading to feelings of grief or loss after a joyful experience.
The heart represents the center of our emotions and thoughts, indicating that our inner experiences can be at odds with outward appearances.
It reflects common themes in wisdom literature about the nature of human emotions, as seen in other books like Ecclesiastes.
Reflection Questionsgenerated
- In what ways have I experienced joy that later turned into sorrow?
- How can I be more aware of my own emotional state and that of others?
- What are some ways to find comfort during times of grief?
- How can I support friends who may be hiding their pain behind a facade of joy?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 14:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEven in laughter the heart is sorrowful,.... As Belshazzar's was in the midst of his feast and jollity, when he saw the writing on the wall; so sin may stare a man in the face, and guilt load his
Read John Gill on Proverbs 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEven in laughter the heart is sorrowful; and the end of that mirth is heaviness. Even in laughter the heart is sorrowful - (cf.
Read Robert Jamieson on Proverbs 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe outward signs of joy are commonly mixed with or end in real and hearty sorrow. The design of the proverb is to declare the vanity of all worldly joys and comforts, and to teach men moderation in them, and to persuade us to seek for more solid and durable joys.
Read Matthew Poole on Proverbs 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 14:13 Even in laughter the heart is sorrowful; and the end of that mirth [is] heaviness.Ver. 13. Even in laughter the heart is sorrowful.] Nulla est sincera voluptas. Labor est etiam ipsa voluptas. Of carnal pleasures a man may break his neck before his fast. "All this avails me nothing," said Haman. Omnia fui, et nihil profuit, said that emperor. "Vanity of vanity, all is vanity," said Solomon; and not vanity only, but "vexation of spirit." Nothing in themselves, and yet full of power and activity to inflict vengeance and vexation upon the spirit of a man; so that even in laughter the heart is sorrowful. Some kind of frothy and flashy mirth wicked men may have; such as may wet the…
Read John Trapp on Proverbs 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Even in laughter the heart is sorrowful.—By this God would teach us that nothing can satisfy the soul of man but Himself, and so would urge us to seek Him, who is the only true object of our desires. (Comp. Psalms 36:8.)
Read Charles John Ellicott on Proverbs 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Even in laughter the heart is sorrowful] Many a time is a smile forced upon the face, when the heart is in deep distress. And it is a hard task to put on the face of mirth, when a man has a heavy heart.
Read AdamClarke on Proverbs 14 →CambridgeThe Cambridge Bible for Schools and Colleges13. that mirth] Rather, mirth. The statement is general though not universal. “The bright talker, the merry jester, the singer of the gay song, goes home when the party separates, and on his threshold he meets the veiled sorrow of his life, and plunges into the chilly shadow in which his days are spent.” Horton.
Read Cambridge on Proverbs 14 →Albert Barnes1798–1870Barnes' Notes on the BibleSorrow of some kind either mingles itself with outward joy, or follows hard upon it.
Read Albert Barnes on Proverbs 14 →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
Even in laughter the heart may ache, and joy may end in sorrow.
Even in laughter the heart may be sorrowful, and mirth may end in heaviness.
Even in laughter the heart may ache, and joy may end in sorrow.
Even in laughter the heart may ache, and the end of joy may be grief.
Tyndale line
Even in laughter the heart is sorrowful; and the end of that mirth is heaviness.
Even in laughter the heart is sorrowful; And the end of mirth is heaviness.
Even in laughter the heart is sorrowful; and the end of mirth is heaviness.
Even in laughter the heart is sorrowful; and the end of that mirth is heaviness.
Euen in laughing the heart is sorowful, and the ende of that mirth is heauinesse.
Strictly literal
Even in laughter the heart is sorrowful, and the end of mirth is sadness.
Even in laughter is the heart pained, And the latter end of joy [is] affliction.
Even in laughter is the heart pained, || And the latter end of joy [is] affliction.
Even in laughter the heart feeleth pain; and at its end joy is sorrow.
A heart can laugh but still be in pain and joy may end up being grief.
From the Latin
Laughter shall be mingled with sorrow, and mourning taketh hold of the end of joy.
Simplified
Even when you're laughing you can be feeling sad—joy can end in grief.
Even while laughing the heart may be sad; and after joy comes sorrow.
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 14:13 states, "גַּם־ בִּשְׂח֥וֹק יִכְאַב־ לֵ֑ב וְאַחֲרִיתָ֖הּ שִׂמְחָ֣ה תוּגָֽה׃" which translates to, "Even in laughter the heart may ache, and joy may end in sorrow." The Septuagint shows a strong correspondence with the Masoretic Text, matching 5 of the 7 words, although it presents them in a different order and structure. The Dead Sea Scrolls (4Q103) include the same key terms as the Masoretic Text, but only one word is preserved fully on the leather, with six others supplied by an editor. Overall, the core message of the verse is consistent across these witnesses, emphasizing the contrast between superficial joy and underlying sorrow.
גַּם־ בִּשְׂח֥וֹק יִכְאַב־ לֵ֑ב וְאַחֲרִיתָ֖הּ שִׂמְחָ֣ה תוּגָֽה׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[גם] [בשחוק] [יכאב] [לב] [ואחרית׳ה] [שמחה] תוגה
1 word on the leather — 6 supplied entire by an editor.
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 14:13
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
שְׂחֹק (sechok) refers to laughter, encompassing both joyful and mocking expressions. It can denote merriment, derision, or being a laughing stock. The word is derived from a root meaning to laugh, and it appears in contexts of both joy and scorn.
שְׂחֹק, שְׂחוֹק n.[m.] laughter, derision, sport
base
H7814 שְׂחֹק, שְׂחוֹק
7814 schowq sekh-oke'
or schoq {sekh-oke'}; from 7832; laughter (in merriment or
defiance):--derision, laughter(-ed to scorn, -ing), mocked,
sport.
see HEBREW for 07832
שְׂחֹק (se.choq) — laughter.
1) laughter, laughing stock, mocking, derision
1a) laughter
1a1) joyful
1a2) hollow
1b) derision (of object)
1c) sport
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
laf'-ter (chaq, tsachaq, "to laugh," sechoq, "laughter"; gelao, katagelao):
(1) Laughter as the expression of gladness, pleasurable surprise, is the translation of tsachaq (Ge 17:17; 18:12,13,15; 21:6), which, however, should perhaps be "laugh at me," not "with me," as the King James Version and the Revised Version (British and American) (so Delitzsch and others; see also Hastings in HDB), not in the sense of derision, but of surprise and pleasure. In the same verse for "God hath made me to laugh," the Revised Version (British and American) gives in margin, "hath prepared laughter for me," and this gave his name to the son, the promise of whose birth evoked the laughter (Yitschaq, Isaac); gelao (Lu 6:21,25) has the same meaning of gladness and rejoicing; sechoq, "laughter," has…
כָּאַב (ka'ab) is a Hebrew verb meaning to be in pain, encompassing both physical and mental suffering. It can also imply causing pain or grief to others. The word is built from a primitive root and is used in various contexts, including expressions of sorrow and distress.
כָּאַב vb. be in pain
Qal
be in pain, physical
of mental pain
Hiph. pain, mar
base
H3510 כָּאַב be in pain
3510 ka'ab kaw-ab'
a primitive root; properly, to feel pain; by implication, to
grieve; figuratively, to spoil:--grieving, mar, have pain,
make sad (sore), (be) sorrowful.
כָּאַב (ka.av) — to pain.
1) to be in pain, be sore, have pain, be sorrowful
1a) (Qal)
1a1) to be in pain (physical)
1a2) to be in pain (mental)
1b) (Hiphil)
1b1) to cause pain, hurt, mar
1b2) pain, mar (participle)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
pan (chul, chil, chebhel, chalah, chalchalah, ka'-ebh, ke'ebh, metsar, makh'obh, `amal, tsir; basanizo, ponos, odin): These words signifying various forms of bodily or mental suffering are generally translated "pain"; 28 out of the 34 passages in which the word is used are in the poetical or prophetical books and refer to conditions of mental disquiet or dismay due to the punishment of personal or national sin. There is only one instance where the word is used as a historic record of personal physical pain: the case of the wife of Phinehas (1Sa 4:19), but the same word tsir is used figuratively in Isa 13:8; 21:3; Da 10:16, and translated "pangs" or "sorrows." In other passages where we have the same comparison of consternation…
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;
אַחֲרִית (achariyth) means 'end' or 'after-part' and encompasses concepts like the future, posterity, and remnants. It can refer to the last time or the latter part of events, often with prophetic implications. The word is derived from a root meaning 'to be behind' and is noted in various contexts, including discussions of time and lineage.
אַחֲרִית 61 n.f. after-part, end
base
H319 אַחֲרִית after-part, end
319 'achariyth akh-ar-eeth'
from 310; the last or end, hence, the future; also
posterity:--(last, latter) end (time), hinder (utter) -most,
length, posterity, remnant, residue, reward.
see HEBREW for 0310
אַחֲרִית (a.cha.rit) — end.
1) after part, end
1a) end, issue, event
1b) latter time (prophetic for future time)
1c) posterity
1d) last, hindermost
Aramaic equivalent: a.cha.rit (אַחֲרִית "latter" H0320)
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3fs
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
N-fs — Noun common · feminine singular absoluteHNcfsa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
תּוּגָה (tuwgah) refers to a state of grief or sorrow, often associated with a heaviness of spirit. It is derived from the root meaning to be depressed, and is noted in poetic contexts. The entries consistently emphasize its connection to emotional heaviness and sorrow.
תּוּגָה n.f. grief (poet.)
base
H8424 תּוּגָה
8424 tuwgah too-gaw'
from 3013; depression (of spirits); concretely a
grief:--heaviness, sorrow.
see HEBREW for 03013
תּוּגָה (tu.gah) — grief.
grief, heaviness, sorrow
N-fs — Noun common · feminine singular absoluteHNcfsa