Proverbs 15:18 — Word Study
WLCאִ֣ישׁ חֵ֭מָה יְגָרֶ֣ה מָד֑וֹן וְאֶ֥רֶך אַ֝פַּ֗יִם יַשְׁקִ֥יט רִֽיב׃
BSAA hot-temperedchêmâh [wrathful, full of rage] manʼîysh [individual, person] stirs upgârâh▸ [causes, provokes] strifemâdôwn [contention, quarrel] but he who is slowʼârêk [patient, long-suffering] to angerʼaph [intense fury, burning emotion] calmsshâqaṭ▸ [quiets, appeases] disputerîyb [strife, argument]
| Greek | English | Parsing |
|---|---|---|
| אִ֣ישׁ | a person of | Noun common, masculine singular construct |
| חֵ֭מָה | rage | Noun common, feminine singular absolute |
| יְגָרֶ֣ה | he stirs up | Verb, Piel, imperfect third person masculine singular |
| מָד֑וֹן | strife | Noun common, masculine singular absolute |
| וְאֶ֥רֶך | and a [person] long of | Conjunction |
| אַ֝פַּ֗יִם | anger | Noun common, masculine dual absolute |
| יַשְׁקִ֥יט | he makes quiet | Verb, Hiphil, imperfect third person masculine singular |
| רִֽיב׃ | a dispute | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A hot-tempered man stirs up strife, but he who is slow to anger calms dispute. |
| KJV | A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife. |
| ASV | A wrathful man stirreth up contention; But he that is slow to anger appeaseth strife. |
| YLT | A man of fury stirreth up contention, And the slow to anger appeaseth strife. |
| WEB | A wrathful man stirs up contention, but one who is slow to anger appeases strife. |
| BBE | An angry man makes men come to blows, but he who is slow to get angry puts an end to fighting. |
Where they part company is with יַשְׁקִ֥יט — see How Translations Differ.
Two main clauses with contrasting subjects and actions. The structure emphasizes the difference between the hot-tempered and the patient individual.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּרָה
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 15:18
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 — The Contrast of Temperamentsgenerated
Proverbs 15:18 presents a contrast between two types of individuals: the hot-tempered who incite conflict and the patient who diffuse it. This verse emphasizes the importance of temperament in social interactions, suggesting that a calm demeanor can lead to peace, while anger breeds strife. The surrounding verses reinforce this theme by illustrating the value of love over material wealth and the consequences of foolish behavior.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:12 | Hatred stirs up dissension, but love covers all transgressions. |
| 2 | Proverbs 26:21 | Like charcoal for embers and wood for fire, so is a quarrelsome man for kindling strife. |
| 3 | Proverbs 28:25 | A greedy man stirs up strife, but he who trusts in the LORD will prosper. |
| 4 | Proverbs 29:22 | An angry man stirs up dissension, and a hot-tempered man abounds in transgression. |
| 5 | 2 Samuel 19:43 | “We have ten shares in the king,” answered the men of Israel, “so we have more claim to David than you. Why then do you despise us? Were we not the first to speak of restoring our king?” But the men of Judah pressed even harder than the men of Israel. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יְגָרֶ֣ה, ye.ga.Rehgenerated
The verb גָּרָה (garah) means 'to stir up' or 'to provoke,' indicating an action that incites conflict. It appears in the Piel form, which emphasizes the active role of the subject in creating strife.
In this context, it describes how a hot-tempered person instigates disputes, contrasting sharply with the peaceful nature of someone who is slow to anger. The word carries connotations of meddling and contention, underscoring the destructive power of unchecked anger.
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 verse contains two main clauses: the first describes the hot-tempered man and the second the patient man. The finite verbs are יְגָרֶ֣ה and יַשְׁקִ֥יט, each governing their respective subjects and objects.
The structure highlights the contrast between the two types of individuals, emphasizing the outcomes of their actions — one leads to strife, the other to peace.
Septuagint Backgroundgenerated
The Septuagint translates אִישׁ as ἀνὴρ and מָדוֹן as κρίσεις. This choice reflects a more formal Greek expression, aligning with the original Hebrew meaning but adapting to the Greek audience's understanding.
The translation choices suggest a similar emphasis on the qualities of individuals and their impact on relationships, maintaining the original contrast.
In plain words — the whole versegenerated
Proverbs 15:18 tells us that a person who is quick to anger causes conflict, while a patient person can bring peace to arguments. This teaches us about the importance of controlling our emotions and how they affect our relationships with others.
Frequently Asked Questionsgenerated
Being hot-tempered refers to someone who easily gets angry and provokes conflict, often leading to strife.
Being slow to anger allows a person to respond calmly, which can help resolve conflicts peacefully instead of escalating them.
Practicing patience can include taking deep breaths, counting to ten before responding, and seeking to understand the other person's perspective.
This verse encourages us to control our temper and respond with patience, which can lead to healthier relationships and less conflict.
Reflection Questionsgenerated
- In what situations do I find myself becoming hot-tempered, and how can I respond differently?
- What are some strategies I can use to practice being slow to anger in my daily interactions?
- How does my temperament affect my relationships with family, friends, and coworkers?
- Can I recall a time when patience helped to calm a dispute? What did I learn from that experience?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 15:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA wrathful man stirreth up strife,.... A man of a wrathful disposition, of a furious spirit, of an angry temper; that is under the power and dominion of such a passion, and indulges it, and takes all
Read John Gill on Proverbs 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA wrathful man stirreth up strife: but he that is slow to anger appeaseth strife. A wrathful man stirreth up strife - even where there was perfect harmony. He gives occasion to, and takes up hastily any occasion given for strife.
Read Robert Jamieson on Proverbs 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleStirreth up strife, because he is very apt both to give and to take all occasions of contention.
Read Matthew Poole on Proverbs 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:18 A wrathful man stirreth up strife: but [he that is] slow to anger appeaseth strife.Ver. 18. A wrathful man stirreth up strife.] Miscet lites, he mingleth strife with his meat, and feeds upon chafing dishes. Such troublesome guests Augustine forbade his table by these two verses written round about it - “ Quisquis amat dictis aliorum rodere famam, Hanc mensam vetitam noverit esse sibi.” This is the worst music at meat that may be. But some men maledictis aluntur, ut venenis capreae. David met with such "hypocritical mockers in feasts," that most uncivilly "gnashed upon him with their teeth." Hence much mischief many times ariseth. For, as Basil noteth, ira excitat rixam, vixa…
Read John Trapp on Proverbs 15 →CambridgeThe Cambridge Bible for Schools and Colleges18. strife … strife] Contention … strife, R.V., to indicate that the Heb. words are different.
Read Cambridge on Proverbs 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. A wrathful man — Hebrew, a man of wrath. Slow to anger — Long of nostril. (See note on Proverbs 14:17.) Anger makes quarrels; good nature quells them. Compare Proverbs 15:1; Proverbs 26:21; Proverbs 28:25; Proverbs 29:22.
Read Daniel Denison Whedon on Proverbs 15 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
A hot-tempered man stirs up strife, but he who is slow to anger calms dispute.
A wrathful man stirs up contention, but one who is slow to anger appeases strife.
A hot-tempered man stirs up strife, but he who is slow to anger calms dispute.
A quick-tempered person stirs up dissension, but one who is slow to anger calms a quarrel.
Tyndale line
A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.
A wrathful man stirreth up contention; But he that is slow to anger appeaseth strife.
A wrathful man stirreth up contention: but he that is slow to anger appeaseth strife.
A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.
An angrie man stirreth vp strife: but hee that is slowe to wrath, appeaseth strife.
Strictly literal
A furious man stirreth up contention; but he that is slow to anger appeaseth strife.
A man of fury stirreth up contention, And the slow to anger appeaseth strife.
A man of fury stirs up contention, || And the slow to anger appeases strife.
A man of fury stirreth up strife; but he that is slow to anger assuageth contention.
An angry man stirs up arguments, but a person who is slow to anger quiets a quarrel.
From the Latin
A passionate man stirreth up strifes: he that is patient appeaseth those that are stirred up.
Simplified
Short-tempered people stir up trouble, but those slow to anger calm things down.
An angry man makes men come to blows, but he who is slow to get angry puts an end to fighting.
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 show agreement in the core message of the verse, although the Septuagint's wording differs slightly. The Hebrew text emphasizes the actions of the individuals, while the Greek version captures the essence of the same actions.
אִ֣ישׁ חֵ֭מָה יְגָרֶ֣ה מָד֑וֹן וְאֶ֥רֶך אַ֝פַּ֗יִם יַשְׁקִ֥יט רִֽיב׃
4 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 15:18
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 constructHNcmsc
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 חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs — Noun common · feminine singular absoluteHNcfsa
גָּרָה (garah) is a Hebrew verb meaning to stir up or cause strife. It appears in the Piel form, indicating the act of stirring up conflict, and in the Hithpael form, which suggests engaging in strife or exciting oneself against an opponent. The root conveys a sense of contention and meddling.
[גָּרָה] vb. only Pi. stir up strife, Hithp. engage in strife
base
H1624 [גָּרָה] only Pi. stir up strife, Hithp. engage in strife
1624 garah gaw-raw'
a primitive root; properly, to grate, i.e. (figuratively) to
anger:--contend, meddle, stir up, strive.
גָּרָה (ga.rah) — to stir up.
1) to cause strife, stir up, contend, meddle, strive, be stirred up
1a) (Piel) to stir up strife, excite strife
1b)(Hithpael)
1b1) to excite oneself against, engage in strife
1b2) to excite oneself (against foe), wage war
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
מָדוֹן (madown) refers to strife or contention, encompassing disputes and quarrels. It can also denote an object of contention. The word is derived from a root meaning to contend and is associated with conflict in various contexts.
מָדוֹן n.m. strife, contention
strife, contention
object of contention
base
H4066 מָדוֹן
4066 madown maw-dohn'
from 1777; a contest or quarrel:--brawling,
contention(-ous), discord, strife. Compare 4079, 4090.
see HEBREW for 01777
see HEBREW for 04079
see HEBREW for 04090
מָדוֹן (ma.don) — strife.
1) strife, contention
1a) strife, contention
1b) object of contention
N-ms — Noun common · masculine singular absoluteHNcmsa
→ General scriptures concerning Ge 13:8; 45:24; De 1:12; Ps 31:20; 55:9; 80:6; Pr 3:20; 6:12-14,16-19; 10:12; 13:10; 15:18; 16:28; 17:1,14,19; 18:6,19; 19:13; 20:3; 21:19; 22:10; 23:29,30; 25:8,24; 26:17,20,21; 27:15; 28:25; 29:22; 30:33; Isa 41:11,12; 58:4; Hab 1:3; Mt 5:25,39-41; 10:34-36; 12:25; 18:15-17; Mr 3:24,25; Lu 11:17; 12:51-53,58,59; Ro 2:8…
אָרֵךְ (arek) means 'long' and can also refer to being 'slow' or 'patient,' particularly in the context of being slow to anger. It is derived from a root that emphasizes length, and its usage includes descriptions of physical length as well as temperamental qualities.
[אָרֵךְ] adj. long
base
H750 [אָרֵךְ] long
750 'arek aw-rake'
from 748; long:--long(-suffering, -winged), patient, slow
(to anger).
see HEBREW for 0748
אָרֵךְ (a.rekh) — slow.
1) long (pinions)
2) patient, slow to anger
Conj | Adj — ConjunctionHC/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 אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-md — Noun common · masculine dual absoluteHNcmda
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
kwi'-et: Verb or adjective only in English Versions of the Bible, "quietness" being used for the noun. No special Hebrew or Greek words are represented, but in the Old Testament usually for some form or derivative of shaqaT, "be undisturbed" (Jud 18:7; compare Pr 1:33, sha'ar, "to loll," "be at ease"; Ec 9:17, nachath, "quiet," "be set on"). For "them that are quiet in the land", in Ps 35:20, see MEEKNESS; POOR. For "quiet prince in Jer 51:59, the Revised Version (British and American) substitutes "chief chamberlain," margin "quartermaster." "Jacob was a quiet (tam, "gentle"] man" (
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
N-cs — Noun common · masculine singular absoluteHNcmsa
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