Proverbs 19:3 — Word Study
WLCאִוֶּ֣לֶת אָ֭דָם תְּסַלֵּ֣ף דַּרְכּ֑וֹ וְעַל־ יְ֝הוָ֗ה יִזְעַ֥ף לִבּֽוֹ׃
BSAA man’sʼâdâm [the individual, humanity] own follyʼivveleth [foolishness, silliness] subvertsçâlaph▸ [perverts, overthrows] his wayderek [path, journey, manner of life] yet his heartlêb [mind, emotions, will] rageszâʻaph▸ [becomes enraged, is angry] againstʻal [toward, upon] the LORDYᵉhôvâh [Yehovah, God]
| Greek | English | Parsing |
|---|---|---|
| אִוֶּ֣לֶת | [the] folly of | Noun common, feminine singular construct |
| אָ֭דָם | a person | Noun common, masculine singular absolute |
| תְּסַלֵּ֣ף | it subverts | Verb, Piel, imperfect third person feminine singular |
| דַּרְכּ֑וֹ | way his | Noun common both singular construct, suffix |
| וְעַל־ | and towards | Conjunction, preposition |
| יְ֝הוָ֗ה | Yahweh | Noun proper |
| יִזְעַ֥ף | it rages | Verb, Qal, imperfect third person masculine singular |
| לִבּֽוֹ׃ | heart 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 | A man’s own folly subverts his way, yet his heart rages against the LORD. |
| KJV | The foolishness of man perverteth his way: and his heart fretteth against the LORD. |
| ASV | The foolishness of man subverteth his way; And his heart fretteth against Jehovah. |
| YLT | The folly of man perverteth his way, And against Jehovah is his heart wroth. |
| WEB | The foolishness of man subverts his way; his heart rages against Yahweh. |
| BBE | By his foolish behaviour a man's ways are turned upside down, and his heart is bitter against the Lord. |
The translations agree on the key terms and meanings in this verse.
The verse consists of a main clause followed by a conjunction and another main clause, illustrating the relationship between folly and emotional response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסָלַף
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 19:3
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 Consequences of Foolishnessgenerated
Proverbs 19:3 presents a reflection on how a person's own foolishness can disrupt their life path, while they may still harbor anger towards God for their misfortunes. This theme resonates throughout the book of Proverbs, which often contrasts wisdom and folly, urging readers to seek understanding and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 3:6–12 | When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it. |
| 2 | Genesis 4:5–14 | but He had no regard for Cain and his offering. So Cain became very angry, and his countenance fell. |
| 3 | Numbers 16:19–41 | When Korah had gathered his whole assembly against them at the entrance to the Tent of Meeting, the glory of the LORD appeared to the whole congregation. |
| 4 | Numbers 17:12–13 | Then the Israelites declared to Moses, “Look, we are perishing! We are lost; we are all lost! |
| 5 | 1 Samuel 13:13 | “You have acted foolishly,” Samuel declared. “You have not kept the command that the LORD your God gave you; if you had, the LORD would have established your kingdom over Israel for all time. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — אִוֶּלֶת, 'i.Ve.letgenerated
The word אִוֶּלֶת (ivveleth) is a feminine noun meaning folly or foolishness. It describes absurd or nonsensical behavior, indicating a lack of wisdom or sound judgment. The parsing as a singular construct suggests that it is a specific type of foolishness that belongs to an individual.
This term is significant in this verse as it emphasizes that it is the individual's own folly that leads to their downfall, highlighting personal responsibility in one's life choices.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we compare the verse as rendered in the Berean Standard Bible (BSB) against other translations.
Sentence Structuregenerated
The finite verb תְּסַלֵּף (te.salef), meaning 'it subverts', governs the main clause, which describes how a person's folly affects their path. The second part of the verse introduces another finite verb יִזְעַף (yiz'af), meaning 'it rages', indicating the subject's emotional response.
The structure of the verse shows a cause-and-effect relationship: the folly leads to subversion of one's way, and the emotional response is directed towards God, illustrating a common human tendency to deflect blame.
Septuagint Backgroundgenerated
The Septuagint translates אִוֶּלֶת as ἀφροσύνη (aphrosynē), which also means folly or foolishness. This choice maintains the original meaning while providing a Greek equivalent that emphasizes the lack of wisdom.
The choice of λυμαίνεται (lymainetai) for subverting suggests a similar idea of corruption or distortion, aligning with the Hebrew meaning while also reflecting the Greek understanding of moral failure.
In plain words — the whole versegenerated
Proverbs 19:3 tells us that a person's own foolishness can lead to their downfall, while they often blame God for their problems. This verse reminds us that our choices have consequences, and we should reflect on our actions rather than directing anger towards God.
Frequently Asked Questionsgenerated
It indicates that a person's own foolishness can lead to their downfall, emphasizing personal responsibility.
It suggests that individuals may become angry with God for the consequences of their own foolish choices.
The term 'way' refers to a person's path or manner of life, indicating how one's choices shape their journey.
It encourages self-reflection on our actions and decisions, reminding us to take responsibility rather than blaming others.
Reflection Questionsgenerated
- In what areas of my life do I see my own foolishness leading to negative consequences?
- How can I better acknowledge my mistakes instead of blaming external factors?
- What steps can I take to seek wisdom and avoid folly in my decisions?
- How does my understanding of God's role in my life influence my reactions to challenges?
The early church on this verse — how the Fathers read it
Early commentators like Augustine and Bede reflect on this verse, discussing the nature of grace and human folly.
Grace is not bestowed according to human merits; otherwise grace would be no longer grace. For grace is so designated because it is given gratuitously.Early Church Fathers on Proverbs 19 →
The foolishness of a man supplanteth his steps, etc. It is the habit of fools, that when they abandon the way of truth through sinning, they do not admit they have erred, but refer the origin of guilt to their Creator,Early Church Fathers on Proverbs 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 19:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe foolishness of man perverteth his way,.... The sinfulness of his heart and nature; the folly which is bound up in it causes him to go astray out of the way in which he should go, or makes things
Read John Gill on Proverbs 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe foolishness of man perverteth his way: and his heart fretteth against the LORD. The foolishness of man perverteth his way: and his heart fretteth against the Lord.
Read Robert Jamieson on Proverbs 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePerverteth his way; either. 1. Enticeth him to sin. Or rather, 2. Crosseth and blasteth his designs and enterprises, and brings losses and miseries upon him. His heart fretteth against the Lord; he ascribes his unhappiness not to his own sin and folly, which is the true cause of it, but to God and his providence, against which he unjustly murmurs.
Read Matthew Poole on Proverbs 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 19:3 The foolishness of man perverteth his way: and his heart fretteth against the LORD.Ver. 3. The foolishness of a man perverteth his way.] So that all goes cross with him, and God "walks contrary to him," as it befell our King John, Queen Mary, and Henry IV of France. King John saw and acknowledged it in these words, Postquam, ut dixi, Deo reconciliatus, me ac mea regna (proh dolor!) Romanae subieci ecclesiae, nulla mihi prospera, sed omnia contraria advenerunt, Ever since I submitted to the see of Rome, nothing hath prospered with me. And his heart frets against the Lord.] As the cause of his calamity. Birds of prey, that have been long kept in the dark, when they get abroad…
Read John Trapp on Proverbs 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) The foolishness of man perverteth his way.—A man’s own self-will (Proverbs 1:7) overturns his way. stops his progress, whether in temporal or spiritual matters, and then, instead of blaming himself, “his heart fretteth against the Lord.” (Comp. Isaiah 8:21; Revelation 16:10-11.)
Read Charles John Ellicott on Proverbs 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The foolishness of man] Most men complain of cross providences, because they get into straits and difficulties through the perverseness of their ways; and thus they fret against God; whereas, in every instance, they are the causes of their own calamities. O how inconsistent is man!
Read AdamClarke on Proverbs 19 →Albert Barnes1798–1870Barnes' Notes on the BibleThe non-wisdom which, having brought about disasters by its own perverseness, then turns round and “fretteth,” i. e., angrily complains against the Providence of God.
Read Albert Barnes on Proverbs 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Perverteth his way — The primary idea is that of slipping; perhaps, makes slippery his way, and hence it is difficult to walk in because of this.
Read Daniel Denison Whedon on Proverbs 19 →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 man’s own folly subverts his way, yet his heart rages against the LORD.
The foolishness of man subverts his way; his heart rages against Yahweh.
A man’s own folly subverts his way, yet his heart rages against the LORD.
A person’s folly subverts his way, and his heart rages against the Lord.
Tyndale line
The foolishness of man perverteth his way: and his heart fretteth against the LORD.
The foolishness of man subverteth his way; And his heart fretteth against Jehovah.
The foolishness of man subverteth his way; and his heart fretteth against the LORD.
The foolishness of man perverteth his way: and his heart fretteth against the LORD.
The foolishnesse of a man peruerteth his way, and his heart freateth against the Lord.
Strictly literal
The folly of man distorteth his way, and his heart is irritated against Jehovah.
The folly of man perverteth his way, And against Jehovah is his heart wroth.
The folly of man perverts his way, || And his heart is angry against YHWH.
The folly of a man perverteth his way, and against the Lord will his heart rage.
A person's folly ruins his life and his heart rages against Yahweh.
From the Latin
The folly of a man supplanteth his seeps: and he fretteth in his mind against God.
Simplified
People mess up their lives by their own stupidity, and then get angry with the Lord.
By his foolish behaviour a man's ways are turned upside down, and his heart is bitter against the Lord.
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 agree on the wording of Proverbs 19:3, with all eight words matching in the Hebrew and Greek texts. This consistency highlights the shared understanding of the verse's message across these traditions.
אִוֶּ֣לֶת אָ֭דָם תְּסַלֵּ֣ף דַּרְכּ֑וֹ וְעַל־ יְ֝הוָ֗ה יִזְעַ֥ף לִבּֽוֹ׃
8 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 19:3
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.
אִוֶּ֫לֶת (ivveleth) refers to folly or foolishness. It is derived from a root meaning silliness, and is categorized as a feminine noun. The term appears in contexts discussing foolish behavior or actions.
אִוֶּ֫לֶת 25 n.f. folly
base
H200 אִוֶּ֫לֶת
200 'ivveleth iv-veh'-leth
from the same as 191; silliness:--folly, foolishly(-ness).
see HEBREW for 0191
אִוֶּ֫לֶת (iv.ve.let) — folly.
foolishness, folly
N-fs — Noun common · feminine singular constructHNcfsc
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
סָלַף (salaf) is a Hebrew verb meaning to twist or pervert. It conveys the idea of overturning or ruining something, often in a figurative sense. The entries indicate that it can refer to subverting or distorting, particularly in contexts like bribery. There are no significant disagreements among the lexicons regarding its meaning.
סָלַף vb. twist, pervert, overturn
Pi.
pervert
subvert, turn upside down, ruin
base
H5557 סָלַף twist, pervert, overturn . . pervert
. subvert, turn upside down, ruin
5557 calaph saw-laf'
a primitive root; properly, to wrench, i.e. (figuratively) to
subvert:--overthrow, pervert.
סָלַף (sa.laph) — to pervert.
1) to twist, pervert, distort, overturn, ruin
1a) (Piel)
1a1) to pervert (of bribery)
1a2) to subvert, turn upside down, ruin
V-Piel-Imperf-3fs — Verb · Piel · imperfect third person feminine singularHVpi3fs
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — Conjunction · prepositionHC/R
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
זָעַף (za'aph) is a Hebrew verb meaning to be vexed or enraged. It conveys a sense of boiling up with anger or being out of humor. The entries suggest it can also imply appearing troubled or sad. There is no significant disagreement among the lexicons regarding its meanings.
[זָעַף] vb. be out of humour, vexed; be enraged
base
H2196 [זָעַף] be out of humour, vexed; be enraged
2196 za`aph zaw-af'
a primitive root; properly, to boil up, i.e. (figuratively)
to be peevish or angry:--fret, sad, worse liking, be wroth.
זָעַף (za.aph) — to enrage.
1) to fret, be sad, be wroth, be vexed, be enraged, be out of humour
1a) (Qal)
1a1) to be out of humour
1a2) to be enraged, be angry
2) (Qal)
2a) to appear perplexed, appear troubled
2b) to be sad-looking
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
an important city in northeastern Media, where that country bordered its ruins, still known by the name of Rhey , lie about five miles southeast of Teheran.
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms