Proverbs 24:9 — Word Study
WLCזִמַּ֣ת אִוֶּ֣לֶת חַטָּ֑את וְתוֹעֲבַ֖ת לְאָדָ֣ם לֵֽץ׃
BSAA foolishʼivveleth [wicked, sinful] schemezimmâh [plan, thought of foolishness] is sinchaṭṭâʼâh [guilt, punishment for sin] and a mockerlûwts [scoffer, one who despises authority] is detestabletôwʻêbah [an abomination, disgusting] to menʼâdâm [humanity, people]
| Greek | English | Parsing |
|---|---|---|
| זִמַּ֣ת | a plan of | Noun common, feminine singular construct |
| אִוֶּ֣לֶת | foolishness | Noun common, feminine singular absolute |
| חַטָּ֑את | [is] sin | Noun common, feminine singular absolute |
| וְתוֹעֲבַ֖ת | and [is] an abomination | Conjunction, noun common feminine singular construct |
| לְאָדָ֣ם | to humankind | Preposition, noun common masculine singular absolute |
| לֵֽץ׃ | a mocker | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A foolish scheme is sin, and a mocker is detestable to men. |
| KJV | The thought of foolishness is sin: and the scorner is an abomination to men. |
| ASV | The thought of foolishness is sin; And the scoffer is an abomination to men. |
| YLT | The thought of folly [is] sin, And an abomination to man [is] a scorner. |
| WEB | The schemes of folly are sin. The mocker is detested by men. |
| BBE | The purpose of the foolish is sin: and the hater of authority is disgusting to others. |
Where they part company is לֵץ — see How Translations Differ.
The sentence is structured with a main clause followed by a subordinate clause, clearly linking the two ideas.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלֵץ
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 24:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom and Folly in Proverbsgenerated
Proverbs 24:9 discusses the nature of foolishness and mockery, contrasting wise behavior with sinful schemes. The surrounding verses highlight the consequences of plotting evil and the importance of moral integrity. This theme is consistent throughout the book of Proverbs, which often contrasts wisdom with folly, urging readers to choose righteousness over wickedness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 24:8 | He who plots evil will be called a schemer. |
| 2 | Proverbs 23:7 | for he is keeping track, inwardly counting the cost. “Eat and drink,” he says to you, but his heart is not with you. |
| 3 | Genesis 6:5 | Then the LORD saw that the wickedness of man was great upon the earth, and that every inclination of the thoughts of his heart was altogether evil all the time. |
| 4 | Genesis 8:21 | When the LORD smelled the pleasing aroma, He said in His heart, “Never again will I curse the ground because of man, even though every inclination of his heart is evil from his youth. And never again will I destroy all living creatures as I have done. |
| 5 | Psalm 119:113 | The double-minded I despise, but Your law I love. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — זִמָּה, zi.Matgenerated
The word זִמָּה (zimmah) refers to a wicked or evil plan. It encompasses intentions that are morally wrong, including acts like adultery and idolatry. The parsing as a feminine singular construct indicates it is a specific type of plan, one that is not just bad but inherently evil.
This term captures the essence of malicious scheming, emphasizing that such plans are not merely foolish but sinful. The use of this word in Proverbs highlights the serious moral implications of devising wickedness.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses the term foolish scheme. Other translations like the KJV and ASV also convey a similar meaning with slight variations.
Where translations differ, they do so primarily in the rendering of לֵץ (Letz) — the BSB and others use a mocker, while the ASV opts for scoffer.
Sentence Structuregenerated
The main verb of the verse is implicit in the structure, with the phrase חַטָּאת (is sin) serving as a predicate to describe the subject לֵץ (a mocker). This structure emphasizes the relationship between the actions and their moral implications.
The sentence is constructed with a noun phrase subject and two predicate clauses, linking the ideas of foolishness and mockery directly to their sinful nature.
Septuagint Backgroundgenerated
The Septuagint translates אִוֶּלֶת as ἄφρων (aphron), which means 'foolish' or 'without understanding'. This choice indicates a focus on the lack of wisdom inherent in foolish schemes.
The use of ἁμαρτίαις for חַטָּאת highlights the connection between foolish plans and sin, reinforcing the moral teaching found in the Hebrew text.
In plain words — the whole versegenerated
Proverbs 24:9 tells us that a foolish scheme is considered sin, and that a mocker is detestable to people. This verse warns against the consequences of wicked plans and attitudes, emphasizing the importance of wisdom and moral integrity.
Frequently Asked Questionsgenerated
A foolish scheme is considered sin, indicating that such plans have moral consequences.
A mocker is seen as someone who despises authority and mocks others, which is viewed negatively in society.
This verse fits within the broader context of Proverbs, which contrasts wisdom with folly and highlights the moral implications of one's actions.
Plotting evil is condemned in Proverbs, as it leads to being labeled a schemer and ultimately results in negative outcomes.
Reflection Questionsgenerated
- In what ways have I seen foolishness lead to negative consequences in my life?
- How can I avoid being a mocker or scoffer in my interactions with others?
- What steps can I take to develop wisdom and discernment in my decisions?
- How does understanding the nature of sin help me in my daily choices?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 24:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe thoughts of foolishness [is] sin,.... The thought of sin is sin (e), before it comes into action; the motions of sin in the mind, the workings of corrupt nature in the heart, the sinful desires
Read John Gill on Proverbs 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe thought of foolishness is sin: and the scorner is an abomination to men. The thought (Hebrew, zimat (H2154); literally, evil or mischievous counsel) of foolishness (i:e., of the man of foolishness) (is) sin.
Read Robert Jamieson on Proverbs 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe thought of foolishness is sin; the very inward thought or contrivance of evil, of which he spake , even before it break forth into action, it is a sin in God’ s sight, and it is hateful to God. Or foolishness is put for foolish or wicked men, by comparing this with the next clause where the scorner is opposed to it. So the sense is, All the thoughts of wicked men are only evil, and that continually, as is said of man in his corrupt estate, , and therefore abominable to God. The scorner; he who not only deviseth and practiseth wickedness, but obstinately persists in it, and rejects all admonitions against it. Is an abomination to men; is abominable not only to God, as all sinners are…
Read Matthew Poole on Proverbs 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 24:9 The thought of foolishness [is] sin: and the scorner [is] an abomination to men.Ver. 9. The thought of foolishness is sin.] The schools do well observe, that outward sins are maioris infamiae, of greater infamy; but inward heart sins are maioris reatus, of greater guilt, as we see in devils. And the scorner is an abomination to men.] Witness Julian, Lucian, Porphyry, Julius Scaliger, that proud hypercritic ( qui neminem prae se duxit hominem), Laurentius Valla, who jeered at other logicians, and extolled his own logic as the only best, calling it Logicam Laurentinam. “ Iupiter hunc coeli dignatus honore fuisset, Censorem linguae sed timet ipse suae. ” - Trithem. But what an…
Read John Trapp on Proverbs 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) The thought of foolishness is sin.—Rather, Sin is the contrivance (plotting) of self-will. Sin is the “transgression of the law” of God (1 John 3:4), when we desert the plain rule of duty, and plot how we can indulge our own self-will.
Read Charles John Ellicott on Proverbs 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The thought of foolishness is sin] זמת אולת חטאת zimmath ivveleth chattath. "The device of folly is transgression;" or, "an evil purpose is sinful;" or, perhaps more literally, "the device of the foolish is sin." It has been variously understood by the versions. "The cunning: of the fool is sin." - Targum. "The imprudent man (or fool, αφρων) shall die in sins." - Septuagint. So the Arabic. The thinkynge of the fool is synne. - Old MS. Bible. Fool is here taken for a wicked man, who is not only evil in his actions, but every thought of his heart is evil, and that continually. A simple thought about foolishness, or about sin itself, is not sinful; it is the purpose or device, the…
Read AdamClarke on Proverbs 24 →CambridgeThe Cambridge Bible for Schools and Colleges9. foolishness] i.e. fools: abstract for concrete. and] “Or, but the scorner. Perhaps the meaning is that the very purpose of evil is sinful in the sight of God; but the bold and insolent transgressor is not only offensive to God but odious to men.” Rel. Tr. Soc. Commentary.
Read Cambridge on Proverbs 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. The thought (device or purpose) of foolishness is sin — A wicked device is sinful. A man is accountable for his thoughts, plans, purposes, as well as for his deeds.
Read Daniel Denison Whedon on Proverbs 24 →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 foolish scheme is sin, and a mocker is detestable to men.
The schemes of folly are sin. The mocker is detested by men.
A foolish scheme is sin, and a mocker is detestable to men.
A foolish scheme is sin, and the scorner is an abomination to people.
Tyndale line
The thought of foolishness is sin: and the scorner is an abomination to men.
The thought of foolishness is sin; And the scoffer is an abomination to men.
The thought of the foolish is sin: and the scorner is an abomination to men.
The thought of foolishness is sin: and the scorner is an abomination to men.
The wicked thought of a foole is sinne, and the scorner is an abomination vnto men.
Strictly literal
The purpose of folly is sin, and the scorner is an abomination to men.
The thought of folly [is] sin, And an abomination to man [is] a scorner.
The thought of folly [is] sin, || And a scorner [is] an abomination to man.
The counsel of folly is sin; and an abomination to men is the scorner.
A foolish plan is sin and men despise a mocker.
From the Latin
The thought of a fool is sin: and the detracter is the abomination of men.
Simplified
Plans thought up by stupid people are sinful. Everyone hates those who are scornful of others.
The purpose of the foolish is sin: and the hater of authority is disgusting to others.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Proverbs 24:9 reads, "זִמַּ֣ת אִוֶּ֣לֶת חַטָּ֑את וְתוֹעֲבַ֖ת לְאָדָ֣ם לֵֽץ׃" which translates to "A foolish scheme is sin, and a mocker is detestable to men." The Septuagint closely matches this text, with five out of six words aligning, indicating a strong agreement in the overall meaning. However, the exact wording and structure may differ due to the nature of translation and the Greek language's syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, confirming the consistency of the Masoretic Text with these ancient witnesses.
זִמַּ֣ת אִוֶּ֣לֶת חַטָּ֑את וְתוֹעֲבַ֖ת לְאָדָ֣ם לֵֽץ׃
5 of the 6 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 24:9
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.
זִמָּה (zimmah) refers to a plan or device, particularly one that is wicked or malicious. It encompasses meanings related to evil intentions, such as lewdness and mischief. The term is derived from a root meaning to plot or devise, and it captures various forms of moral wrongdoing, including adultery and idolatry.
זִמָּה n.f. plan, device, wickedness
base
H2154 זִמָּה plan, device, wickedness
2154 zimmah zim-maw'
or zammah {zam-maw'}; from 2161; a plan, especially a bad
one:--heinous crime, lewd(-ly, -ness), mischief, purpose,
thought, wicked (device, mind, -ness).
see HEBREW for 02161
זִמָּה (zim.mah) — wickedness.
1) plan, device, wickedness, evil plan, mischievous purpose
1a) plan, purpose
1b) evil device, wickedness
1c) not chaste, incest, licentiousness, adultery, idolatry, harlotry
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…
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 absoluteHNcfsa
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
N-fs — Noun common · feminine singular absoluteHNcfsa
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush
תּוֹעֵבַה (tow`ebah) means 'abomination' and refers to something morally disgusting. It can denote idolatry, unclean food, or ethical wickedness. The word is built from a feminine active participle of another root, and its usage encompasses both ritual and ethical contexts.
תּוֹעֵבַה 117 n.f. abomination
base
H8441 תּוֹעֵבַה abomination
8441 tow`ebah to-ay-baw'
or tonebah {to-ay-baw'}; feminine active participle of 8581;
properly, something disgusting (morally), i.e. (as noun) an
abhorrence; especially idolatry or (concretely) an idol:--
abominable (custom, thing), abomination.
see HEBREW for 08581
תּוֹעֵבַה (to.e.vah) — abomination.
1) a disgusting thing, abomination, abominable
1a) in ritual sense (of unclean food, idols, mixed marriages)
1b) in ethical sense (of wickedness etc)
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
a-bom-i-na'-shun (piggul, to`ebhah, sheqets (shiqquts)): Three distinct Hebrew words are rendered in the English Bible by "abomination," or "abominable thing," referring (except in Ge 43:32; 46:34) to things or practices abhorrent to Yahweh, and opposed to the ritual or moral requirements of His religion. It would be well if these words could be distinguished in translation, as they denote different degrees of abhorrence or loathsomeness.
The word most used for this idea by the Hebrews and indicating the highest degree of abomination is to`ebhah, meaning primarily that which offends the religious sense of a people. When it is said, for example, "The Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians," this is the word used; the significance being that the Hebrews were repugnant to the…
Abomination
This word is used, (1.) To express the idea that the Egyptians considered themselves as defiled when they ate with strangers (Gen. 43:32). The Jews subsequently followed the same practice, holding it unlawful to eat or drink with foreigners (John 18:28; Acts 10:28; 11:3).
(2.) Every shepherd was “an abomination” unto the Egyptians (Gen. 46:34). This aversion to shepherds, such as the Hebrews, arose probably from the fact that Lower and Middle Egypt had formerly been held in oppressive subjection by a tribe of nomad shepherds (the Hyksos), who had only recently been expelled, and partly also perhaps from this other fact that the Egyptians detested the lawless…
A term applied in Scripture to objects of great detestation. Idols and their worship were so named, because they robbed God of his honor, while the rites themselves were impure and cruel, De 7:25,26 12:31. The term was used respecting the Hebrews in Egypt, Ge 43:32 Ex 8:26, either because they ate and sacrificed animals held sacred by the Egyptians, or because they did not observe those ceremonies in eating which made a part of the religion of Egypt; and in Ge 46:34, because they were "wandering shepherds," a race of whom had grievously oppressed Egypt.
→ Things that are, to God
Idolatry De 7:25; 27:15; 32:16
Unjust weights and measures De 25:13-16; Pr 11:1; 20:1,23
Incest Le 18:6-18
Lying with a woman in her menses Le 18:18,20
Adultery Le 18:20
Sodomy Le 18:22,23
Offering seed to Molech Le 18:21
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
לִיץ (luwts) means to scorn or mock, with various forms indicating actions like deriding or acting as a scorner. It can also refer to interpreting language or serving as an ambassador. The entries highlight its use in different contexts, including boasting and showing arrogance.
[לִיץ] vb. scorn
Qal scorn
Hiph.
deride
Pt. interpreter
Po‛lel scorners
Hithp. act as a scorner, shew oneself a mocker
base
H3887 [לִיץ] scorn .scorn
. . deride
. Pt. interpreter
.scorners
. act as a scorner, shew oneself a mocker
3887 luwts loots
a primitive root; properly, to make mouths at, i.e. to scoff;
hence (from the effort to pronounce a foreign language) to
interpret, or (generally) intercede:--ambassador, have in
derision, interpreter, make a mock, mocker, scorn(-er, -ful),
teacher.
לִיץ (luts) — to mock.
1) to scorn, make mouths at, talk arrogantly
1a) (Qal)
1a1) to boast
1a2) to scorn
1b) (Hiphil)
1b1) to mock, deride
1b2) to interpret (language)
1b2a) interpreter (participle)
1b2b) ambassador (fig.)
1c) (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker
Also means: la.tsats (לָצַץ "to scorn" H3945)
Adj — AdjHAamsa