Proverbs 29:6 — Word Study
WLCבְּפֶ֤שַֽׁע אִ֣ישׁ רָ֣ע מוֹקֵ֑שׁ וְ֝צַדִּ֗יק יָר֥וּן וְשָׂמֵֽחַ׃
BSAAn evilraʻ [bad, wicked] manʼîysh [individual, person] is caughtmôwqêsh [snared, trapped] by his own sinpeshaʻ [transgression, rebellion] ◂but a righteous onetsaddîyq [just, upright] singsrânan▸ [shouts for joy, overcomes] and rejoicessâmach [is glad, celebrates]
| Greek | English | Parsing |
|---|---|---|
| בְּפֶ֤שַֽׁע | [is] in [the] transgression of | Preposition, noun common masculine singular construct |
| אִ֣ישׁ | a person | Noun common, masculine singular absolute |
| רָ֣ע | evil | Adj |
| מוֹקֵ֑שׁ | a snare | Noun common, masculine singular absolute |
| וְ֝צַדִּ֗יק | and a righteous [person] | Conjunction |
| יָר֥וּן | he cries aloud | Verb, Qal, imperfect third person masculine singular |
| וְשָׂמֵֽחַ׃ | and he rejoices | Conjunction |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | An evil man is caught by his own sin, but a righteous one sings and rejoices. |
| KJV | In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice. |
| ASV | In the transgression of an evil man there is a snare; But the righteous doth sing and rejoice. |
| YLT | In the transgression of the evil [is] a snare, And the righteous doth sing and rejoice. |
| WEB | An evil man is snared by his sin, but the righteous can sing and be glad. |
| BBE | In the steps of an evil man there is a net for him, but the upright man gets away quickly and is glad. |
Where they part company is רָע — see How Translations Differ.
The sentence features a main clause with a contrasting clause, emphasizing the different fates of the wicked and the righteous.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמוֹקֵשׁ
verbרָנַן
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 29:6
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 — Contrasting Fates of the Wicked and the Righteousgenerated
Proverbs 29:6 contrasts the consequences of sin and righteousness. The verse illustrates how an evil man becomes trapped by his own wrongdoing, while a righteous man experiences joy and celebration. This theme of moral outcomes is prevalent in the book of Proverbs, which offers wisdom on living a life aligned with God's principles, as seen in surrounding verses like Proverbs 29:5 and Proverbs 29:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 5:22 | The iniquities of a wicked man entrap him; the cords of his sin entangle him. |
| 2 | Proverbs 11:5–6 | The righteousness of the blameless directs their path, but the wicked fall by their own wickedness. |
| 3 | Proverbs 12:13 | An evil man is trapped by his rebellious speech, but a righteous man escapes from trouble. |
| 4 | Job 18:7–10 | His vigorous stride is shortened, and his own schemes trip him up. |
| 5 | Psalm 11:6 | On the wicked He will rain down fiery coals and sulfur; a scorching wind will be their portion. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — פֶּשַׁע, be.Fe.sha'generated
The noun פֶּשַׁע (pesha`) refers to transgression or rebellion, indicating a deliberate act of disobedience against God or others. It encompasses various forms of wrongdoing, including moral and ethical failures, resulting in guilt and consequences. The parsing as a masculine singular construct highlights its role as a subject of the sentence.
This word is rooted in a concept of revolt, and its usage here indicates that the evil man is ensnared by the very actions that separate him from righteousness. The implications of פֶּשַׁע are significant, as it not only denotes the act of sin but also the resulting entrapment that follows.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses caught for the Hebrew מוֹקֵשׁ and evil for רָע. Other translations like the KJV and ASV also align with these terms.
Where translations differ, רָע is rendered as wicked in the DRA, while others maintain evil. This distinction reflects different nuances in the understanding of moral character.
Sentence Structuregenerated
The main clause is governed by the finite verb מוֹקֵשׁ, is caught, which connects the subject אִישׁ, man, and the predicate בְּפֶ֤שַֽׁע, by sin. The structure emphasizes the relationship between the subject's actions and their consequences.
The sentence includes a contrasting clause introduced by וְ, and, which leads to the righteous man's actions of singing and rejoicing. This parallel structure highlights the differing outcomes based on moral choices.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew פֶּשַׁע is rendered as ἁμαρτάνοντι, indicating a broader understanding of sin that encompasses wrongdoing. This choice aligns with the Greek understanding of moral failure, emphasizing the consequences of such actions.
The use of παγίς for מוֹקֵשׁ further illustrates the idea of entrapment, suggesting a deliberate snare set by sin itself.
In plain words — the whole versegenerated
Proverbs 29:6 teaches that an evil man is caught by his own sin, while a righteous man sings and rejoices. This verse contrasts the outcomes of wickedness and righteousness, showing how sin ensnares and joy accompanies a life aligned with God's ways.
Frequently Asked Questionsgenerated
Being caught by one's own sin implies that the consequences of wrongdoing ensnare the individual, leading to guilt and punishment.
The righteous man expresses joy and celebration, indicating a life of integrity and alignment with God's will.
The contrast highlights the moral choices individuals make and their corresponding outcomes, serving as a warning and encouragement.
This verse encourages individuals to reflect on their choices, emphasizing the importance of living righteously to experience true joy.
Reflection Questionsgenerated
- In what ways can I identify and avoid the snares of sin in my life?
- How can I cultivate a spirit of joy and celebration like the righteous man?
- What are some practical steps I can take to align my actions with God's will?
- How does understanding the consequences of evil influence my decisions?
The early church on this verse — how the Fathers read it
An early commentary on this verse highlights the moral implications of sin and righteousness, illustrating the outcomes for both the wicked and the just.
The trap will ensnare the sinful and unjust man, etc. Therefore, the trap of sinners does not harm the just man, even if it destroys him bodily.Early Church Fathers on Proverbs 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 29:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the transgression of an evil man [there is] a snare,.... Or, according to the accents in some copies, "in the transgression of a man is an evil snare", as Aben Ezra observes the words may be read;
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere is a snare; his sin will bring him to dreadful horrors and certain ruin. Doth sing and rejoice, because he hath sweet peace in his own conscience, and assurance of present safety and eternal happiness.
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:6 In the transgression of an evil man [there is] a snare: but the righteous doth sing and rejoice.Ver. 6. In the transgression of an evil man there is a snare.] Or, A cord - viz., to strangle his joy with - to check and choke all his comforts. In the midst of his mirth he hath many a secret gripe, and little knows the world where his shoe pincheth him. Every fowl that hath a seemly feather hath not the sweetest flesh, nor doth every tree that bringeth a goodly leaf bear good fruit. Glass giveth a clearer sound than silver, and many things glitter besides gold. The wicked man’ s jollity is but the hypocrisy of mirth; it may wet the mouth, but not warm the heart - smooth the brow…
Read John Trapp on Proverbs 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) In the transgression of an evil man there is a snare.—For he knows not how by repentance to escape God’s wrath. But the righteous doth sing and rejoice.—Being assured of God’s mercy to those who repent, lie rejoices because his conscience is clear, and the “peace of God” (Philippians 4:7) keeps his heart.
Read Charles John Ellicott on Proverbs 29 →CambridgeThe Cambridge Bible for Schools and Colleges6. a snare] in which, though perhaps he laid it for others (Psalms 9:15-16), he himself shall be taken, and so have sorrow, in contrast to the “joy and singing” of the righteous.
Read Cambridge on Proverbs 29 →Albert Barnes1798–1870Barnes' Notes on the BibleWhile the offence of the wicked, rising out of a confirmed habit of evil, becomes snare for his destruction; the righteous, even if he offend, is forgiven and can still rejoice in his freedom from condemnation.
Read Albert Barnes on Proverbs 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Transgression… a snare — In which he is himself taken and brought to sorrow. But the righteous — He whose conduct is upright, escapes, and, as a consequence, he doth sing and rejoice.
Read Daniel Denison Whedon on Proverbs 29 →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
An evil man is caught by his own sin, but a righteous one sings and rejoices.
An evil man is snared by his sin, but the righteous can sing and be glad.
An evil man is caught by his own sin, but a righteous one sings and rejoices.
In the transgression of an evil person there is a snare, but a righteous person can sing and rejoice.
Tyndale line
In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.
In the transgression of an evil man there is a snare; But the righteous doth sing and rejoice.
In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.
In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.
In the transgression of an euill man is his snare: but the righteous doeth sing and reioyce.
Strictly literal
In the transgression of an evil man there is a snare; but the righteous shall sing and rejoice.
In the transgression of the evil [is] a snare, And the righteous doth sing and rejoice.
A snare [is] in the transgression of the evil, || And the righteous sing and rejoice.
In the transgression of a man there is an evil snare: but the righteous ever singeth and rejoiceth.
In the sin of an evil person is a trap, but the righteous person sings and rejoices.
From the Latin
A snare shall entangle the wicked man when he sinneth: and the just shall praise and rejoice.
Simplified
Evil people are trapped by their own sins, but those who do right sing and celebrate.
In the steps of an evil man there is a net for him, but the upright man gets away quickly and is glad.
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 29:6 states, "בְּפֶ֤שַֽׁע אִ֣ישׁ רָ֣ע מוֹקֵ֑שׁ וְ֝צַדִּ֗יק יָר֥וּן וְשָׂמֵֽחַ׃" which translates to, "An evil man is caught by his own sin, but a righteous one sings and rejoices." The Septuagint agrees with the Masoretic Text in meaning, as all seven words match in a word-by-word correspondence, although the word order and articles differ due to the nature of the Greek language. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, confirming the alignment with the Masoretic Text.
בְּפֶ֤שַֽׁע אִ֣ישׁ רָ֣ע מוֹקֵ֑שׁ וְ֝צַדִּ֗יק יָר֥וּן וְשָׂמֵֽחַ׃
7 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.
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 29:6
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.
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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 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 absoluteHNcmsa
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Adj — AdjHAamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
מוֹקֵשׁ (mowqesh) refers to a bait or lure used in trapping, particularly in a fowler's net, and can also mean a snare in a figurative sense. It is derived from a root meaning to catch, and its implications include a noose or hook for capturing animals. The entries consistently describe it as a snare or trap.
מוֹקֵשׁ n.m. prop. a bait or lure in a fowler's net; then fig. a snare
base
H4170 מוֹקֵשׁ prop. a bait or lure in a fowler's net; then fig. a snare
4170 mowqesh mo-kashe'
or moqesh {mo-kashe'}; from 3369; a noose (for catching
animals) (literally or figuratively): by implication, a hook
(for the nose):--be ensnared, gin, (is) snare(-d), trap.
see HEBREW for 03369
מוֹקֵשׁ (mo.qesh) — snare.
bait, lure, snare
N-ms — Noun common · masculine singular absoluteHNcmsa
snar (pach; pagis, but brochos, in 1Co 7:35): Over half a dozen Hebrew words are used to indicate different methods of taking birds and animals, of which the snare (pach) is mentioned oftener than any other. It was a noose of hair for small birds, of wire for larger birds or smaller animals. The snares were set in a favorable location and grain scattered to attract the attention of feathered creatures. They accepted the bribe of good feeding and walked into the snare, not suspecting danger. For this reason the snare became particularly applicable in describing a tempting bribe offered by men to lead their fellows into trouble, and the list of references is a long one, all of the same nature. See Ex 10:7; 1Sa 18:21; 28:9;
Snare
The expression (Amos 3:5), “Shall one take up a snare from the earth?” etc. (Authorized Version), ought to be, as in the Revised Version, “Shall a snare spring up from the ground?” etc. (See GIN.)
→ General scriptures concerning Am 3:5
→ FIGURATIVE
Of the evils in life of wicked people Job 18:8-10
Of the devices of evil people to deceive the righteous Ps 91:3; Jer 5:26
See AMBUSH
See CONSPIRACY
See PIT
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Conj | Adj — ConjunctionHC/Aamsa
רוּן (run) primarily means to overcome, while רָנַן (ranan) refers to giving a ringing cry, often in joy or distress. The entries indicate a range of uses, including shouting for joy, singing, and calling out in exhortation. Notably, the word can also imply causing others to rejoice or sing.
[רוּן] vb. overcome;—Hithpō‛. ψ 78:65
ref
[רָנַן] vb. give a ringing cry
Qal
in joy, exultation
in distress
cry aloud, in summons, exhortation (of wisdom)
Pi. give a ringing cry, in joy, exultation
Pu. no ringing cry shall be given
Hiph. cause to ring out for joy
base
H7442a רוּן overcome H7442b רָנַן give a ringing cry .. in joy, exultation
. in distress
. cry aloud, in summons, exhortation (of wisdom)
. give a ringing cry, in joy, exultation
. no ringing cry shall be given
. cause to ring out for joy
7442 ranan raw-nan'
a primitive root; properly, to creak (or emit a stridulous
sound), i.e. to shout (usually for joy):--aloud for joy, cry
out, be joyful (greatly, make to) rejoice, (cause to) shout
(for joy), (cause to) sing (aloud, for joy, out), triumph.
רוּן (run) — to overcome.
1) to overcome
1a) (Hithpolel) to be overcome
רָנַן (ra.nan) — to sing.
1) to cry out, shout for joy, give a ringing cry
1a) (Qal)
1a1) to give a ringing cry (in joy, exaltation, distress)
1a2) to cry aloud (in summons, exhortation of wisdom)
1b) (Piel) to give a ringing cry (in joy, exultation, praise
1c) (Pual) ringing cry, singing out (passive)
1d) (Hiphil) to cause to ring or sing out (for joy)
1e) (Hithpolel) rejoicing (participle)
Also means: ran.nen (רַנֵּן "to sing" H7444)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
Conj | V-Qal-3ms — ConjunctionHC/Aamsa