Ecclesiastes 10:3 — Word Study
WLCוְגַם־ בַּדֶּ֛רֶךְ כְּשֶׁסָּכָ֥ל הֹלֵ֖ךְ לִבּ֣וֹ חָסֵ֑ר וְאָמַ֥ר לַכֹּ֖ל סָכָ֥ל הֽוּא׃
BSAEvengam ◂as the foolçâkâl [also, too, a foolish person, lacking sense] walkshâlak along the roadderek [way, path] his senselêb [heart, understanding] is lackingchâçêr [deficient, failing] and he showsʼâmar [declares, reveals] everyonekôl that hehûwʼ ◂is a foolçâkâl [lacking wisdom, foolish]
| Greek | English | Parsing |
|---|---|---|
| וְגַם־ | and also | Conjunction, adverb |
| בַּדֶּ֛רֶךְ | on the way | Preposition, noun common both singular absolute |
| כְּשֶׁסָּכָ֥ל | like when a fool | Preposition, particle |
| הֹלֵ֖ךְ | [is] going | Verb, Qal, participle (active) masculine singular |
| לִבּ֣וֹ | heart his | Noun common masculine singular construct, suffix |
| חָסֵ֑ר | is lacking | Verb, Qal, perfect third person masculine singular |
| וְאָמַ֥ר | and he says | Conjunction, verb qal perfect third person masculine singular |
| לַכֹּ֖ל | to everyone | Preposition, noun common masculine singular absolute |
| סָכָ֥ל | [is] a fool | Prep, Rel, N-ms |
| הֽוּא׃ | he | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Even as the fool walks along the road, his sense is lacking, and he shows everyone that he is a fool. |
| KJV | Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool. |
| ASV | Yea also, when the fool walketh by the way, his understanding faileth him, and he saith to every one that he is a fool. |
| YLT | And also, when he that is a fool Is walking in the way, his heart is lacking, And he hath said to every one, 'He [is] a fool.' |
| WEB | Yes also when the fool walks by the way, his understanding fails him, and he says to everyone that he is a fool. |
| BBE | And when the foolish man is walking in the way, he has no sense and lets everyone see that he is foolish. |
The translations agree on the meaning of סָכָל as 'fool.'
The sentence has a main clause followed by a predicate and a subordinate clause, clearly illustrating the fool's actions and their implications.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbהָלַךְ
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 — Ecclesiastes 10:3
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 Contrast of Wisdom and Follygenerated
Ecclesiastes 10:3 describes the behavior of a fool, emphasizing that his lack of sense is apparent to everyone around him. This verse is part of a larger discourse on the differences between wise and foolish conduct, illustrating how foolish actions can lead to public embarrassment and a lack of respect. The surrounding verses highlight the importance of wisdom in guiding one's actions and decisions, contrasting it with the folly of those who do not think carefully about their behavior.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 5:3 | As a dream comes through many cares, so the speech of a fool comes with many words. |
| 2 | Proverbs 13:16 | Every prudent man acts with knowledge, but a fool displays his folly. |
| 3 | Proverbs 18:2–6 | A fool does not delight in understanding, but only in airing his opinions. |
| 4 | 1 Peter 4:4 | Because of this, they consider it strange of you not to plunge with them into the same flood of reckless indiscretion, and they heap abuse on you. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — סָכָל, ke.she.sa.khalgenerated
The word סָכָל (sakal) refers to a fool or foolish person, emphasizing a lack of wisdom or sense. It is derived from a root that conveys the idea of acting without thought or understanding.
As a noun, it indicates someone who behaves in a silly or senseless manner, often leading to negative consequences. The parsing as a masculine singular noun shows that it is referring specifically to an individual, highlighting the personal nature of foolishness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the rendering of סָכָל as 'fool,' maintaining the meaning across versions.
Sentence Structuregenerated
The main verb of the verse is הֹלֵךְ (ho.lekh), meaning 'is going' or 'walks,' which governs the description of the fool's actions. The structure includes a subject phrase, a predicate indicating lack, and a clause that reveals the fool's identity.
The sentence is built with a combination of clauses that describe the fool's actions and state, creating a clear picture of his foolishness as he walks along the way.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew סָכָל is rendered as ἄφρων (aphrōn), which also means 'fool.' This choice maintains the original meaning but may carry a slightly different nuance in Greek.
The translation reflects a consistent understanding of foolishness, emphasizing the lack of wisdom associated with the term.
In plain words — the whole versegenerated
Ecclesiastes 10:3 shows that a fool walks along the road without sense, making it clear to everyone that he is foolish. This verse highlights the consequences of foolish behavior and the importance of wisdom in one's actions.
Frequently Asked Questionsgenerated
A fool is someone who lacks wisdom and understanding, often acting in ways that are silly or senseless, leading to negative consequences.
This verse contrasts the behavior of fools with the wisdom of the wise, emphasizing the importance of thoughtful actions and the public perception of one's character.
We learn that foolishness is often evident to others, and it serves as a warning to be mindful of our actions and decisions.
Understanding foolishness helps us recognize the value of wisdom and the impact of our choices on ourselves and those around us.
Reflection Questionsgenerated
- In what areas of my life do I see foolishness, and how can I seek wisdom instead?
- How can I help others recognize foolish behavior in a loving and constructive way?
- What are some practical steps I can take to cultivate wisdom in my daily decisions?
- How does this verse challenge me to reflect on my own actions and their consequences?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 10:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYea also, when he that is a fool walketh by the way,.... The king's highway, the common road; as he passeth along the streets, going to any place, or about any business: his wisdom faileth [him]; or
Read John Gill on Ecclesiastes 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool. By the way - in his ordinary course; in his simplest acts (Proverbs 6:12-14).
Read Robert Jamieson on Ecclesiastes 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWalketh by the way; not only in great undertakings, but in his daily conversation with men, in his looks, and gestures, and common talk. His wisdom faileth him; or, he wants a heart; as if he had said, Did I say, his heart is at his left hand? I must recall it, for in truth he hath no heart in him. He saith to every one that he is a fool; he publicly discovers his folly to all that meet him, or converse with him.
Read Matthew Poole on Ecclesiastes 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 10:3 Yea also, when he that is a fool walketh by the way, his wisdom faileth [him], and he saith to every one [that] he [is] a fool.Ver. 3. Yea, also when he that is a fool walketh, &c.] In his very gait, gestures, looks, laughings, &c., he bewrays his witlessness, as Jehu did his furiousness, by the manner of his marches. "He winketh with his eyes, speaketh with his feet, teacheth with his fingers, frowardness is in his heart," &c. Such a froward fool was Julian the apostate, as Nazianzen describes him, with his colli crebrae conversiones, oculi vagi, pedes instabiles, &c., frequent turning of his neck, tossing up his head, wild eyes, wandering feet, &c. And such were those…
Read John Trapp on Ecclesiastes 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) That he is a fool.—In Hebrew, as in English, the antecedent of “he” may be taken differently, and so the Vulg. and other authorities understand the verse as meaning that the fool in his self-conceit attributes folly to everyone else. But it is better, as well as more obvious, to take the verse of the self-betrayal of the fool (Proverbs 13:16; Proverbs 17:28; Proverbs 18:2).
Read Charles John Ellicott on Ecclesiastes 10 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. When - a fool walketh by the way] In every act of life, and in every company he frequents, the irreligious man shows what he is. Vanity, nonsense, and wickedness are his themes: so that in effect he saith to every one that he is a fool.
Read AdamClarke on Ecclesiastes 10 →
CambridgeThe Cambridge Bible for Schools and Colleges3. Yea also, when he that is a fool walketh by the way] The general drift of the proverb seems plain enough. “Even when the fool is in the way (either literally, ‘whenever and wherever he goes,’ or figuratively, ‘when he has been put in the right path of conduct’), his heart (i. e. his intellect) fails him, and he manifests his folly.” The last clause, however, admits of two constructions, each of which has the support of high authorities, (1) he saith to every one that he (the fool himself) is a fool, i. e. betrays his unwisdom in every word he utters; or (2) he says to every man that he (the man he meets) is a fool, i. e. in his self-conceit he thinks that he alone is wise (comp. Romans…
Read Cambridge on Ecclesiastes 10 →
Albert Barnes1798–1870Barnes' Notes on the Bible“Way” may be understood either literally (compare Ecclesiastes 10:15), or figuratively, of the course of action which he follows. He saith ... - He exposes his folly to every one he meets.
Read Albert Barnes on Ecclesiastes 10 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Even as the fool walks along the road, his sense is lacking, and he shows everyone that he is a fool.
Yes also when the fool walks by the way, his understanding fails him, and he says to everyone that he is a fool.
Even as the fool walks along the road, his sense is lacking, and he shows everyone that he is a fool.
Even when a fool walks along the road he lacks sense, and shows everyone what a fool he is.
Tyndale line
Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool.
Yea also, when the fool walketh by the way, his understanding faileth him, and he saith to every one that he is a fool.
Yea also, when the fool walketh by the way, his understanding faileth him, and he saith to every one that he is a fool.
Also, when he that is a fool walketh by the way, his wisdom faileth him , and he saith to every one that he is a fool.
And also when the foole goeth by the way, his heart faileth, and he telleth vnto all that he is a foole.
Strictly literal
Yea also, when he that is a fool walketh by the way, his sense faileth [him], and he saith to every one [that] he is a fool.
And also, when he that is a fool Is walking in the way, his heart is lacking, And he hath said to every one, 'He [is] a fool.'
And also, when he that is a fool || Is walking in the way, his heart is lacking, || And he has said to everyone, “He [is] a fool.”
Yea also, on whatever way the fool walketh, doth he lack proper sense, and he saith to all that he is a fool.
When a fool walks down a road, his thinking is deficient, proving to everyone he is a fool.
From the Latin
Yea, and the fool when he walketh in the way, whereas be himself is a fool, esteemeth all men fools.
Simplified
Just the way that fools walk down the road shows they have no sense, making clear to everyone their stupidity.
And when the foolish man is walking in the way, he has no sense and lets everyone see that he is foolish.
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 largely agree in their wording, with 9 of the 10 words matched. This indicates a strong consistency in the transmission of this verse across different textual traditions.
וְגַם־ בַּדֶּ֛רֶךְ כְּשֶׁסָּכָ֥ל הֹלֵ֖ךְ לִבּ֣וֹ חָסֵ֑ר וְאָמַ֥ר לַכֹּ֖ל סָכָ֥ל הֽוּא׃
9 of the 10 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 Ecclesiastes 10:3
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
wa ('orach, orcha', 'erets, bo', derekh, halikhah, ma`galah, nathibh; hodos, parodos, poreia, tropos; "highway," mecillah, meclul; diexodoi ton hodon): The list just cited contains only a portion of the words translated "way" or "highway" in the King James Version. Most of them have the primary meaning of "road," "customary path," "course of travel" (Ge 3:24; Ex 23:20; Nu 20:17, etc.). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Nu 22:32; 1Sa 8:3;
סָכָל (sakal) is derived from the root סָכַל (H5528) and generally means 'fool' or 'silly.' The entries consistently describe it as relating to foolishness, with no significant disagreement among the lexicons.
H5530 סָכָל
5530 cakal saw-kawl'
from 5528; silly:--fool(-ish), sottish.
see HEBREW for 05528
סָכָל (sa.khal) — fool.
fool
Prep | Rel | Art | N-ms — Preposition · particleHR/Tr/Aamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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
חָסֵר (chacer) is a Hebrew verb meaning to lack or be without. It encompasses various nuances such as diminishing, decreasing, and causing something to be lacking. The entries indicate its use in different forms, including Qal, Piel, and Hiphil, which reflect its active and causative aspects.
חָסֵר vb. lack, need, be lacking, decrease
Qal
lack
be lacking
diminish, decrease
Pi. cause to lack
Hiph. cause to be lacking, fail
base
H2637 חָסֵר lack, need, be lacking, decrease .. lack
. be lacking
. diminish, decrease
. cause to lack
. cause to be lacking, fail
2637 chacer khaw-sare'
a primitive root; to lack; by implication, to fail, want,
lessen:--be abated, bereave, decrease, (cause to) fail, (have)
lack, make lower, want.
חָסֵר (cha.ser) — to lack.
1) to lack, be without, decrease, be lacking, have a need
1a) (Qal)
1a1) to lack
1a2) to be lacking
1a3) to diminish, decrease
1b) (Piel) to cause to lack
1c) (Hiphil) to cause to be lacking
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-3ms — Conjunction · verb qal perfect third person masculine singularHC/Vqp3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
סָכָל (sakal) is derived from the root סָכַל (H5528) and generally means 'fool' or 'silly.' The entries consistently describe it as relating to foolishness, with no significant disagreement among the lexicons.
H5530 סָכָל
5530 cakal saw-kawl'
from 5528; silly:--fool(-ish), sottish.
see HEBREW for 05528
סָכָל (sa.khal) — fool.
fool
Prep | Rel | N-ms — Prep · Rel · N-msHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
