Ecclesiastes 12:9 — Word Study
WLCוְיֹתֵ֕ר שֶׁהָיָ֥ה קֹהֶ֖לֶת חָכָ֑ם ע֗וֹד לִמַּד־ דַּ֙עַת֙ אֶת־ הָעָ֔ם וְאִזֵּ֣ן וְחִקֵּ֔ר תִּקֵּ֖ן מְשָׁלִ֥ים הַרְבֵּֽה׃
BSANot onlyyôwthêr washâyâh■ the Teacherqôheleth [a wise and skilled preacher] wisechâkâm but he alsoʻôwd taughtlâmad■ the peopleʻam [the nation of Israel, a multitude] knowledgedaʻath [understanding, insight] he ponderedʼâzan△■ [weighed, considered carefully] searched outchâqar■ [examined closely, investigated] and arrangedtâqan■ [set in order, made straight] manyrâbâh proverbsmâshâl [wise sayings, teachings]
| Greek | English | Parsing |
|---|---|---|
| וְיֹתֵ֕ר | and besides | Conjunction, noun common masculine singular absolute |
| שֶׁהָיָ֥ה | that he was | Particle, verb qal perfect third person masculine singular |
| קֹהֶ֖לֶת | Teacher | Noun common, feminine singular absolute |
| חָכָ֑ם | wise | Adj |
| ע֗וֹד | again | Adv |
| לִמַּד־ | he taught | Verb, Piel, perfect third person masculine singular |
| דַּ֙עַת֙ | knowledge | Noun common, feminine singular absolute |
| אֶת־ | the object marker | Particle |
| הָעָ֔ם | the people | Particle, noun common masculine singular absolute |
| וְאִזֵּ֣ן | and he weighed | Verb, Piel, sequential perfect third person masculine singular |
| וְחִקֵּ֔ר | and he searched out | Verb, Piel, sequential perfect third person masculine singular |
| תִּקֵּ֖ן | he arranged in order | Verb, Piel, perfect third person masculine singular |
| מְשָׁלִ֥ים | proverbs | Noun common, masculine plural absolute |
| הַרְבֵּֽה׃ | [surely] a multitude | Verb, Hiphil, infinitive absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Not only was the Teacher wise, but he also taught the people knowledge; he pondered, searched out, and arranged many proverbs. |
| KJV | And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs. |
| ASV | And further, because the Preacher was wise, he still taught the people knowledge; yea, he pondered, and sought out, and set in order many proverbs. |
| YLT | And further, because the preacher was wise, he still taught the people knowledge, and gave ear, and sought out — he made right many similes. |
| WEB | Further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered, sought out, and set in order many proverbs. |
| BBE | And because the Preacher was wise he still gave the people knowledge; searching out, testing, and putting in order a great number of wise sayings. |
Where they part company is in the rendering of the Teacher's role and the specific terms used for knowledge and proverbs.
The sentence has a main clause followed by a conjunction phrase and a participial phrase, illustrating the Teacher's multifaceted role.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקֹהֶלֶת
verbלָמַד
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 12:9
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 — The Wisdom of the Teachergenerated
Ecclesiastes 12:9 reflects on the Teacher's role in imparting wisdom and knowledge to the people. He is portrayed as someone who not only possesses wisdom but actively engages in teaching and organizing proverbs for the benefit of the community. This verse emphasizes the importance of careful thought and the sharing of insights, which are central themes in the book of Ecclesiastes.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 8:12–21 | Then Solomon declared: “The LORD has said that He would dwell in the thick cloud. |
| 2 | 1 Kings 10:8 | How blessed are your men! How blessed are these servants of yours who stand continually before you and hear your wisdom! |
| 3 | 1 Kings 4:32 | Solomon composed three thousand proverbs, and his songs numbered a thousand and five. |
| 4 | Proverbs 1:1 | These are the proverbs of Solomon son of David, king of Israel, |
| 5 | Proverbs 10:1 | The proverbs of Solomon: A wise son brings joy to his father, but a foolish son grief to his mother. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — קֹהֶלֶת, ko.He.letgenerated
The word קֹהֶלֶת (koheleth) refers to a teacher or preacher, specifically one who gathers and imparts wisdom. It is a feminine noun, indicating a role that involves public speaking and sharing knowledge, particularly in the context of the book of Ecclesiastes.
This term is derived from a root meaning to assemble or gather, emphasizing the Teacher's role in collecting and conveying wisdom to the people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb הָיָ֥ה, she.ha.Yah, governs the main clause, establishing the Teacher's wisdom. The structure includes several phrases that elaborate on the actions of the Teacher: teaching the people, weighing thoughts, searching out knowledge, and arranging proverbs.
The use of multiple verbs in sequence emphasizes the Teacher's active role in imparting wisdom, with each action building on the last to create a comprehensive picture of his teaching method.
Septuagint Backgroundgenerated
In the Septuagint, the term קֹהֶלֶת is rendered as ἐκκλησιαστής (ekklēsiastēs), which also means 'preacher' or 'teacher.' This choice aligns with the role of the Teacher as one who gathers and instructs the community.
The LXX reflects a similar understanding of the Teacher's function, maintaining the emphasis on the act of teaching and the wisdom shared with the people.
In plain words — the whole versegenerated
Ecclesiastes 12:9 tells us that the Teacher was wise and taught the people knowledge. He carefully considered, searched for, and organized many proverbs. This shows the Teacher's dedication to sharing wisdom with others.
Frequently Asked Questionsgenerated
The Teacher's wisdom indicates a deep understanding and skill in imparting knowledge, which he shares with the people.
Teaching is crucial in the context of Ecclesiastes, as it reflects the Teacher's role in guiding the people towards understanding and insight.
The proverbs arranged by the Teacher are wise sayings that offer practical insights and lessons for living.
The Teacher's wisdom is portrayed as superior, as he not only possesses knowledge but also actively engages in teaching and organizing it for the benefit of the people.
Reflection Questionsgenerated
- In what ways can I apply the wisdom of the Teacher in my own life?
- How can I share knowledge and insights with others in a meaningful way?
- What are some proverbs or wise sayings that have impacted my understanding?
- How does careful consideration of ideas help in teaching and learning?
The early church on this verse — how the Fathers read it
Jerome comments on the Teacher's wisdom and teaching, noting the importance of the proverbs he arranged for the people.
"And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs.Early Church Fathers on Ecclesiastes 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 12:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd moreover,.... Or "besides" (z) what has been said; or "as to what remains" (a); or "but what is better", or "more excellent" (b), is to "hear the conclusion of the whole matter", the sum and
Read John Gill on Ecclesiastes 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryVanity of vanities, saith the preacher; all is vanity. A summary of the first part. Vanity of vanities. Resumption of the sentiment with which the book began (Ecclesiastes 1:2; 1 John 2:17). Verse 9.
Read Robert Jamieson on Ecclesiastes 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe preacher was wise; which he affirmeth not out of vain ostentation, but partly to procure the more credit and acceptance to his doctrine and, counsel here delivered; and partly to declare his repentance for his former follies, and God’ s great mercy in restoring his wisdom to him. Taught the people knowledge; as God gave him this wisdom, that he might be a teacher of others, so he used it to that end; therefore despise not his counsel. He gave good heed; he did not rashly and foolishly utter whatsoever came into his mind or mouth, but seriously pondered both his matter and words. Sought out; both by the exercise of his own mind, and by reading and learning from others. Set in order; or…
Read Matthew Poole on Ecclesiastes 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 12:9 And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, [and] set in order many proverbs.Ver. 9. And moreover, because the Preacher was wise.] He well knew how hard it was to work men to a belief of what he had affirmed concerning earthly vanities, and therefore heaps up here many forcible and cogent arguments; as, first, that himself was no baby, but wise above all men in the world, by God’ s own testimony; therefore his words should be well regarded. Oισοφοιημωνδευτερωσι, Our wise men expound today (said the Jews one to another), "Come, let us go up to the house of the Lord," &c. Cicero had that high…
Read John Trapp on Ecclesiastes 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) In the introduction I have stated my conviction that the epilogue which here follows is an integral part of the book. If so, it seems to me clear that the writer, who has up to this recorded the words of Kohéleth, now speaks in his own name, and informs his readers that the preacher, whose teaching of the people he preserves, was also a writer, and the author of the well-known Proverbs. Moreover.—This, the first word of the epilogue, is one of the specialties of the book of Ecclesiastes. (See Ecclesiastes 2:15.) So is also the word for “set in order” (Ecclesiastes 1:15; Ecclesiastes 7:13).
Read Charles John Ellicott on Ecclesiastes 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Because the Preacher was wise, he still taught the people knowledge] And in order to do this he took good heed - considered what would be most useful. He set in order - collected and arranged, many parables, probably alluding to the book over which we have already passed.
Read AdamClarke on Ecclesiastes 12 →CambridgeThe Cambridge Bible for Schools and Colleges9. And moreover, because the Preacher was wise] The opening words, closely linked on, as they are, to the preceding, confirm the conclusion just stated that Ecclesiastes 12:8 belongs to this postscript of attestation. The unknown writer of the attestation (probably the President of the Sanhedrin, or some other Master of the Wise, such as were Hillel and Gamaliel) begins by repeating the key-note of the opening of the book. So taken, the words are every way significant. They do not name Solomon as the author, but content themselves with recognising the enigmatic name with which the unknown writer had veiled himself. He, they say, belonged to the company of the sages. He “gave good heed”…
Read Cambridge on Ecclesiastes 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Because the Preacher was wise — Koheleth now defines himself in what may be reckoned his true character.
Read Daniel Denison Whedon on Ecclesiastes 12 →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
Not only was the Teacher wise, but he also taught the people knowledge; he pondered, searched out, and arranged many proverbs.
Further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered, sought out, and set in order many proverbs.
Not only was the Teacher wise, but he also taught the people knowledge; he pondered, searched out, and arranged many proverbs.
Not only was the Teacher wise, but he also taught knowledge to the people; he carefully evaluated and arranged many proverbs.
Tyndale line
And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs.
And further, because the Preacher was wise, he still taught the people knowledge; yea, he pondered, and sought out, and set in order many proverbs.
And further, because the Preacher was wise, he still taught the people knowledge; yea, he pondered, and sought out, and set in order many proverbs.
And moreover, because the preacher was wise, he still taught the people knowledge: yes, he gave good heed, and sought out, and set in order many proverbs.
And the more wise the Preacher was, the more he taught the people knowledge, and caused them to heare, and searched foorth, and prepared many parables.
Strictly literal
And moreover, because the Preacher was wise, he still taught the people knowledge; and he pondered, and sought out, [and] set in order many proverbs.
And further, because the preacher was wise, he still taught the people knowledge, and gave ear, and sought out — he made right many similes.
And further, because the preacher was wise, he still taught the people knowledge, and gave ear, and sought out—he made right many allegories.
And in addition to this that Koheleth was wise, he continually also taught the people knowledge, and he probed, and searched out, and composed many proverbs.
The Teacher was wise and he taught the people knowledge. He studied and contemplated and set in order many proverbs.
From the Latin
And whereas Ecclesiastes was very wise, he taught the people, and declared the things that he had done: and seeking out, he set forth many parables.
Simplified
Not only was the Teacher a wise man, he also taught what he knew to others. He thought about many proverbs, studying them and arranging them.
And because the Preacher was wise he still gave the people knowledge; searching out, testing, and putting in order a great number of wise sayings.
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 for Ecclesiastes 12:9. The Septuagint matches 13 of the 14 words in the Hebrew text, indicating close alignment in meaning, though the word order differs.
וְיֹתֵ֕ר שֶׁהָיָ֥ה קֹהֶ֖לֶת חָכָ֑ם ע֗וֹד לִמַּד־ דַּ֙עַת֙ אֶת־ הָעָ֔ם וְאִזֵּ֣ן וְחִקֵּ֔ר תִּקֵּ֖ן מְשָׁלִ֥ים הַרְבֵּֽה׃
13 of the 14 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 12:9
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.
יוֹתֵר (yowther) refers to concepts of superiority, advantage, or excess. It can function as an adjective, noun, adverb, or conjunction, indicating something that is better or more than something else. The word is derived from the active participle of another Hebrew root, and it encompasses meanings such as 'more,' 'over,' and 'besides.'
יוֹתֵר, יֹתֵר n.m. superiority, advantage, excess
base
H3148 יוֹתֵר, יֹתֵר
3148 yowther yo-thare'
active participle of 3498; properly, redundant; hence, over
and above, as adjective, noun, adverb or conjunction (as
follows):--better, more(-over), over, profit.
see HEBREW for 03498
יוֹתֵר (yo.ter) — advantage.
1) superiority, advantage, excess
adv
2) excess, better
conj
3) besides, moreover, more
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Rel | V-Qal-Perf-3ms — Particle · verb qal perfect third person masculine singularHTr/Vqp3ms
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.
קֹהֶ֫לֶת (qoheleth) refers to a female assembler or lecturer, often translated as 'preacher.' It denotes a public speaker or someone who collects sentences, and is notably used as a pseudonym for the author of the book of Ecclesiastes. The term is derived from the active participle of a related root.
קֹהֶ֫לֶת, (קוֹהֶ֫לֶת) n.m. collector (of sentences), or (AV RV) preacher
base
H6953 קֹהֶ֫לֶת, קוֹהֶלֶת
6953 qoheleth ko-heh'-leth
feminine of active participle from 6950; a (female) assembler
(i.e. lecturer): abstractly, preaching (used as a "nom de
plume", Koheleth):--preacher.
see HEBREW for 06950
קֹהֶ֫לֶת (qo.he.let) — preacher.
collector (of sentences), preacher, public speaker, speaker in an assembly, Qoheleth
N-ms — Noun common · feminine singular absoluteHNcfsa
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAamsa
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
לָמַד (lamad) is a Hebrew verb meaning to learn or teach. It encompasses the ideas of exercising in a skill, being trained, and instructing others. The root suggests a connection to motivation or incentive, as seen in the context of teaching with a rod. The verb appears in various forms, including Qal (to learn), Piel (to teach), and Pual (to be taught).
לָמַד vb. exercise in, learn
Qal learn something
Piel teach
Pual trained; taught
base
H3925 לָמַד exercise in, learn .learn something
.teach
.trained; taught
3925 lamad law-mad'
a primitive root; properly, to goad, i.e. (by implication) to
teach (the rod being an Oriental incentive):(un-) accustomed,
X diligently, expert, instruct, learn, skilful, teach(-er, -
ing).
לָמַד (la.mad) — to learn: teach.
: teach
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Also means: la.mad (לָמַד ": learn" H3925H)
לָמַד (la.mad) — to learn: learn.
: learn
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs — Noun common · feminine singular absoluteHNcfsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אָזַן (azan) is a Hebrew verb primarily meaning to weigh or ponder. It is derived from a root that suggests a connection to scales and the act of weighing, and it is used in the Piel form to indicate testing or proving something. The entries consistently emphasize its figurative sense of consideration.
[אָזַן] vb. only Pi. Pf. weigh, test, prove
base
H239 אָזַן
239 'azan aw-zan'
a primitive root (rather identical with 238 through the idea
of scales as if two ears); to weigh, i.e. (figuratively)
ponder:--give good head.
see HEBREW for 0238
אָזַן (a.zan) — to ponder.
(Piel) weigh, test, prove, consider
Conj | V-Piel-Perf-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
חָקַר (chaqar) is a Hebrew verb meaning to search or examine. It encompasses actions like searching for, exploring, and thoroughly investigating. The word can also imply being found out or ascertained. It appears in various forms, including Qal, Niphal, and Piel, indicating different nuances of searching and examination.
[חָקַר] vb. search
Qal
search (for)
search through, explore
search a man, find out his sentiments
of י׳ searching man
of examining thoroughly
Niph. be searched out, found out, ascertained
Pi. he sought out many proverbs
base
H2713 [חָקַר] search .. search (for)
. . search through, explore
. search a man, find out his sentiments
. of י׳ searching man
. of examining thoroughly
. be searched out, found out, ascertained
. he sought out many proverbs
2713 chaqar khaw-kar'
a primitive root; properly, to penetrate; hence, to examine
intimately:--find out, (make) search (out), seek (out), sound,
try.
חָקַר (cha.qar) — to search.
1) to search, search for, search out, examine, investigate
1a) (Qal)
1a1) to search (for)
1a2) to search through, explore
1a3) to examine thoroughly
1b) (Niphal)
1b1) to be searched out, be found out, be ascertained, be examined
1c) (Piel) to search out, seek out
Conj | V-Piel-Perf-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
תָּקַן (taqan) is a Hebrew verb meaning to make straight or to arrange in order. It can refer to becoming straight (Qal), putting something straight (Piel), or being established (Hophal). The word appears in contexts like Ecclesiastes 1:15 and is linked to the Aramaic equivalent תְּקַן.
[תָּקַן] vb. become straight;
Qal Ec 1:15
Pi. put straight, arrange in order (proverbs).
base
H8626 תָּקַן
8626 taqan taw-kan'
a primitive root; to equalize, i.e. straighten (intransitive
or transitive); figuratively, to compose:--set in order, make
straight.
תָּקַן (ta.qan) — be straight.
1) to equalise, make straight, become straight
1a) (Qal) to become straight
1b) (Piel) to make straight, put straight, arrange in order, set in order
1c) (Hophal) to be established, be reestablished, confirm
Aramaic equivalent: te.qan (תְּקַן "to confirm" H8627)
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
or'-der (`arakh, "to arrange"; tassein ( diatassein, taxis, tagma)): "Order" in Biblical phrases may indicate
(1) arrangement in rows,
(2) sequence in time,
(3) classification and organization,
(4) likeness or manner,
(5) regulation, direction or command, or
(6) the declaring of a will.
In many passages it is difficult if not impossible to determine from the English text alone in which of these senses the word is used.
1. Arrangement in Rows:
מָשָׁל (mashal) refers to a proverb or parable, often characterized by parallelism and typically found in Hebrew Wisdom literature. It encompasses various forms such as aphorisms, bywords, and ethical maxims. The word is derived from a root suggesting superiority in mental action, indicating its metaphorical nature.
מָשָׁל n.m. proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
base
H4912 מָשָׁל proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
4912 mashal maw-shawl'
apparently from 4910 in some original sense of superiority in
mental action; properly, a pithy maxim, usually of
metaphorical nature; hence, a simile (as an adage, poem,
discourse):--byword, like, parable, proverb.
see HEBREW for 04910
מָשָׁל (ma.shal) — proverb.
1) proverb, parable
1a) proverb, proverbial saying, aphorism
1b) byword
1c) similitude, parable
1d) poem
1e) sentences of ethical wisdom, ethical maxims
N-mp — Noun common · masculine plural absoluteHNcmpa
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa