Ecclesiastes 7:12 — Word Study
WLCכִּ֛י בְּצֵ֥ל הַֽחָכְמָ֖ה בְּצֵ֣ל הַכָּ֑סֶף וְיִתְר֣וֹן דַּ֔עַת הַֽחָכְמָ֖ה תְּחַיֶּ֥ה בְעָלֶֽיהָ׃
BSAForkîy [because of this reason] wisdomchokmâh [skill, prudence, or good judgment] like moneykeçeph [similar to, comparable with, silver, wealth] [is] a sheltertsêl [defense, protection, shadow] and the advantageyithrôwn [profit, gain, excellence] of knowledgedaʻath [understanding, insight] is that wisdomchokmâh [prudent judgment] preserves the lifechâyâh▸ [keeps safe, gives life to, existence, vitality] of its ownerbaʻal [master, possessor]
| Greek | English | Parsing |
|---|---|---|
| כִּ֛י | for | Particle |
| בְּצֵ֥ל | [is] a shade | Preposition, noun common masculine singular absolute |
| הַֽחָכְמָ֖ה | wisdom | Particle, noun common feminine singular absolute |
| בְּצֵ֣ל | [is] a shade | Preposition, noun common masculine singular absolute |
| הַכָּ֑סֶף | money | Particle, noun common masculine singular absolute |
| וְיִתְר֣וֹן | and [the] advantage of | Conjunction, noun common masculine singular construct |
| דַּ֔עַת | knowledge | Noun common, feminine singular absolute |
| הַֽחָכְמָ֖ה | wisdom | Particle, noun common feminine singular absolute |
| תְּחַיֶּ֥ה | it preserves alive | Verb, Piel, imperfect third person feminine singular |
| בְעָלֶֽיהָ׃ | owners its | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For wisdom, like money, is a shelter, and the advantage of knowledge is that wisdom preserves the life of its owner. |
| KJV | For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it. |
| ASV | For wisdom is a defence, even as money is a defence; but the excellency of knowledge is, that wisdom preserveth the life of him that hath it. |
| YLT | For wisdom [is] a defense, money [is] a defence, And the advantage of the knowledge of wisdom [is], She reviveth her possessors. |
| WEB | For wisdom is a defense, even as money is a defense; but the excellency of knowledge is that wisdom preserves the life of him who has it. |
| BBE | Wisdom keeps a man from danger even as money does; but the value of knowledge is that wisdom gives life to its owner. |
The translations agree on the core message that wisdom preserves life, with no significant variations noted.
The structure includes a main clause followed by a comparative phrase and a subordinate clause explaining the advantage of knowledge.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָיָה
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 7:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom's Value in Lifegenerated
Ecclesiastes 7:12 compares wisdom to money, emphasizing that while both provide shelter, wisdom has the added benefit of preserving life. This passage is part of a larger discourse on the value of wisdom and its advantages over material wealth, inviting readers to consider the deeper implications of knowledge and understanding in their lives.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 1:10 | Have You not placed a hedge on every side around him and his household and all that he owns? You have blessed the work of his hands, and his possessions have increased in the land. |
| 2 | Job 22:21–25 | Reconcile now and be at peace with Him; thereby good will come to you. |
| 3 | Proverbs 2:7–11 | He stores up sound wisdom for the upright; He is a shield to those who walk with integrity, |
| 4 | Proverbs 14:20 | The poor man is hated even by his neighbor, but many are those who love the rich. |
| 5 | Proverbs 18:10–11 | The name of the LORD is a strong tower; the righteous run to it and are safe. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — תְּחַיֶּ֥ה, te.chai.Yehgenerated
The verb חָיָה (chayah) means 'to live' or 'to preserve life.' It indicates not just survival but the flourishing of existence. In this context, it highlights that wisdom not only protects but actively sustains the life of its possessor.
This verb is in the Piel stem, which often conveys an intensive action. Here, it emphasizes the active role of wisdom in ensuring the vitality of its owner, suggesting that wisdom is essential for a full and meaningful life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that wisdom preserves life, with variations in phrasing.
Sentence Structuregenerated
The main verb תְּחַיֶּ֥ה (it preserves) governs the sentence, linking the subject of wisdom to its effect on life. The structure emphasizes the relationship between wisdom and its benefits.
The sentence includes multiple clauses: the first compares wisdom to money, while the second highlights the advantage of knowledge, culminating in the assertion of wisdom's life-preserving quality.
Septuagint Backgroundgenerated
The Septuagint translates חָכְמָה as σοφία (sophia), which also means wisdom, indicating a consistent understanding of wisdom's role across texts. This choice aligns with the Greek tradition of valuing wisdom as a guiding principle in life.
The translation of תְּחַיֶּ֥ה corresponds to ζωοποιήσει (zōopoiēsei), suggesting a strong emphasis on the life-giving aspect of wisdom in both Hebrew and Greek contexts.
In plain words — the whole versegenerated
Ecclesiastes 7:12 teaches that wisdom is like money in its ability to provide protection, but it also uniquely preserves the life of its owner. This verse highlights the importance of wisdom in life and its advantages over mere material wealth.
Frequently Asked Questionsgenerated
It means that wisdom not only protects but also enhances the quality of life, allowing individuals to thrive rather than just survive.
Both wisdom and money provide shelter, but wisdom offers a deeper advantage by sustaining life, whereas money is limited to material protection.
Knowledge is presented as a complementary aspect of wisdom, emphasizing that understanding enhances the protective and life-giving qualities of wisdom.
This phrase highlights that knowledge brings benefits that go beyond mere information, specifically the ability to make wise decisions that preserve life.
Reflection Questionsgenerated
- In what ways have I experienced the protective qualities of wisdom in my own life?
- How can I cultivate both wisdom and knowledge to enhance my decision-making?
- What practical steps can I take to ensure that my understanding leads to life-giving actions?
- How does the comparison of wisdom and money challenge my views on material wealth?
The early church on this verse — how the Fathers read it
Jerome comments on the value of wisdom, noting its protective qualities and its role in giving life, reflecting on the teachings of Ecclesiastes.
"Wisdom is good with an inheritance: and by it there is profit to them that see the sun. For wisdom is a defence, and money is a defence: but the advantage of knowledge is, that wisdom gives life to those that have it.Early Church Fathers on Ecclesiastes 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 7:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor wisdom [is] a defence, [and] money [is] a defence,.... Or, a "shadow" of refreshment and protection, under which men sit with pleasure and safety; a man by his wisdom, and so by his money, is
Read John Gill on Ecclesiastes 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.
Read Robert Jamieson on Ecclesiastes 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs a defence, Heb. is a shadow; which in Scripture use notes both protection and refreshment. And thus far wisdom and money agree. But herein knowledge or wisdom (which commonly signifies the same thing) excels riches, that whereas riches frequently expose men to death or destruction, true wisdom doth ofttimes preserve a man from temporal, and always from eternal ruin.
Read Matthew Poole on Ecclesiastes 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 7:12 For wisdom [is] a defence, [and] money [is] a defence: but the excellency of knowledge [is, that] wisdom giveth life to them that have it.Ver. 12. For wisdom is a defence, and money, &c.] Heb., A shadow; viz., to those that have seen the sun (as in the former verse), and are scorched with the heat of it - that are under the miseries and molestations of life. Wisdom in this case is a wall of defenee and a well of life. Money also is a thorn hedge, of very good use, so it be set without the affections, and get not into the heart, as the Pharisees’ ενοντα did. Their riches were got within them, and, by choking the seed, kept wisdom out. Wisdom giveth life to them that have…
Read John Trapp on Ecclesiastes 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) A defence.—Literally, a shadow (Psalms 91:1; Psalms 121:5, &c). This verse harmonises with the interpretation of the preceding verse, which we prefer. “Wisdom and riches alike confer protection, but the pre-eminence of wisdom is,” &c.
Read Charles John Ellicott on Ecclesiastes 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Wisdom is a defence] To whom Solomon answers: All true wisdom is most undoubtedly a great advantage to men in all circumstances; and money is also of great use: but it cannot be compared to wisdom. Knowledge of Divine and human things is a great blessing. Money is the means of supporting our animal life: but wisdom - the religion of the true God - gives life to them that have it. Money cannot procure the favour of God, nor give life to the soul.
Read AdamClarke on Ecclesiastes 7 →CambridgeThe Cambridge Bible for Schools and Colleges12. For wisdom is a defence, and money is a defence] Better, as a shadow, or, as a shelter, in both clauses. The Hebrew, as the italics shew, has no “and.” “Shadow” as in Psalms 17:8; Psalms 91:1, stands for shelter and protection. This, the writer says, not without a touch of his wonted irony in coupling the two things together, to those who looked to wealth as their only means of safety (Proverbs 13:8), is found not less effectually in wisdom. but the excellency of knowledge] Better, the profit, thus keeping up what we may call the catch-word of the book. Wisdom, the Debater says, does more than give shelter, as money, in its way, does. It quickens those who have it to a new and higher…
Read Cambridge on Ecclesiastes 7 →Albert Barnes1798–1870Barnes' Notes on the BibleWisdom is a defense ... - See the margin and Psalms 121:5, i. e., He who is defended from adversity by his wisdom is in as good a position as he who is defended by his riches. Excellency - literally, Profit.
Read Albert Barnes on Ecclesiastes 7 →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
For wisdom, like money, is a shelter, and the advantage of knowledge is that wisdom preserves the life of its owner.
For wisdom is a defense, even as money is a defense; but the excellency of knowledge is that wisdom preserves the life of him who has it.
For wisdom, like money, is a shelter, and the advantage of knowledge is that wisdom preserves the life of its owner.
For wisdom provides protection, just as money provides protection. But the advantage of knowledge is this: Wisdom preserves the life of its owner.
Tyndale line
For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.
For wisdom is a defence, even as money is a defence; but the excellency of knowledge is, that wisdom preserveth the life of him that hath it.
For wisdom is a defence, even as money is a defence: but the excellency of knowledge is, that wisdom preserveth the life of him that hath it.
For wisdom is a defense, and money is a defense: but the excellence of knowledge is , that wisdom giveth life to them that have it.
Say not thou, Why is it that the former dayes were better then these? for thou doest not enquire wisely of this thing.
Strictly literal
For wisdom is a defence [as] money is a defence; but the excellency of knowledge is, [that] wisdom maketh them that possess it to live.
For wisdom [is] a defense, money [is] a defence, And the advantage of the knowledge of wisdom [is], She reviveth her possessors.
For wisdom [is] a defense, money [is] a defense, || And the advantage of the knowledge of wisdom [is], || She revives her possessors.
For under the shadow of wisdom [a man is equally well as] under the shadow of money; but the superior excellency of knowledge is, that wisdom giveth life to him that possesseth it.
For wisdom provides protection as money can provide protection, but the advantage of knowledge is that wisdom gives life to whoever has it.
From the Latin
Wisdom with riches is more profitable, and bringeth more advantage to them that see the sun.
Simplified
For wisdom provides security, as does money, but the advantage for those who have wisdom is that they are kept safe and sound!
Wisdom keeps a man from danger even as money does; but the value of knowledge is that wisdom gives life to its owner.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with a word-for-word correspondence indicating that the core message about wisdom's protective and life-sustaining qualities has been preserved across traditions.
כִּ֛י בְּצֵ֥ל הַֽחָכְמָ֖ה בְּצֵ֣ל הַכָּ֑סֶף וְיִתְר֣וֹן דַּ֔עַת הַֽחָכְמָ֖ה תְּחַיֶּ֥ה בְעָלֶֽיהָ׃
10 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 7:12
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
צֵל (tsel) means 'shadow' or 'shade,' encompassing both literal and figurative uses. It can refer to a physical shadow, as well as a protective shade or a symbol of life's transience. The word is derived from a root meaning to shade, and it is related to another term, צֵלֶל (tselel), which also means 'shadow.'
H6738 צֵל shadow
6738 tsel tsale
from 6751; shade, whether literal or figurative:--defence,
shade(-ow).
see HEBREW for 06751
צֵל (tsel) — shadow.
1) shadow, shade
1a) shadow (on dial)
1b) shadow, shade (as protection)
1c) shadow (symbolic of transitoriness of life)
Also means: tse.lel (צֵלֶל "shadow" H6752)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
צֵל (tsel) means 'shadow' or 'shade,' encompassing both literal and figurative uses. It can refer to a physical shadow, as well as a protective shade or a symbol of life's transience. The word is derived from a root meaning to shade, and it is related to another term, צֵלֶל (tselel), which also means 'shadow.'
H6738 צֵל shadow
6738 tsel tsale
from 6751; shade, whether literal or figurative:--defence,
shade(-ow).
see HEBREW for 06751
צֵל (tsel) — shadow.
1) shadow, shade
1a) shadow (on dial)
1b) shadow, shade (as protection)
1c) shadow (symbolic of transitoriness of life)
Also means: tse.lel (צֵלֶל "shadow" H6752)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
mun'-i: Various terms are used for money in the Bible, but the most common are the Hebrew keceph, and Greek argurion, both meaning silver. We find also qesiTah, rendered by Septuagint "lambs," probably referring to money in a particular form; chalkos, is used for money in Mt 10:9; Mr 6:8; 12:41. It was the name of a small coin of Agrippa II (Madden, Coins of the Jews); chrema, "price," is rendered money in Ac 4:37; 8:18,20; 24:26; kerma, "piece," i.e. piece of money (Joh 2:15); didrachmon, "tribute money" (Mt 17:24 the King James Version, the Revised Version (British and American) "half-shekel"); kensos, "census,"…
Money
Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob’s purchase of a field at Shalem (Gen. 33:18, 19) for “an hundred pieces of money”=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb.
The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly…
Uncointed money. --It is well known that ancient nations that were without a coinage weighed the precious metals, a practice represented on the Egyptian monuments, on which gold and silver are shown to have been kept in the form of rings. We have no evidence of the use of coined money before the return from the Babylonian captivity; but silver was used for money, in quantities determined by weight, at least as early as the time of Abraham; and its earliest mention is in the generic sense of the price paid for a slave. (Genesis 17:13) The 1000 pieces of silver paid by Abimelech to Abraham, (Genesis 20:16) and the 20 pieces of silver for which Joseph was sold to the Ishmaelites, (Genesis 37:28) were probably rings such as we…
Was anciently weighed, and did not at first exist in the form of coins. The most ancient commerce was conducted by barter, or exchanging one sort of merchandise for another. One man gave what he could spare to another, who gave him in return part of his superabundance. Afterwards, the more precious metals were used in traffic, as a value more generally known and stated, and the amount agreed upon was paid over by weight, Ge 23:16 43:21 Ex 30:24. Lastly they gave this metal, a certain weight, and a certain degree of alloy, to fix its value, and to save buyers and sellers the trouble of weighing and examining the coins. The first regular coinage among the Jews is supposed to have been in the time of Simon Maccabaeus, less than a century and a half before Christ. The coins were the…
יִתְרוֹן (yithrown) refers to concepts of advantage, profit, and excellency. It is derived from the root word meaning preeminence. The term is noted in the context of Ecclesiastes, where it conveys the idea of gain or benefit.
יִתְרוֹן n.[m.] advantage, profit, only Ec
base
H3504 יִתְרוֹן
3504 yithrown yith-rone'
from 3498; preeminence, gain:--better, excellency(-leth),
profit(-able).
see HEBREW for 03498
יִתְרוֹן (yit.ron) — advantage.
advantage, profit, excellency
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
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
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
V-Piel-Imperf-3fs — Verb · Piel · imperfect third person feminine singularHVpi3fs
a-liv' (chai, "living"; zao, "to live," anazao, "to live again"): These Hebrew and Greek originals are the chief terms for life in both Testaments. They cover all life, including soul and spirit, although primarily referring to physical vitality. Striking examples may be cited: "Is your father yet alive?" (Ge 43:7); "To whom he also showed himself alive" (Ac 1:3). Often used of God: "the living God" (Jos 3:10); also of the resurrection life: "In Christ shall all be made alive" (1Co 15:22); of the soul's regenerate life: "Reckon .... yourselves .... alive unto God," "as those that are alive from the dead" (Ro 6:11:13 the…
בַּעַל (ba`al) means owner or lord, and can refer to a husband, citizens, or rulers. It is derived from a root meaning 'to own' and is used in various contexts, including relationships and leadership. The term also appears as a divine name, Baal, in the Old Testament.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
H1167 בַּעַל owner, lord . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
1167 ba`al bah'-al
from 1166; a master; hence, a husband, or (figuratively)
owner (often used with another noun in modifications of this
latter sense):--+ archer, + babbler, + bird, captain, chief
man, + confederate, + have to do, + dreamer, those to whom it
is due, + furious, those that are given to it, great, + hairy,
he that hath it, have, + horseman, husband, lord, man, +
married, master, person, + sworn, they of.
see HEBREW for 01166
בַּעַל (ba.al) — master.
: master/leader
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: husband.
: husband/groom
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: men.
: men/comrades
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: owning.
: owning/having
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: [master of].
: [master_of](DESCRIPTOR)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs