Job 12:17 — Word Study
WLCמוֹלִ֣יךְ יוֹעֲצִ֣ים שׁוֹלָ֑ל וְֽשֹׁפְטִ֥ים יְהוֹלֵֽל׃
BSAHe leads counselorsyâʻats [causing to go, guiding, wise guides, advisors] barefootshôwlâl [naked, without wisdom] and makes foolshâlal▸ [renders, causes to be, wildly acting, foolishly celebrating] ◂of judgesshâphaṭ [those who govern, vindicate]
| Greek | English | Parsing |
|---|---|---|
| מוֹלִ֣יךְ | [he is] leading away | Verb, Hiphil, participle (active) masculine singular |
| יוֹעֲצִ֣ים | counselors | Verb, Qal, participle (active) masculine plural |
| שׁוֹלָ֑ל | barefoot | Adj |
| וְֽשֹׁפְטִ֥ים | and judges | Conjunction, verb qal participle (active) masculine plural |
| יְהוֹלֵֽל׃ | he makes look foolish | Verb, Piel, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He leads counselors away barefoot and makes fools of judges. |
| KJV | He leadeth counsellors away spoiled, and maketh the judges fools. |
| ASV | He leadeth counsellors away stripped, And judges maketh he fools. |
| YLT | Causing counsellors to go away a spoil, And judges He maketh foolish. |
| WEB | He leads counselors away stripped. He makes judges fools. |
| BBE | He takes away the wisdom of the wise guides, and makes judges foolish; |
Where they part company is in the interpretation of יְהוֹלֵֽל — see How Translations Differ.
The sentence contains a main clause and a subordinate clause, highlighting the actions of God in leading and making fools.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהלך
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 — Job 12:17
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 — Job's Reflection on Divine Wisdomgenerated
Job 12:17 presents a stark reminder of God's authority over human wisdom and judgment. Job asserts that God can lead even the most esteemed counselors into foolishness and strip judges of their wisdom, illustrating the theme of divine sovereignty over human affairs. This passage is part of a broader discourse where Job emphasizes the contrast between true wisdom, which belongs to God, and the folly of human understanding, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 15:31 | Now someone told David: “Ahithophel is among the conspirators with Absalom.” So David pleaded, “O LORD, please turn the counsel of Ahithophel into foolishness!” |
| 2 | 2 Samuel 17:14–23 | Then Absalom and all the men of Israel said, “The advice of Hushai the Archite is better than that of Ahithophel.” For the LORD had purposed to thwart the good counsel of Ahithophel in order to bring disaster on Absalom. |
| 3 | Isaiah 19:12–14 | Where are your wise men now? Let them tell you and reveal what the LORD of Hosts has planned against Egypt. |
| 4 | Isaiah 29:14 | Therefore I will again confound these people with wonder upon wonder. The wisdom of the wise will vanish, and the intelligence of the intelligent will be hidden. ” |
| 5 | 1 Corinthians 1:19–20 | For it is written: “I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְהוֹלֵֽל, ye.ho.Lelgenerated
The verb הָלַל (halal) is a Piel form meaning 'to make look foolish' or 'to praise,' but in this context, it emphasizes the act of causing someone to act foolishly or wildly. This reflects God's power to overturn human wisdom and authority.
The implication is that God can render judges and counselors ineffective, showcasing His ultimate control over justice and wisdom. This aligns with the broader theme in Job where human wisdom is often contrasted with divine knowledge.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as makes fools of judges, which aligns with the KJV and ASV.
Sentence Structuregenerated
The finite verb מוֹלִ֣יךְ (mo.Likh), meaning 'He leads,' governs the entire sentence, with two objects: יוֹעֲצִ֣ים (yo.'a.Tzim) 'counselors' and שֹׁפְטִ֥ים (sho.fe.Tim) 'judges.' The structure highlights God's active role in leading and making fools of those in authority.
The use of the participial form שׁוֹלָ֑ל (sho.Lal) as an adverbial modifier adds depth, indicating the state of being 'barefoot' or 'stripped,' which symbolizes a loss of wisdom and authority.
Septuagint Backgroundgenerated
The Septuagint translates מוֹלִ֣יךְ as διάγων (diagon), suggesting a guiding or leading action that aligns with the Hebrew meaning but may imply a more direct path than the original.
The choice of βουλευτὰς (bouleutās) for 'counselors' indicates a focus on advisory roles, while κριτὰς (kritās) for 'judges' emphasizes their judicial authority, reflecting the same themes of divine oversight.
In plain words — the whole versegenerated
Job 12:17 shows that God has the power to lead wise counselors into foolishness and strip judges of their authority. This illustrates how human wisdom can be overturned by divine action, emphasizing God's ultimate control over justice and wisdom.
Frequently Asked Questionsgenerated
It signifies that God can strip away their wisdom and authority, leaving them vulnerable and without guidance.
It shows that human wisdom is ultimately subject to God's sovereignty and can be rendered foolish in His presence.
Being barefoot implies a state of vulnerability and loss, indicating that the counselors and judges have been stripped of their wisdom and authority.
It connects to the themes of divine sovereignty, the contrast between human and divine wisdom, and the nature of true understanding.
Reflection Questionsgenerated
- In what areas of my life do I need to acknowledge God's sovereignty over my understanding?
- How can I seek true wisdom that aligns with God's perspective rather than relying solely on human counsel?
- What examples can I find in my life where I have seen God's hand overturn human wisdom?
- How can I remain humble in my pursuit of knowledge and understanding, recognizing that it ultimately comes from God?
The early church on this verse — how the Fathers read it
The early church father Gregory the Dialogist comments on this verse, discussing how God brings counselors to a foolish end and judges to dulness.
He knoweth both the deceiver and deceived, He bringeth counsellors to a foolish end, and the judges to dulness. Whereas every man that strives to deceive his neighbour is wicked, and 'Truth' saith to the wicked, I never knew you,Early Church Fathers on Job 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 12:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe leadeth counsellors away spoiled,.... Such who have the greatest share of knowledge and wisdom in civil things, and are capable of giving advice to others, and are very useful in commonwealths, in
Read John Gill on Job 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe leadeth counsellors away spoiled, and maketh the judges fools. Spoiled - [ showlaal (H7758)] stripped of the upper garment and barefoot, as captives (Isaiah 20:4). (Maurer.)
Read Robert Jamieson on Job 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe wise counsellors or statesmen, by whom the affairs of kings and kingdoms are ordered, he leadeth away as captives in triumph, being spoiled either of that wisdom which they had, or seemed or pretended to have; or of that power and dignity which they had enjoyed. Maketh the judges fools; partly by discovering their folly, and partly by infatuating their minds, and turning their own counsels to their ruin; of which see 17:14,23 Isa 19:11 .
Read Matthew Poole on Job 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 12:17 He leadeth counsellors away spoiled, and maketh the judges fools.Ver. 17. He leadeth counsellors away spoiled] viz. Of wit, wealth, and honour. This should be a warning to them, not to take ill causes in hand, not to call evil good and good evil, not to justify the wicked for a reward, and to take away the righteousness of the righteous from him; not to bolster out a bad cause, and to outface a good, lest if they improve their wits and parts to so evil an end, God make them as despicable as before they were honourable. They may see what the Lord did to Ahithophel, that oracle of his time; to Pharaoh’ s counsellors, Isaiah 9:11-12; to Pharaoh himself, Exodus 1:10 with Proverbs…
Read John Trapp on Job 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. He leadeth counsellors away spoiled] The events of war are also in his hand. It is he who gives victory; through him even the counsellors - the great men and chief men, are often led into captivity, and found among the spoils. And maketh the judges fools.] He infatuates the judges. Does this refer to the foolish conduct of some of the Israelitish judges, such as Samson?
Read AdamClarke on Job 12 →CambridgeThe Cambridge Bible for Schools and Colleges17. away spoiled] The word is rendered “stripped” Micah 1:8, the meaning being, deprived of their outer garments, and clothed as slaves and captives. The word might perhaps mean “barefooted” (so Sept. Micah 1:8), also a condition of those in destitution and mourning, 2 Samuel 15:30. On second clause “maketh judges fools,” turns them into fools, and shews them as fools, cf. Isaiah 44:25; Isaiah 19:11 seq.
Read Cambridge on Job 12 →Albert Barnes1798–1870Barnes' Notes on the BibleHe leadeth counsellors away spoiled - Plundered or captive. That is, the counsels of wise and great men do not avail against God.
Read Albert Barnes on Job 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Spoiled — Barefoot. Captives were often stripped of their covering.Isaiah 20:4.
Read Daniel Denison Whedon on Job 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
He leads counselors away barefoot and makes fools of judges.
He leads counselors away stripped. He makes judges fools.
He leads counselors away barefoot and makes fools of judges.
He leads counselors away stripped and makes judges into fools.
Tyndale line
He leadeth counsellors away spoiled, and maketh the judges fools.
He leadeth counsellors away stripped, And judges maketh he fools.
He leadeth counsellors away spoiled, and judges maketh he fools.
He leadeth counselors away spoiled, and maketh the judges fools.
He causeth the counsellers to goe as spoyled, and maketh the iudges fooles.
Strictly literal
He leadeth counsellors away spoiled, and judges maketh he fools;
Causing counsellors to go away a spoil, And judges He maketh foolish.
Causing counselors to go away [as] a spoil, || Indeed, He makes fools of judges.
He leadeth counsellors away bereft of sense, and maketh the judges fools.
He leads counselors away barefoot in sorrow; he turns judges into fools.
From the Latin
He bringeth counsellors to a foolish end, and judges to insensibility.
Simplified
He leads counselors away stripped of their wisdom, he makes judges into fools.
He takes away the wisdom of the wise guides, and makes judges 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 agree in the wording of מוֹלִ֣יךְ יוֹעֲצִ֣ים שׁוֹלָ֑ל וְֽשֹׁפְטִ֥ים יְהוֹלֵֽל׃, confirming the consistency in the portrayal of God's actions towards counselors and judges.
מוֹלִ֣יךְ יוֹעֲצִ֣ים שׁוֹלָ֑ל וְֽשֹׁפְטִ֥ים יְהוֹלֵֽל׃
5 of the 5 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 Job 12:17
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.
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
HVhrmsa — Verb · Hiphil · participle (active) masculine singularHVhrmsa
יָעַץ (ya`ats) is a Hebrew verb meaning to advise or counsel. It encompasses various forms, including advising, consulting, and deliberating, with nuances in different stems such as Qal, Niphal, and Hithpael. The word can also imply conspiracy in certain contexts. The entries suggest a focus on guidance and decision-making.
יָעַץ vb. advise, counsel
Qal advise, counsel
Niph. consult together, exchange counsel
Hithp. conspire against
base
H3289 יָעַץ advise, counsel
3289 ya`ats yaw-ats'
a primitive root; to advise; reflexively, to deliberate or
resolve:--advertise, take advise, advise (well), consult,
(give, take) counsel(-lor), determine, devise, guide, purpose.
יָעַץ (ya.ats) — to advise.
1) to advise, consult, give counsel, counsel, purpose, devise, plan
1a) (Qal)
1a1) to advise, counsel, give counsel, consult
1a2) counsellor (participle)
1b) (Niphal) to consult together, exchange counsel, deliberate, counsel together
1c) (Hithpael) to conspire
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
שׁוֹלָל (sho.lal) primarily means 'barefoot' and can also imply being 'captive' or 'spoiled.' It is derived from the root word meaning 'nude' or 'stripped.' The word appears in Micah 1:8, where it is noted in the context of being barefoot.
שׁוֹלָל adj.indecl. barefoot;—Mi 1:8 Qr
ref
H7758 שׁוֹלָל, שֵׁילָל
7758 showlal sho-lawl'
or sheylal (Micah 1:8) {shay-lawl'}; from 7997; nude
(especially bare-foot); by implication, captive:--spoiled,
stripped.
see HEBREW for 07997
שׁוֹלָל (sho.lal) — barefoot.
barefoot
Adj — AdjHAamsa
bar'-foot.
1. Introductory:
The word is found in the following passages: English Versions of the Bible, "He went barefoot" (2Sa 15:30); "(Isaiah) did so, walking .... barefoot" (Isa 20:2); and like the Egyptians, "naked and barefoot" (Isa 20:3,4). It seems that David in his flight before Absalom "went barefoot," not to facilitate his flight, but to show his grief (2Sa 15:30), and that Micah (Mi 1:8) makes "going barefoot" a sign of mourning (Septuagint: "to be barefoot"; the King James Version "stripped"). The nakedness and bare feet of the prophet Isaiah (20:2) may have been intended to symbolize and express sympathy for the forlorn condition of captives (compare
Barefoot
To go barefoot was a sign of great distress (Isa. 20:2, 3, 4), or of some great calamity having fallen on a person (2 Sam. 15:30).
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine pluralHC/Vqrmpa
The judges were temporary and special deliverers, sent by God to deliver the Israelites from their oppressors; not supreme magistrates, succeeding to the authority of Moses and Joshua. Their power only extended over portions of the country, and some of them were contemporaneous. Their first work was that of deliverers and leaders in war; they then administered justice to the people, and their authority supplied the want of a regular government. Even while the administration of Samuel gave something like a settled government to the south, there was scope for the irregular exploits of Samson on the borders of the Philistines; and Samuel at last established his authority as judge and prophet, but still as the servant of Jehovah, only to see it so abused by his sons as to exhaust the patience of the people, who at length demanded a king , after the pattern of the surrounding nations. The…
In Hebrew Shophetim, were the rulers, chiefs, or leaders of Israel, from Joshua to Saul. They were very different from the ordinary administrators of justice among the Hebrews, respecting whom, see JUSTICE. The Carthaginians, a colony of the Tyrians, had likewise governors, whom they called Suffetes, or Sophetim, with authority almost equal to that of kings.
The dignity of judge was for life; but the succession was not always constant. There were anarchies, or intervals, during which the commonwealth was without rulers. There were likewise long intervals of foreign servitude and oppression, under which the Hebrews groaned without deliverers. Although God alone regularly appointed the judges, yet the people, on some occasions, chose that individual who appeared to them most proper to deliver them from oppression; and as it often happened that the oppressions which occasioned recourse to…
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms