Proverbs 1:22 — Word Study
WLCעַד־ מָתַ֣י׀ פְּתָיִם֮ תְּֽאֵהֲב֫וּ פֶ֥תִי וְלֵצִ֗ים לָ֭צוֹן חָמְד֣וּ לָהֶ֑ם וּ֝כְסִילִ֗ים יִשְׂנְאוּ־ דָֽעַת׃
BSAHowʻad longmâthay O simple onespᵉthîy [naive, easily influenced] will you loveʼâhab▸ [have affection for, be devoted to] your simple [ways]pᵉthîy [foolish, uninformed] ◂How long will scofferslûwts [mockers, scorners] delightchâmad■ [take pleasure, desire] ◂in their scornlâtsôwn [contempt, disdain] ◂and foolskᵉçîyl [stupid, silly] hatesânêʼ▸ [reject, despise, feel intense dislike for] knowledgedaʻath [understanding, wisdom]
| Greek | English | Parsing |
|---|---|---|
| עַד־ | until | Preposition |
| מָתַ֣י׀ | when? | Particle |
| פְּתָיִם֮ | O naive people | Noun common, masculine plural absolute |
| תְּֽאֵהֲב֫וּ | will you love | Verb, Qal, imperfect second person masculine plural |
| פֶ֥תִי | naivete | Noun common, masculine singular absolute |
| וְלֵצִ֗ים | and mockers | Conjunction |
| לָ֭צוֹן | mockery | Noun common, masculine singular absolute |
| חָמְד֣וּ | do they delight in? | Verb, Qal, perfect third person common plural |
| לָהֶ֑ם | themselves | Preposition, suffix |
| וּ֝כְסִילִ֗ים | and fools | Conjunction |
| יִשְׂנְאוּ־ | will they hate? | Verb, Qal, imperfect third person masculine plural |
| דָֽעַת׃ | knowledge | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “How long, O simple ones, will you love your simple ways? How long will scoffers delight in their scorn and fools hate knowledge? |
| KJV | How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? |
| ASV | How long, ye simple ones, will ye love simplicity? And scoffers delight them in scoffing, And fools hate knowledge? |
| YLT | 'Till when, ye simple, do ye love simplicity? And have scorners their scorning desired? And do fools hate knowledge? |
| WEB | “How long, you simple ones, will you love simplicity? How long will mockers delight themselves in mockery, and fools hate knowledge? |
| BBE | How long, you simple ones, will foolish things be dear to you? and pride a delight to the haters of authority? how long will the foolish go on hating knowledge? |
The translations agree on the essential message of the verse, emphasizing the call to the simple and the folly of scoffers and fools.
The structure features a main clause followed by two subordinate clauses, emphasizing the repeated questioning of the simple and the foolish.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbפְּתִי
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 1:22
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 Call of Wisdomgenerated
Proverbs 1:22 presents a call from Wisdom, personified, to those who are simple, mockers, and fools. This passage highlights the importance of heeding wisdom's call and the consequences of remaining in ignorance. It serves as a warning against the dangers of foolishness and the rejection of knowledge, echoing the themes found throughout the book of Proverbs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:9 | How long will you lie there, O slacker? When will you get up from your sleep? |
| 2 | Exodus 10:3 | So Moses and Aaron went to Pharaoh and told him, “This is what the LORD, the God of the Hebrews, says: ‘How long will you refuse to humble yourself before Me? Let My people go, so that they may worship Me. |
| 3 | Exodus 16:28 | Then the LORD said to Moses, “How long will you refuse to keep My commandments and instructions? |
| 4 | Numbers 14:27 | “How long will this wicked congregation grumble against Me? I have heard the complaints that the Israelites are making against Me. |
| 5 | Matthew 17:17 | “O unbelieving and perverse generation!” Jesus replied. “How long must I remain with you? How long must I put up with you? Bring the boy here to Me.” |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — פְּתָיִם, pe.ta.Yimgenerated
The word פֶּ֫תִי (pethiy) indicates a state of simplicity or naivety, suggesting a person who is easily influenced or lacks discernment. It is derived from a root meaning to be open or seducible, which underscores the vulnerability of such individuals to folly.
In this verse, the speaker addresses the פְּתָיִם directly, questioning their affection for their simple ways. This highlights the contrast between wisdom and foolishness, urging the simple to reconsider their choices and seek understanding.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essence of the verse, emphasizing the call to the simple and the folly of scoffers and fools.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main question directed at the simple ones. The structure emphasizes the repeated questioning, which serves to highlight the urgency of the call to wisdom.
The finite verbs תְּֽאֵהֲב֫וּ (te'ehavu) and יִשְׂנְאוּ (yisne'u) govern the actions of the subjects, creating a rhythm that underscores the folly of their choices.
Septuagint Backgroundgenerated
The Septuagint translates פְּתָיִם as ἔξωνται (exōntai), which implies a sense of being led or influenced, capturing the essence of naivety in a Greek context. This choice reflects a narrowing of the Hebrew meaning, focusing on the consequences of being easily swayed.
The term for mockers and fools in the Septuagint also conveys a similar disdain for wisdom, aligning with the Hebrew intent while adapting it to a Hellenistic audience.
In plain words — the whole versegenerated
Proverbs 1:22 asks how long the simple, mockers, and fools will continue in their foolishness and disdain for knowledge. It serves as a call to recognize the importance of wisdom and to turn away from ignorance.
Frequently Asked Questionsgenerated
Being simple refers to a lack of wisdom and discernment, making one easily influenced by folly.
Wisdom addresses them to highlight their misguided attitudes and to urge them to seek knowledge instead of scorn.
The repetition emphasizes the urgency of the call to wisdom and the need for self-reflection among the simple and foolish.
This verse encapsulates the central theme of Proverbs, which is the contrast between wisdom and folly, urging readers to pursue understanding.
Reflection Questionsgenerated
- In what areas of my life might I be acting foolishly or simply, and how can I seek wisdom?
- How can I encourage others who are naive or mock wisdom to reconsider their choices?
- What steps can I take to deepen my understanding and knowledge?
- How do I respond to wisdom's call in my daily life?
The early church on this verse — how the Fathers read it
Early commentators, such as Bede, reference this verse to discuss the folly of preferring ignorance over wisdom.
How long, O simple ones, will you love simplicity? How long, little ones in the sense of the old covenant's ceremony, as the new one shines forth, will you love it? How long will you prefer Moses to Christ,Early Church Fathers on Proverbs 1 →
And fools hate knowledge? etc. It should be inferred from the previous how long, that is, how long will they desire? how long will they hate? They indeed desired harmful things and hated knowledge,Early Church Fathers on Proverbs 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 1:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow long, ye simple ones, will ye love simplicity?.... Simple foolish things, agreeably to their character, being weak simple men, men of weak capacities and shallow understandings; and such were the
Read John Gill on Proverbs 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? How long, ye simple ones, will ye love simplicity?
Read Robert Jamieson on Proverbs 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe simple ones; ye ignorant, and easy, and credulous persons, who are so soon cheated by the world and the devil, and do not understand your own interest. Love simplicity; being unwilling to part with it, or to be made wiser. Scorners; that scoff at all religion, and contemn the word and faithful ministers of God. Fools; wilful and wicked fools, as 26:4.
Read Matthew Poole on Proverbs 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 1:22 How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?Ver. 22. How long, ye simple ones.] The fatuelli that are easily persuaded into a fool’ s paradise. These are the best sort of bad men; the apostle calls them Aêáêïé. Optimi putantur Pontifices (saith Papirius Massonius, a Popish writer) si vel leniter mali sint; vel minus boni quam coeteri mortales esse solent. Those are thought to be very good popes that are not stark naught, or that have any good at all in them. These simplicians are much better than scorners that delight in their scorning, but far beyond those fools that hate knowledge. See a like…
Read John Trapp on Proverbs 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) How long . . .—Three classes of persons are here addressed: (1) simple ones, open to good influences, but also to evil (Proverbs 1:4); (2) scorners (lçtsîm), men who despised what was holy, priding themselves on their cleverness in so doing (Proverbs 14:6), who avoided the wise, and held themselves above their advice (Proverbs 15:12), proud, arrogant men (Proverbs 21:24). The name first appears at the time of Solomon, when the prosperity of the nation was favourable to the growth of religious indifference and scepticism. Isaiah had to deal with them in his day, too (Isaiah 28:14). (3) Fools (khesîlîm), dull, stupid persons, stolidly confident in their own wisdom.
Read Charles John Ellicott on Proverbs 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Ye simple ones] פתים pethayim, ye who have been seduced and deceived. See on Proverbs 1:4.
Read AdamClarke on Proverbs 1 →CambridgeThe Cambridge Bible for Schools and Colleges22. simple] unwary, see Proverbs 1:4 above, note. love simplicity] when you stand in need of that subtilty, which wisdom offers you (Proverbs 1:4). When war is at the gates, you are not safe without armour. “Parvuli, diligitis infantiam,” Vulg. scorners] The word is, with few exceptions, peculiar to this Book, in which “ ‘the scorners’ appear as a class of defiant and cynical freethinkers in contrast and antagonism to ‘the wise.’ The root-principle of their character is a spirit of proud self-sufficiency, a contemptuous disregard for God and man (Proverbs 21:24). It is impossible to reform them, for they hate reproof and will not seek instruction (Proverbs 13:1, Proverbs 15:12). If they…
Read Cambridge on Proverbs 1 →Albert Barnes1798–1870Barnes' Notes on the BibleCompare the Psalms 1:1 note. (1) The “simple,” literally, “open,” i. e.
Read Albert Barnes on Proverbs 1 →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
“How long, O simple ones, will you love your simple ways? How long will scoffers delight in their scorn and fools hate knowledge?
“How long, you simple ones, will you love simplicity? How long will mockers delight themselves in mockery, and fools hate knowledge?
“How long, O simple ones, will you love your simple ways? How long will scoffers delight in their scorn and fools hate knowledge?
“How long will you simpletons love naiveté? How long will mockers delight in mockery and fools hate knowledge?
Tyndale line
How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?
How long, ye simple ones, will ye love simplicity? And scoffers delight them in scoffing, And fools hate knowledge?
How long, ye simple ones, will ye love simplicity? and scorners delight them in scorning, and fools hate knowledge?
How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?
O ye foolish, howe long will ye loue foolishnes? and the scornefull take their pleasure in scorning, and the fooles hate knowledge?
Strictly literal
How long, simple ones, will ye love simpleness, and scorners take pleasure in their scorning, and the foolish hate knowledge?
'Till when, ye simple, do ye love simplicity? And have scorners their scorning desired? And do fools hate knowledge?
“Until when, you simple, do you love simplicity? And have scorners desired their scorning? And do fools hate knowledge?
How long, ye simple ones, will ye love simplicity? and the scorners take their delight in scorning, and fools hate knowledge?
“How long, you naive people, will you love being naive? How long, you mockers, will you delight in mockery, and how long, you fools, will you hate knowledge?
From the Latin
O children, how long will you love childishness, and fools covet those things which are hurtful to themselves, and the unwise hate knowledge?
Simplified
“How long will you stupid people love stupidity? How long will scornful people enjoy their mocking? How long will fools hate knowledge?
How long, you simple ones, will foolish things be dear to you? and pride a delight to the haters of authority? how long will the foolish go on hating knowledge?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Proverbs 1:22 reads: 'How long, O simple ones, will you love your simple ways? How long will scoffers delight in their scorn and fools hate knowledge?' The Septuagint, while it has a word-by-word correspondence with the Masoretic Text, does not provide a complete translation for this verse, indicating that it may differ in wording or structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this particular verse, so their agreement or disagreement with the Masoretic Text remains unverified for this instance.
עַד־ מָתַ֣י׀ פְּתָיִם֮ תְּֽאֵהֲב֫וּ פֶ֥תִי וְלֵצִ֗ים לָ֭צוֹן חָמְד֣וּ לָהֶ֑ם וּ֝כְסִילִ֗ים יִשְׂנְאוּ־ דָֽעַת׃
8 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 1:22
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.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
מָתַי (mathay) is an adverb meaning 'when?' It is derived from an unused root that suggests extension, particularly in relation to time. The word is used interrogatively to ask about timeframes, such as 'how long?' or 'until when?'. It appears in contexts that require a temporal inquiry.
מָתַי 43 interrog.adv. when?
base
H4970 מָתַי when?
4970 mathay maw-thah'ee
from an unused root meaning to extend; properly, extent (of
time); but used only adverbially (especially with other
particle prefixes), when (either relative or
interrogative):--long, when.
מָתַי (ma.tay) — how.
1) when?
1a) with prep
1a1) against when?, until when?, how long?, after how long?
Part — ParticleHTi
פֶּ֫תִי (pethiy) refers to a state of being simple or foolish, with implications of being open-minded or naive. It encompasses both an adjective describing a person as simple-minded and a noun indicating simplicity or lack of wisdom, as seen in Proverbs 1:22. The term is derived from a root meaning to be open or seducible.
פֶּ֫תִי adj. simple, poss. as open-minded
base
[פְּתִי] n.f. simplicity (i.e. lack of wisdom), Pr 1:22.
ref
H6612a פֶּ֫תִי simple, poss. as open-minded H6612b פְּתִי simplicity
6612 pthiy peth-ee'
or pethiy {peh'-thee}; or pthaeiy {peth-aw-ee'}; from 6601;
silly (i.e. seducible):--foolish, simple(-icity, one).
see HEBREW for 06601
פֶּ֫תִי (pe.ti) — simple.
adj
simple, foolish, open-minded
פְּתִי (pe.ti) — simplicity.
simplicity, naivete
N-mp — Noun common · masculine plural absoluteHNcmpa
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…
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
פֶּ֫תִי (pethiy) refers to a state of being simple or foolish, with implications of being open-minded or naive. It encompasses both an adjective describing a person as simple-minded and a noun indicating simplicity or lack of wisdom, as seen in Proverbs 1:22. The term is derived from a root meaning to be open or seducible.
פֶּ֫תִי adj. simple, poss. as open-minded
base
[פְּתִי] n.f. simplicity (i.e. lack of wisdom), Pr 1:22.
ref
H6612a פֶּ֫תִי simple, poss. as open-minded H6612b פְּתִי simplicity
6612 pthiy peth-ee'
or pethiy {peh'-thee}; or pthaeiy {peth-aw-ee'}; from 6601;
silly (i.e. seducible):--foolish, simple(-icity, one).
see HEBREW for 06601
פֶּ֫תִי (pe.ti) — simple.
adj
simple, foolish, open-minded
פְּתִי (pe.ti) — simplicity.
simplicity, naivete
N-ms — Noun common · masculine singular absoluteHNcmsa
לִיץ (luwts) means to scorn or mock, with various forms indicating actions like deriding or acting as a scorner. It can also refer to interpreting language or serving as an ambassador. The entries highlight its use in different contexts, including boasting and showing arrogance.
[לִיץ] vb. scorn
Qal scorn
Hiph.
deride
Pt. interpreter
Po‛lel scorners
Hithp. act as a scorner, shew oneself a mocker
base
H3887 [לִיץ] scorn .scorn
. . deride
. Pt. interpreter
.scorners
. act as a scorner, shew oneself a mocker
3887 luwts loots
a primitive root; properly, to make mouths at, i.e. to scoff;
hence (from the effort to pronounce a foreign language) to
interpret, or (generally) intercede:--ambassador, have in
derision, interpreter, make a mock, mocker, scorn(-er, -ful),
teacher.
לִיץ (luts) — to mock.
1) to scorn, make mouths at, talk arrogantly
1a) (Qal)
1a1) to boast
1a2) to scorn
1b) (Hiphil)
1b1) to mock, deride
1b2) to interpret (language)
1b2a) interpreter (participle)
1b2b) ambassador (fig.)
1c) (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker
Also means: la.tsats (לָצַץ "to scorn" H3945)
Conj | Adj — ConjunctionHC/Aampa
לָצוֹן (latsown) refers to the act of scorning or derision. It is derived from the root word meaning to mock or scorn, and is associated with attitudes of bragging and contempt. The entries consistently emphasize its meaning related to scornfulness.
לָצוֹן n.[m.] scorning
base
H3944 לָצוֹן scorning
3944 latsown law-tsone'
from 3887; derision:--scornful(-ning).
see HEBREW for 03887
לָצוֹן (la.tson) — scorning.
scorning, bragging
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word חָמַד (chamad) is a primitive root meaning to desire or take pleasure in something. It encompasses a range of meanings including delight, coveting, and preciousness, with related forms like חֲמוּדָה (chamudah) referring to desirableness. The word appears in various contexts, reflecting strong emotional attachment or value.
חָמַד vb. desire, take pleasure in
Qal desire
Niph. desirable
Pi. delight greatly
base
[חֲמוּדָה] n.f. desirableness, preciousness
base
H2530a חָמַד desire, take pleasure in .desire
. desirable
. delight greatly
H2530b חֲמוּדָה desirableness, preciousness
2530 chamad khaw-mad'
a primitive root; to delight in:--beauty, greatly beloved,
covet, delectable thing, (X great) delight, desire, goodly,
lust, (be) pleasant (thing), precious (thing).
חָמַד (cha.mad) — to desire.
v
1) to desire, covet, take pleasure in, delight in
1a) (Qal) to desire
1b) (Niphal) to be desirable
1c) (Piel) to delight greatly, desire greatly
חֲמוּדָה (cha.mu.dah) — precious thing.
desirableness, preciousness
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Conj | Adj — ConjunctionHC/Aampa
- All men are, without the knowledge of God
- Deny God
Ps 14:1; 53:1
- Blaspheme God
- Reproach God
- Make a mock at sin
- Despise instruction
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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