Proverbs 1:32 — Word Study
WLCכִּ֤י מְשׁוּבַ֣ת פְּתָיִ֣ם תַּֽהַרְגֵ֑ם וְשַׁלְוַ֖ת כְּסִילִ֣ים תְּאַבְּדֵֽם׃
BSAForkîy the waywardnessmᵉshûwbâh [faithlessness, turning away] of the simplepᵉthîy [naive, easily influenced] will slay themhârag▸ [kill, destroy with intent] and the complacencyshalvâh [ease, false sense of security] of foolskᵉçîyl [stupid, silly, rejecting God] will destroy themʼâbad▸ [perish, be lost]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| מְשׁוּבַ֣ת | [the] waywardness of | Noun common, feminine singular construct |
| פְּתָיִ֣ם | naive people | Noun common, masculine plural absolute |
| תַּֽהַרְגֵ֑ם | it will ruin them | Verb qal imperfect third person feminine singular, suffix |
| וְשַׁלְוַ֖ת | and [the] ease of | Conjunction, noun common feminine singular construct |
| כְּסִילִ֣ים | fools | Adj |
| תְּאַבְּדֵֽם׃ | it will destroy them | Verb piel imperfect third person feminine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the waywardness of the simple will slay them, and the complacency of fools will destroy them. |
| KJV | For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. |
| ASV | For the backsliding of the simple shall slay them, And the careless ease of fools shall destroy them. |
| YLT | For the turning of the simple slayeth them, And the security of the foolish destroyeth them. |
| WEB | For the backsliding of the simple will kill them. The careless ease of fools will destroy them. |
| BBE | For the turning back of the simple from teaching will be the cause of their death, and the peace of the foolish will be their destruction. |
Where they part company is כְּסִילִ֣ים — see How Translations Differ.
Two main clauses connected by a conjunction, emphasizing the parallel consequences of waywardness and complacency.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 1:32
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 Consequences of Ignoring Wisdomgenerated
Proverbs 1:32 is situated within a series of warnings about the importance of heeding wisdom and counsel. The preceding verses illustrate the consequences of rejecting advice, emphasizing that those who ignore wisdom will face dire outcomes. This passage serves as a stark reminder of the dangers of complacency and foolishness, contrasting the outcomes of the wise and the foolish.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 8:36 | But he who fails to find me harms himself; all who hate me love death.” |
| 2 | John 3:36 | Whoever believes in the Son has eternal life. Whoever rejects the Son will not see life. Instead, the wrath of God remains on him.” |
| 3 | Hebrews 10:38–39 | But My righteous one will live by faith; and if he shrinks back, I will take no pleasure in him.” |
| 4 | Hebrews 12:25 | See to it that you do not refuse Him who speaks. For if the people did not escape when they refused Him who warned them on earth, how much less will we escape if we reject Him who warns us from heaven? |
| 5 | Deuteronomy 32:15–44 | But Jeshurun grew fat and kicked— becoming fat, bloated, and gorged. He abandoned the God who made him and scorned the Rock of his salvation. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — מְשׁוּבָה, me.shu.Vatgenerated
The noun מְשׁוּבָה (me.shu.Va) refers to a state of waywardness or faithlessness, indicating a turning away from God. It is derived from a root meaning to turn back, and it often conveys the idea of apostasy or backsliding, particularly in the context of Israel's unfaithfulness to God.
In this verse, it highlights the peril faced by naive individuals who stray from wisdom. The term emphasizes that their lack of discernment leads to their downfall, as they are easily influenced and misled.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses waywardness and complacency to describe the behaviors leading to destruction. The KJV and ASV also use waywardness, while the FBV opts for stupid in place of fools.
Where translations differ, they do so on the rendering of כְּסִילִ֣ים. The majority use fools (ASV, BSB, KJV), while the FBV uses stupid.
Sentence Structuregenerated
The structure of this verse consists of two main clauses, each with its own subject and verb. The first clause centers on the waywardness of the naive, which will lead to their slaying, while the second clause focuses on the complacency of fools, which will result in their destruction.
The finite verbs תַּֽהַרְגֵ֑ם (it will slay them) and תְּאַבְּדֵֽם (it will destroy them) are pivotal, indicating the consequences that follow the subjects of each clause.
Septuagint Backgroundgenerated
The Septuagint translates מְשׁוּבָה as ἠδίκουν, which implies wrongdoing or injustice, suggesting a broader interpretation of the consequences of waywardness. This choice indicates that the translators viewed the act of turning away from wisdom as not only foolish but also morally wrong.
The term כְּסִילִ֣ים is rendered as ἀσεβεῖς, meaning 'ungodly,' which emphasizes the rejection of God’s wisdom and the moral implications of foolishness.
In plain words — the whole versegenerated
Proverbs 1:32 warns that the waywardness of naive people will lead to their destruction, and the complacency of fools will cause them to perish. The verse highlights the dangers of ignoring wisdom and the consequences that follow.
Frequently Asked Questionsgenerated
It means that those who turn away from wisdom and guidance will face dire consequences, leading to their destruction.
Complacency can lead fools to a false sense of security, ultimately resulting in their downfall.
Being naive implies a lack of discernment and wisdom, making one susceptible to harmful influences and decisions.
By seeking wisdom, listening to counsel, and being aware of the dangers of complacency and waywardness.
Reflection Questionsgenerated
- In what areas of my life might I be naive or complacent?
- How can I seek wisdom and guidance in my daily decisions?
- What are some consequences I have seen from ignoring wise counsel?
- How can I help others who may be facing the dangers of foolishness?
The early church on this verse — how the Fathers read it
Gregory the Dialogist references this verse to illustrate the dangers of turning away from wisdom and the consequences of complacency.
Hence Solomon says, "The turning away of the simple shall slay them, and the prosperity of fools shall destroy them." Hence Paul admonishes, saying, "They that buy, as though they possessed not;Early Church Fathers on Proverbs 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 1:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the turning away of the simple shall slay them,.... Or be the cause of their being slain; even their turning away from Christ, their aversion to him; their turning their backs on him, and a deaf
Read John Gill on Proverbs 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. For the turning away of the simple shall slay them.
Read Robert Jamieson on Proverbs 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTurning away, to wit, from God, and from his counsels and reproofs; so this is opposed to hearkening unto God, . Or, as it is rendered in the margin, and by divers others, the ease or rest, the peace or tranquillity, as it seems to be explained in the next clause. Shall destroy them; it commonly proves the occasion of their ruin, by making them presumptuous, and secure, and worldly, and proud, and forgetful of God and of their own eternal happiness, whereby they provoke God’ s wrath, and bring upon themselves swift and certain destruction. Thus he meets with the common objection against the fear of God, taken from the present impunity and prosperity of ungodly men.
Read Matthew Poole on Proverbs 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 1:32 For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.Ver. 32. For the turning away.] Whereas it might be objected that meanwhile wicked men live at ease and prosper; it is granted, but withal asserted, that these fatted oxen are but fitted for the slaughter. The sunshine of prosperity ripens the sin of the wicked apace. Bernard calls it misericordiam omni indignatione crudeliorem, a mercy that he had no mind to. What good is there in having a fine suit with the plague in it? As soon may a man miscarry upon the soft sands as upon the hard rocks.
Read John Trapp on Proverbs 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) The turning away of the simple . . .—i.e., from God. (Comp. Jeremiah 2:19.) Prosperity of fools—i.e., the security, apathy of dull, stupid people (khesîlîm), who cannot believe that God will fulfil His threatenings. (Comp. Psalms 73 throughout.)
Read Charles John Ellicott on Proverbs 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. For the turning away of the simple] This difficult place seems to refer to such a case as we term turning king's evidence; where an accomplice saves his own life by impeaching the rest of his gang. This is called his turning or repentance, משובה meshubah; and he was the most likely to turn, because he was of the פתים pethayim, seduced or deceived persons. And this evidence was given against them when they were in their prosperity, שלוה shalvah, their security, enjoying the fruits of their depredations; and being thus in a state of fancied security, they were the more easily taken and brought to justice.
Read AdamClarke on Proverbs 1 →
CambridgeThe Cambridge Bible for Schools and Colleges32. turning away] Lit. turning. The word, however, is commonly used of turning away from God and from good. So here: “I called you to turn to me (Proverbs 1:23), and instead, you have turned from me.” Backsliding (R.V.), is less suitable, as denoting a turning away from a position already taken up, whereas “the simple” are regarded as on neutral ground, and not yet having turned in one direction or the other. prosperity] Rather, carelessness (R.V. marg.), the fruit of prosperity. securitas, Maurer. Comp. Ezekiel 16:49, where the same word is rendered, prosperous ease, R.V.
Read Cambridge on Proverbs 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleTurning - Wisdom had called the simple to “turn,” and they had turned, but it was “away” from her. For “prosperity” read carelessness.
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
For the waywardness of the simple will slay them, and the complacency of fools will destroy them.
For the backsliding of the simple will kill them. The careless ease of fools will destroy them.
For the waywardness of the simple will slay them, and the complacency of fools will destroy them.
For the waywardness of the simpletons will kill them, and the careless ease of fools will destroy them.
Tyndale line
For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.
For the backsliding of the simple shall slay them, And the careless ease of fools shall destroy them.
For the backsliding of the simple shall slay them, and the prosperity of fools shall destroy them.
For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.
For ease slaieth the foolish, and the prosperitie of fooles destroyeth them.
Strictly literal
For the turning away of the simple shall slay them, and the prosperity of the foolish shall cause them to perish.
For the turning of the simple slayeth them, And the security of the foolish destroyeth them.
For the turning of the simple slays them, || And the security of the foolish destroys them.
For the defection of the simple will slay them, and the prosperity of fools will cause them to be lost.
For the naive are killed when they turn away, and the indifference of fools will destroy them.
From the Latin
The turning away of little ones shall kill them, and the prosperity of fools shall destroy them.
Simplified
Stupid people are killed by their rebellion; foolish people are destroyed by their lack of concern.
For the turning back of the simple from teaching will be the cause of their death, and the peace of the foolish will be their destruction.
Word by word, the decisions they made
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 states, "For the waywardness of the simple will slay them, and the complacency of fools will destroy them." The Septuagint agrees with this meaning, as all seven words match in correspondence, although the word order and articles differ due to the nature of Greek. The Dead Sea Scrolls (4Q102) also align closely with the Masoretic Text, but include a partly restored word and one entirely supplied by an editor, indicating some textual variation but maintaining the overall message of the verse.
כִּ֤י מְשׁוּבַ֣ת פְּתָיִ֣ם תַּֽהַרְגֵ֑ם וְשַׁלְוַ֖ת כְּסִילִ֣ים תְּאַבְּדֵֽם׃
7 of the 7 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.
כי מושכת פתים [תהרג׳ם] ושלות כסילים תאבד׳ם
5 words on the leather — 1 partly restored, 1 supplied entire by an editor.
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 1:32
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…
מְשׁוּבָה (mshuwbah) refers to concepts of turning back or apostasy, indicating a turning away from faithfulness. It is derived from the root meaning to turn back. The entries consistently highlight its association with backsliding and faithlessness.
[מְשׁוּבָה], מְשֻׁבָה n.f. turning back, apostasy
base
H4878 מְשׁוּבָה, מְשֻׁבָה
4878 mshuwbah mesh-oo-baw'
or mshubah {mesh-oo-baw'}; from 7725;
apostasy:--backsliding, turning away.
see HEBREW for 07725
מְשׁוּבָה (me.shu.vah) — faithlessness.
turning away, turning back, apostasy, backsliding
N-fs — Noun common · feminine singular constructHNcfsc
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…
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…
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Imperf-3fs | Suff — Verb qal imperfect third person feminine singular · suffixHVqi3fs/Sp3mp
The Hebrew word שַׁלְוָה (*shalvah*) is built from the root שָׁלַו (*shalav*), meaning to be at ease. It encompasses meanings such as quietness, ease, and prosperity. The entries collectively highlight its association with both genuine and false security.
שַׁלְוָה n.f. quietness, ease
base
H7962 שַׁלְוָה quietness, ease
7962 shalvah shal-vaw'
from 7951; security (genuine or false):--abundance,
peace(-ably), prosperity, quietness.
see HEBREW for 07951
שַׁלְוָה (shal.vah) — ease.
quietness, ease, prosperity
Aramaic equivalent: she.le.vah (שְׁלֵוָה "ease" H7963)
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
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
Adj — AdjHAampa
- 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
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Piel-Imperf-3fs | Suff — Verb piel imperfect third person feminine singular · suffixHVpi3fs/Sp3mp
