Proverbs 1:7 — Word Study
WLCיִרְאַ֣ת יְ֭הוָה רֵאשִׁ֣ית דָּ֑עַת חָכְמָ֥ה וּ֝מוּסָ֗ר אֱוִילִ֥ים בָּֽזוּ׃ פ
BSAThe fearyirʼâh [reverence, respect] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] [is] the beginningrêʼshîyth [first part, starting point] of knowledgedaʻath [understanding, wisdom] ◂[but] foolsʼĕvîyl [foolish people, despisers of wisdom] despisebûwz■ [hold in contempt, treat with disdain] wisdomchokmâh [skill, prudence, good judgment] and disciplinemûwçâr [correction, guidance, instruction]
| Greek | English | Parsing |
|---|---|---|
| יִרְאַ֣ת | [the] fear of | Noun common, feminine singular construct |
| יְ֭הוָה | Yahweh | Noun proper |
| רֵאשִׁ֣ית | [is the] beginning of | Noun common, feminine singular construct |
| דָּ֑עַת | knowledge | Noun common, feminine singular absolute |
| חָכְמָ֥ה | wisdom | Noun common, feminine singular absolute |
| וּ֝מוּסָ֗ר | and discipline | Conjunction, noun common masculine singular absolute |
| אֱוִילִ֥ים | fools | Adj |
| בָּֽזוּ׃ פ | they despise | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline. |
| KJV | ¶ The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction. |
| ASV | The fear of Jehovah is the beginning of knowledge; But the foolish despise wisdom and instruction. |
| YLT | Fear of Jehovah [is] a beginning of knowledge, Wisdom and instruction fools have despised! |
| WEB | The fear of Yahweh is the beginning of knowledge, but the foolish despise wisdom and instruction. |
| BBE | The fear of the Lord is the start of knowledge: but the foolish have no use for wisdom and teaching. |
The translations agree on the meaning of the verse, consistently conveying that the fear of the LORD is the beginning of knowledge, while fools despise wisdom and discipline.
The verse is structured with a main clause followed by a contrasting clause, highlighting the difference between the wise and the foolish.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱוִיל
verbבּוּז
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 1:7
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 Foundation of Knowledgegenerated
Proverbs 1:7 establishes a foundational principle: the fear of the LORD is essential for acquiring knowledge. This verse contrasts the wise, who embrace this fear, with fools who disregard wisdom and discipline. The surrounding verses encourage understanding and adherence to wise teachings, emphasizing the importance of parental guidance and the value of wisdom throughout life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 9:10 | The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding. |
| 2 | Job 28:28 | And He said to man, ‘Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding.’” |
| 3 | Psalm 111:10 | The fear of the LORD is the beginning of wisdom; all who follow His precepts gain rich understanding. His praise endures forever! |
| 4 | Psalm 112:1 | Hallelujah! Blessed is the man who fears the LORD, who greatly delights in His commandments. |
| 5 | Ecclesiastes 12:13 | When all has been heard, the conclusion of the matter is this: Fear God and keep His commandments, because this is the whole duty of man. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יִרְאַ֣ת, yir.'Atgenerated
The term יִרְאָה (yir'ah) is a feminine noun that conveys the idea of fear or reverence, particularly in relation to God. It encompasses both the emotional response of fear and the respectful attitude of reverence, highlighting the moral dimensions of acknowledging divine authority.
In this context, the fear of the LORD signifies a profound respect and awe that serves as the starting point for acquiring true knowledge. It is not merely about being afraid; it is about recognizing God's sovereignty and wisdom, which leads to understanding and insight.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, consistently conveying that the fear of the LORD is the beginning of knowledge, while fools despise wisdom and discipline.
Sentence Structuregenerated
The structure of the verse features two main clauses: the first declares the fear of the LORD as the beginning of knowledge, while the second contrasts this with the foolish who despise wisdom and discipline. The finite verb in the second clause is בָּֽזוּ, they despise, which governs the action of the fools.
The subject of the first clause is יִרְאַ֣ת, the fear, and the predicate is רֵאשִׁ֣ית, the beginning. The Hebrew word order emphasizes the fear of the LORD as the foundational element of knowledge.
Septuagint Backgroundgenerated
The Septuagint translates יִרְאַ֣ת as θεὸν, which means 'God.' This choice reflects a focus on the divine aspect of fear, emphasizing the relationship between reverence for God and the acquisition of knowledge.
This translation aligns with the Hebrew meaning but shifts the emphasis slightly by framing the fear in direct relation to God rather than the concept of fear itself.
In plain words — the whole versegenerated
Proverbs 1:7 teaches that having a proper fear of the LORD is the starting point for gaining knowledge. It contrasts wise individuals who respect this fear with foolish people who reject wisdom and instruction.
Frequently Asked Questionsgenerated
To fear the LORD means to have a deep respect and reverence for God, recognizing His authority and wisdom.
Fear of the LORD is the foundation for true understanding and wisdom, guiding one towards moral and ethical living.
The fools are those who reject wisdom and discipline, showing contempt for guidance and moral instruction.
You can apply this verse by seeking to understand and respect God's teachings, allowing that reverence to guide your decisions and actions.
Reflection Questionsgenerated
- In what ways can I demonstrate a healthy fear of the LORD in my daily life?
- How can I seek wisdom and discipline instead of disregarding them?
- What are some examples of knowledge that comes from a reverent relationship with God?
- How can I help others understand the importance of wisdom and discipline in their lives?
The early church on this verse — how the Fathers read it
Early Church Fathers commented on this verse to highlight the importance of piety and moral living as foundational to knowledge.
There are things practiced in a vulgar style by some people, such as control over pleasures. For as among the heathen there are those who, from the impossibility of obtaining what one sees and from fear of men,Early Church Fathers on Proverbs 1 →
How extremely frequent is the intercourse which heretics hold with magicians, with mountebanks, with astrologers, with philosophers. The reason is that they are people who devote themselves to curious questions.Early Church Fathers on Proverbs 1 →
To know goodness is not sufficient to reach blessedness, if one does not put goodness into practice with works. Piety toward God is actually the beginning of knowledge.Early Church Fathers on Proverbs 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 1:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe fear of the Lord [is] the beginning of knowledge,.... Here properly the book begins, and this is the first of the proverbs, and an excellent one; it is such an one as is not to be found in all the writings of the Heathens.
Read John Gill on Proverbs 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction. The fear of the Lord (is) the beginning of knowledge - the grand summary of the whole book (cf.
Read Robert Jamieson on Proverbs 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe fear of the Lord; reverence and obedience to God, or his worship and service, as this word is commonly used. The beginning; either the foundation, or the top, and perfection, or chief point, without which all other knowledge is vain and useless. Fools; wicked men, called fools through this whole book; such as do not fear God. Despise wisdom and instruction; are so far from attaining true wisdom, that they despise it, and all the means of getting it; which fully proves what he now said, that the fear of the Lord is the beginning of wisdom.
Read Matthew Poole on Proverbs 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 1:7 The fear of the LORD [is] the beginning of knowledge: [but] fools despise wisdom and instruction.Ver. 7. The fear of the Lord is the beginning.] Or, The chief and principal point of wisdom, as the word here signified; yea, wisdom itself. This Solomon had learned by the instruction of his father, as it is in the next verse, who had taught it him of a child, and therefore sets it here in the beginning of his works as the beginning of all. As in the end he makes it the end of all, yea, the all of man, without which he counts him not a complete man, though never so wise to the world ward. Heathen sages, as Seneca, Socrates, &c., were wise in their generation, and had many excellent…
Read John Trapp on Proverbs 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers2.—FIFTEEN POEMS, OR ON VARIOUS (Proverbs 1:7 to Proverbs 9:18). (a) First Discourse:—Against Companionship in Robbery (Proverbs 1:7-19). (7) The fear of the Lord is the beginning of knowledge.—The first discourse is prefaced by a distich, which serves as a key-note to all the teaching of the book. This expression, “the fear of the Lord,” occurs thirteen times in the Proverbs, and plays a prominent part throughout the Old Testament. “When God of old came down from heaven, In power and wrath He came.” That law which was given amid “blackness, and darkness, and tempest” was enforced by the threat, “Cursed is every one that continueth not in all things which are written in the book of the law…
Read Charles John Ellicott on Proverbs 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. The fear of the Lord] In the preceding verses Solomon shows the advantage of acting according to the dictates of wisdom; in the following verses he shows the danger of acting contrary to them. The fear of the Lord signifies that religious reverence which every intelligent being owes to his Creator; and is often used to express the whole of religion, as we have frequently had occasion to remark in different places. But what is religion? The love of God, and the love of man; the former producing all obedience to the Divine will; the latter, every act of benevolence to one's fellows. The love of God shed abroad in the heart by the Holy Spirit produces the deepest religious reverence…
Read AdamClarke on Proverbs 1 →CambridgeThe Cambridge Bible for Schools and Colleges7. This verse stands out as the motto, or key-note, both of the whole Book, and of the whole subject of which the Book treats. I am offering, the writer would seem to say, to give you the right of entering into the House of Knowledge, to conduct you through some of its goodly chambers, to display to you a portion of the rich and varied treasures with which it is stored. But as you approach the portal, note well the inscription which is traced above it: The fear of the Lord is the beginning of knowledge. The House is not a Palace only, but a Temple. They only who reverence the Deity who inhabits it are admitted within the shrine. It is the Temple of God; yet not that only but of Jehovah, the…
Read Cambridge on Proverbs 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThe beginning of wisdom is found in the temper of reverence and awe.
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
The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.
The fear of Yahweh is the beginning of knowledge, but the foolish despise wisdom and instruction.
The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.
Fearing the Lord is the beginning of moral knowledge, but fools despise wisdom and instruction.
Tyndale line
¶ The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.
The fear of Jehovah is the beginning of knowledge; But the foolish despise wisdom and instruction.
The fear of the LORD is the beginning of knowledge: but the foolish despise wisdom and instruction.
The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.
The feare of the Lord is the beginning of knowledge: but fooles despise wisedome and instruction.
Strictly literal
The fear of Jehovah is the beginning of knowledge: fools despise wisdom and instruction.
Fear of Jehovah [is] a beginning of knowledge, Wisdom and instruction fools have despised!
Fear of YHWH [is the] beginning of knowledge, || Fools have despised wisdom and instruction!
The fear of the Lord is the beginning of knowledge: wisdom and instruction fools [alone] despise.
The fear of Yahweh is the beginning of knowledge— fools despise wisdom and instruction.
From the Latin
The fear of the Lord is the beginning of wisdom. Fools despise wisdom and instruction.
Simplified
Honoring the Lord is where true knowledge begins, but fools treat wisdom and good advice with contempt.
The fear of the Lord is the start of knowledge: but the foolish have no use for wisdom and teaching.
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 aligns with the Septuagint in six out of eight words, indicating a strong agreement in the core message of the verse. The differences in word order and articles do not alter the fundamental meaning.
יִרְאַ֣ת יְ֭הוָה רֵאשִׁ֣ית דָּ֑עַת חָכְמָ֥ה וּ֝מוּסָ֗ר אֱוִילִ֥ים בָּֽזוּ׃ פ
6 of the 8 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 1:7
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.
יִרְאָה (yir'ah) is a feminine noun meaning 'fear' or 'terror,' encompassing both the emotion and the concept of reverence, particularly in relation to God. It can denote an object that causes fear or the respect and piety associated with divine authority. The entries highlight its moral and emotional dimensions without significant disagreement.
יִרְאָה n.f. fear
fear, terror
a terror = obj. of terror
fear of God, reverence, piety
the fear of י׳ the law as revered.
base
H3374 יִרְאָה fear
3374 yir'ah yir-aw'
feminine of 3373; fear (also used as infinitive); morally,
reverence:--X dreadful, X exceedingly, fear(-fulness).
see HEBREW for 03373
יִרְאָה (yir.ah) — fear.
1) fear, terror, fearing
1a) fear, terror
1b) awesome or terrifying thing (object causing fear)
1c) fear (of God), respect, reverence, piety
1d) revered
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
רֵאשִׁית (re'shiyth) means 'beginning' or 'chief.' It is derived from a root meaning 'first' and covers concepts like the first in time, order, or rank, including firstfruits. The entries consistently emphasize its meanings related to primacy and importance.
רֵאשִׁית n.f. beginning, chief
beginning
first
first, chief
base
H7225 רֵאשִׁית beginning, chief . . beginning
. first
. first, chief
7225 re'shiyth ray-sheeth'
from the same as 7218; the first, in place, time, order or
rank (specifically, a firstfruit):--beginning, chief(-est),
first(-fruits, part, time), principal thing.
see HEBREW for 07218
רֵאשִׁית (re.shit) — first: beginning.
: beginning
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
Also means: re.shit (רֵאשִׁית ": best" H7225H)
רֵאשִׁית (re.shit) — first: best.
: best
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
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…
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)
N-fs — Noun common · feminine singular absoluteHNcfsa
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…
מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, and can also imply restraint or bonds. The entries consistently highlight its focus on moral and instructional aspects, with no significant disagreement among the lexicons.
מוּסָר n.m. discipline (of the moral nature), chastening, correction
base
H4148 מוּסָר discipline (of the moral nature), chastening, correction
4148 muwcar moo-sawr'
from 3256; properly, chastisement; figuratively, reproof,
warning or instruction; also restraint:--bond, chastening
((-eth)), chastisement, check, correction, discipline,
doctrine, instruction, rebuke.
see HEBREW for 03256
מוּסָר (mu.sar) — discipline.
: discipline/punishment
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: instruction.
: instruction
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: bonds.
: bonds/noose
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
dis'-i-plin (mucar): In the King James Version only in Job 36:10, where it refers to moral discipline, the strenuous cultivation of the righteous life; the Revised Version (British and American) "instruction." the Revised Version (British and American) in 2Ti 1:7 has "discipline" for a Greek word (sophronismos) meaning "sobering"; in 2Ti 3:16 margin, for Greek paideia, "instruction." In classic Greek paideia means "education," mental culture. Through the influence of the Septuagint, which translates the Hebrew mucar by paideia, the meaning of "chastisement" accompanies paideia in the New Testament. Compare Heb 12:5,7,8,11.
→ Of armies, for disobedience of orders Jos 7:10-26; Jud 21:5-12
→ See ARMIES
→ CHURCH DISCIPLINE
See CHURCH, DISCIPLINE IN
אֱוִיל (eviyl) means 'foolish' and describes someone who despises wisdom, mocks when guilty, is quarrelsome, or licentious. It is derived from an unused root suggesting perversion. The word is used in various contexts in the Old Testament, primarily to denote a person lacking wisdom.
אֱוִיל 26 adj. foolish
base
H191 אֱוִיל foolish
191 'eviyl ev-eel'
from an unused root (meaning to be perverse); (figuratively)
silly:--fool(-ish) (man).
אֱוִיל (e.vil) — fool(ish).
1) be foolish, foolish
1a) (subst)
1a1) of one who despises wisdom
1a2) of one who mocks when guilty
1a3) of one who is quarrelsome
1a4) of one who is licentious
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
בּוּז (buwz) is a primitive root meaning to despise or hold in contempt. The entries consistently emphasize its connotation of disrespect and insignificance, particularly in the Qal form, which denotes a straightforward act of disdain. There are no noted disagreements among the lexicons.
[בּוּז] vb. despise
base
H936 בּוּז
936 buwz booz
a primitive root; to disrespect:--contemn, despise, X
utterly.
בּוּז (buz) — to despise.
1) to despise, hold in contempt, hold as insignificant
1a) (Qal) to despise, show despite toward
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp