Proverbs 10:13 — Word Study
WLCבְּשִׂפְתֵ֣י נָ֭בוֹן תִּמָּצֵ֣א חָכְמָ֑ה וְ֝שֵׁ֗בֶט לְגֵ֣ו חֲסַר־ לֵֽב׃
BSAWisdomchokmâh [prudence, good judgment] is foundmâtsâʼ▸ [discovered, attained] on the lipssâphâh [language, words] of the discerningbîyn [those who understand, have insight] but a rodshêbeṭ [staff] is for the backgêv [midst, central part] of him who lackschâçêr [is void of, without] judgmentlêb [understanding, sense]
| Greek | English | Parsing |
|---|---|---|
| בְּשִׂפְתֵ֣י | on [the] lips of | Preposition, noun common feminine dual construct |
| נָ֭בוֹן | a discerning [person] | Verb, Niphal, participle (active) masculine singular |
| תִּמָּצֵ֣א | it is found | Verb, Niphal, imperfect third person feminine singular |
| חָכְמָ֑ה | wisdom | Noun common, feminine singular absolute |
| וְ֝שֵׁ֗בֶט | and a rod | Conjunction, noun common masculine singular absolute |
| לְגֵ֣ו | [is] for [the] back of | Preposition, noun common masculine singular construct |
| חֲסַר־ | [one] lacking of | Adj |
| לֵֽב׃ | heart | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Wisdom is found on the lips of the discerning, but a rod is for the back of him who lacks judgment. |
| KJV | In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding. |
| ASV | In the lips of him that hath discernment wisdom is found; But a rod is for the back of him that is void of understanding. |
| YLT | In the lips of the intelligent is wisdom found, And a rod [is] for the back of him who is lacking understanding. |
| WEB | Wisdom is found on the lips of him who has discernment, but a rod is for the back of him who is void of understanding. |
| BBE | In the lips of him who has knowledge wisdom is seen; but a rod is ready for the back of him who is without sense. |
Where they part company is חֲסַר־ — see How Translations Differ.
The sentence has two main clauses joined by a conjunction, presenting a contrast between wisdom and the consequences of lacking judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחׇכְמָה
verbבִּין
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 10:13
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 Nature of Wisdomgenerated
Proverbs 10:13 presents a clear distinction between wisdom and folly. The verse emphasizes that wisdom is found in the speech of those who are discerning, while the lack of judgment leads to punishment. This aligns with the broader themes in Proverbs that highlight the importance of wisdom in daily life, as seen in the surrounding verses, including Proverbs 10:12 and 10:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:11–21 | The mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence. |
| 2 | Proverbs 15:7–23 | The lips of the wise spread knowledge, but not so the hearts of fools. |
| 3 | Proverbs 20:15 | There is an abundance of gold and rubies, but lips of knowledge are a rare treasure. |
| 4 | Proverbs 26:3 | A whip for the horse, a bridle for the donkey, and a rod for the backs of fools! |
| 5 | Exodus 10:12 | Then the LORD said to Moses, “Stretch out your hand over the land of Egypt, so that the locusts may swarm over it and devour every plant in the land—everything that the hail has left behind.” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חָכְמָה, chokh.mahgenerated
The Hebrew word חָכְמָה (*chokmah*) signifies wisdom, encompassing skill, prudence, and good judgment. It is derived from the root for wisdom, חָכַם (*chakam*), and is used in contexts that require discernment and insight, particularly in practical and ethical matters.
This term appears frequently throughout Proverbs, where wisdom is portrayed as essential for a successful and righteous life. In this verse, it highlights that wisdom is not just an abstract concept but something tangible that can be found in the words of those who understand.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses wisdom and rod, which are consistent with the KJV and ASV.
Where others part company with the BSB they do so over the rendering of חֲסַר־ — is void of (ASV, KJV) versus without (BBE). This difference reflects a nuance in the understanding of lack or deficiency.
Sentence Structuregenerated
The finite verb תִּמָּצֵ֣א, it is found, governs the main clause, indicating where wisdom is located. The sentence features a prepositional phrase describing the location of wisdom, followed by a contrasting clause that presents the consequence for those lacking judgment.
The structure emphasizes the relationship between wisdom and discernment, clearly marking the contrast with the rod for the one who lacks understanding.
Septuagint Backgroundgenerated
In the Septuagint, the word חָכְמָה is rendered as σοφίαν, which also means wisdom and carries similar connotations of skill and prudence. This choice shows continuity in the understanding of wisdom across the Hebrew and Greek texts.
The Greek word for שֵׁבֶט is ῥάβδῳ, indicating a rod or staff, which aligns with the Hebrew meaning and emphasizes authority and discipline.
In plain words — the whole versegenerated
Proverbs 10:13 tells us that wisdom can be found in the words of those who are discerning, while those who lack judgment will face consequences. This verse highlights the importance of understanding and wise speech.
Frequently Asked Questionsgenerated
It means that wise individuals express their understanding and insights through their speech, making wisdom accessible to others.
The rod symbolizes discipline or punishment for those who lack judgment, indicating the consequences of foolishness.
This verse reflects the central theme of Proverbs, which emphasizes the value of wisdom and the importance of discernment in making sound decisions.
To lack judgment means to be without understanding or insight, leading to poor decisions and consequences.
Reflection Questionsgenerated
- In what ways can I seek wisdom in my daily life?
- How can I ensure that my words reflect understanding and discernment?
- What are some consequences I have seen in others who lack judgment?
- How can I cultivate a heart that seeks wisdom rather than folly?
The early church on this verse — how the Fathers read it
Bede comments on the implications of wisdom and punishment in this verse, highlighting the consequences of lacking discernment.
In the lips of the wise is found wisdom, etc. The rod on the back is vengeance on the posterior, that is, in the following life; well expressed by that famous plague by which the Philistines were struck on their buttocks (1 Sam. V).Early Church Fathers on Proverbs 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 10:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the lips of him that hath understanding wisdom is found,.... He that has an understanding, especially of divine, spiritual, and evangelic things, which is the pure gift of God; wisdom will be
Read John Gill on Proverbs 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding.
Read Robert Jamieson on Proverbs 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWisdom is found; his wisdom showeth itself in his prudent speeches, by which he escapeth that rod which tools meet with, and gaineth that reputation and advantage to himself which fools lose. A rod is for the back of him, he may expect rebukes and punishments from God and men, that is void of understanding; which he showeth by his foolish words.
Read Matthew Poole on Proverbs 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 10:13 In the lips of him that hath understanding wisdom is found: but a rod [is] for the back of him that is void of understanding.Ver. 13. In the lips of him, &c.] "Grace is poured into his lips," and he pours it out as fast for the good of others, who do therefore admire him, as they did our Saviour. But a rod is for the back.] That, since he will not hear the word, he may "hear the rod," and smart for his uncounsellableness. He that trembleth not in hearing, shall be broken to pieces in feeling, saith Bradford.
Read John Trapp on Proverbs 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. A rod is for the back of him] He that can learn, and will not learn, should be made to learn. The rod is a most powerful instrument of knowledge. Judiciously applied, there is a lesson of profound wisdom in every twig.
Read AdamClarke on Proverbs 10 →CambridgeThe Cambridge Bible for Schools and Colleges13. that hath understanding] or, discernment, R.V. The contrast is heightened by pursuing in the second clause the want of understanding to its consequences. The Speaker’s Comm. quotes the Egyptian proverb, “A youth hath a back that he may attend to his teacher.”
Read Cambridge on Proverbs 10 →Albert Barnes1798–1870Barnes' Notes on the Biblei. e., The wisdom of the wise is seen in the words that issue from his lips; the folly of the fool is not only seen in his speech, but brings upon him the chastisement which he well deserves.
Read Albert Barnes on Proverbs 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Understanding — παεο, (nabhon,) the discreet man. Wisdom is found — Which will preserve him from evil, especially such as would subject him to punishment.
Read Daniel Denison Whedon on Proverbs 10 →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
Wisdom is found on the lips of the discerning, but a rod is for the back of him who lacks judgment.
Wisdom is found on the lips of him who has discernment, but a rod is for the back of him who is void of understanding.
Wisdom is found on the lips of the discerning, but a rod is for the back of him who lacks judgment.
Wisdom is found in the words of the discerning person, but the one who lacks wisdom will be disciplined.
Tyndale line
In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding.
In the lips of him that hath discernment wisdom is found; But a rod is for the back of him that is void of understanding.
In the lips of him that hath discernment wisdom is found: but a rod is for the back of him that is void of understanding.
In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding.
In the lippes of him that hath vnderstanding wisdome is founde, and a rod shalbe for the backe of him that is destitute of wisedome.
Strictly literal
In the lips of an intelligent [man] wisdom is found; but a rod is for the back of him that is void of understanding.
In the lips of the intelligent is wisdom found, And a rod [is] for the back of him who is lacking understanding.
Wisdom is found in the lips of the intelligent, || And a rod [is] for the back of him who is lacking understanding.
On the lips of the man of understanding there is found wisdom: but a rod is for the back of him that is void of sense.
Wisdom is found on the lips of a discerning person, but a rod is for the back of the one who has no sense.
From the Latin
In the lips of the wise is wisdom found: and a rod on the back of him that wanteth sense.
Simplified
Wisdom comes from people with good judgment, but stupid people are punished with a rod.
In the lips of him who has knowledge wisdom is seen; but a rod is ready for the back of him who is without sense.
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 and the Septuagint largely agree in their wording, with seven of the eight words matching. This consistency suggests a strong preservation of the original message across these ancient texts.
בְּשִׂפְתֵ֣י נָ֭בוֹן תִּמָּצֵ֣א חָכְמָ֑ה וְ֝שֵׁ֗בֶט לְגֵ֣ו חֲסַר־ לֵֽב׃
7 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 10:13
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.
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
Prep | N-fd — Preposition · noun common feminine dual constructHR/Ncfdc
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…
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
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…
שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
7626 shebet shay'-bet
from an unused root probably meaning to branch off; a scion,
i.e. (literally) a stick (for punishing, writing, fighting,
ruling, walking, etc.) or (figuratively) a clan:--X
correction, dart, rod, sceptre, staff, tribe.
שֵׁ֫בֶט (she.vet) — tribe: staff.
: staff
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe.
: tribe
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: javelin.
: javelin
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: ruler.
: ruler
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
(maqqel, maTTeh, shebheT; rhabdos): Little distinction can be drawn between the Hebrew words used for "rod" and "staff." Maqqel is the word used in Ge 30:37 ff for the twigs of poplar put by Jacob before his sheep, and in Jer 1:11 of the "rod of an almond-tree." MaTTeh is used of a rod in the hand, as the "rods" of Moses and of Aaron (Ex 4:2 ff; 7:9 , etc.). ShebheT is used, but sometimes also maTTeh, of the rod used for correction (Ex 21:20; 2Sa 7:14; Pr 10:13; 13:24; Isa 10:5, etc.). In
גֵּו (gev) primarily means 'back' and 'midst.' It is derived from roots that suggest a connection to the body and centrality. The word appears in contexts that emphasize location or position, including a reference in Job 30:5. The Aramaic equivalent is noted as גַּו (gav), meaning 'midst.'
ref
H1460a גֵּו back H1460b גֵּו midst
1460 gev gave
from 1342 (corresponding to 1354); the back; by analogy, the
middle:--+ among, back, body.
see HEBREW for 01342
see HEBREW for 01354
גֵּו (gev) — back.
the back, back
גֵּו (gev) — midst.
midst
Aramaic equivalent: gav (גַּו "midst" H1459)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חָסֵר (chacer) means 'lacking' or 'needy.' It conveys a sense of being without something essential, such as in need or want. The word is built from the root that indicates deficiency or absence. It appears in contexts where something is missing or required.
חָסֵר adj. needy, lacking, in want of
base
H2638 חָסֵר
2638 chacer khaw-sare'
from 2637; lacking; hence, without:--destitute, fail, lack,
have need, void, want.
see HEBREW for 02637
חָסֵר (cha.ser) — lacking.
in need of, lacking, needy, in want of
Adj — AdjHAamsc
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…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;