Proverbs 10:18 — Word Study
WLCמְכַסֶּ֣ה שִׂ֭נְאָה שִׂפְתֵי־ שָׁ֑קֶר וּמוֹצִ֥א דִ֝בָּ֗ה ה֣וּא כְסִֽיל׃
BSAThe one who concealskâçâh [hides] hatredsinʼâh [towards someone or something, having hatred] has lyingsheqer [deceptive] lipssâphâh [language, words] and whoever spreadsyâtsâʼ [utters] slanderdibbâh [evil reports, false accusations] is a foolkᵉçîyl [stupid, foolish, one who rejects God, lacking wisdom]
| Greek | English | Parsing |
|---|---|---|
| מְכַסֶּ֣ה | [one who] conceals | Verb, Piel, participle (active) masculine singular |
| שִׂ֭נְאָה | hatred | Noun common, feminine singular absolute |
| שִׂפְתֵי־ | [is] lips of | Noun common, feminine dual construct |
| שָׁ֑קֶר | falsehood | Noun common, masculine singular absolute |
| וּמוֹצִ֥א | and [one who] spreads | Conjunction, verb hiphil participle (active) masculine singular |
| דִ֝בָּ֗ה | an evil report | Noun common, feminine singular absolute |
| ה֣וּא | he | Pronoun |
| כְסִֽיל׃ | [is] a fool | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The one who conceals hatred has lying lips, and whoever spreads slander is a fool. |
| KJV | He that hideth hatred with lying lips, and he that uttereth a slander, is a fool. |
| ASV | He that hideth hatred is of lying lips; And he that uttereth a slander is a fool. |
| YLT | Whoso is covering hatred with lying lips, And whoso is bringing out an evil report is a fool. |
| WEB | He who hides hatred has lying lips. He who utters a slander is a fool. |
| BBE | Hate is covered up by the lips of the upright man, but he who lets out evil about another is foolish. |
Where they part company is כְסִיל — see How Translations Differ.
The verse consists of two main clauses, each with a predicate, clearly contrasting the actions of the wise and the fool.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbכָּסָה
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 10:18
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 — Wisdom on Speechgenerated
Proverbs 10:18 addresses the consequences of concealing hatred and spreading slander. The surrounding verses emphasize the importance of heeding instruction and the value of wise speech. This proverb fits within a broader discourse on the characteristics of the righteous versus the wicked, highlighting the moral implications of one's words and intentions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 26:24–26 | A hateful man disguises himself with his speech, but he lays up deceit in his heart. |
| 2 | 1 Samuel 18:21–22 | “I will give her to David,” Saul thought, “so that she may be a snare to him, and the hand of the Philistines may be against him.” So Saul said to David, “For a second time now you can be my son-in-law.” |
| 3 | 2 Samuel 3:27 | When Abner returned to Hebron, Joab pulled him aside into the gateway, as if to speak to him privately, and there Joab stabbed him in the stomach. So Abner died on account of the blood of Joab’s brother Asahel. |
| 4 | 2 Samuel 11:8–15 | Then he said to Uriah, “Go down to your house and wash your feet.” So Uriah left the palace, and a gift from the king followed him. |
| 5 | 2 Samuel 13:23–29 | Two years later, when Absalom’s sheepshearers were at Baal-hazor near Ephraim, he invited all the sons of the king. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — כְסִיל, khe.Silgenerated
The word כְסִיל (*kciyl*) describes a fool or someone lacking wisdom. It is often used to characterize individuals who reject God's guidance, leading to foolish behavior. The parsing indicates it is an adjective, suggesting a state of being rather than an action.
In this verse, it underscores the foolishness of those who conceal hatred and spread slander, revealing a deeper moral failing rather than mere ignorance.
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 has fool, and so do the KJV and ASV: all three maintain this strong characterization of the fool.
Where they part company is כְסִיל — foolish (BBE, DRA) and stupid (FBV) reflect different nuances of the same Hebrew word, but the core meaning remains consistent across translations.
Sentence Structuregenerated
The main verb is מְכַסֶּ֣ה, one who conceals, governing the subject and predicate. It is followed by a second verb מוֹצִ֥א, one who spreads, creating two distinct clauses that illustrate the actions of the fool.
The Hebrew structure emphasizes the actions of concealing and spreading, with the foolishness of the subject clearly stated at the end of the verse.
Septuagint Backgroundgenerated
The Septuagint translates מְכַסֶּ֣ה as καλύπτουσιν, suggesting a similar meaning of covering or hiding, which aligns with the Hebrew.
The choice of ἀφρονέστατοί for כְסִיל indicates a focus on the lack of understanding, which can be seen as a broader interpretation of foolishness.
In plain words — the whole versegenerated
Proverbs 10:18 warns that hiding hatred leads to deceptive speech, and spreading slander shows a lack of wisdom. It highlights the foolishness of such behavior, encouraging honesty and integrity in communication.
Frequently Asked Questionsgenerated
To conceal hatred means to hide one's true feelings of animosity towards someone or something, which can lead to deceitful behavior.
Spreading slander is foolish because it harms others and reflects a lack of wisdom and understanding.
One can avoid foolishness in speech by being honest, avoiding gossip, and speaking truthfully.
Lying lips can damage relationships, lead to mistrust, and ultimately reflect a person's character as foolish.
Reflection Questionsgenerated
- In what ways do I see people concealing their true feelings in my life?
- How can I ensure that my words reflect honesty rather than deceit?
- What steps can I take to avoid spreading slander or gossip?
- How does this verse challenge me to reflect on my own speech and intentions?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced Proverbs for moral teaching. Here, Bede comments on the importance of truthfulness and love in speech.
Lying lips hide hatred, etc. Therefore, if you desire to be truthful and wise, neither conceal hatred in the secret of the heart, nor express slander through the mouth; but let your heart be filled with love and your mouth with truth.Early Church Fathers on Proverbs 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 10:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that hideth hatred [with] lying lips,.... Or he whose "lying lips hide hatred", which is much the same; who pretends to be a friend, and outwardly behaves as one, but inwardly nourishes and
Read John Gill on Proverbs 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that hideth hatred with lying lips, and he that uttereth a slander, is a fool.
Read Robert Jamieson on Proverbs 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith lying lips; with flattering words and false pretences of friendship. And he, Heb. he, i. e both of them, one no less than the other. So he condemneth two opposite vices, secret hatred and manifest slander. Is a fool, because a sinner, and because the mischief of these things will fall upon himself.
Read Matthew Poole on Proverbs 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 10:18 He that hideth hatred [with] lying lips, and he that uttereth a slander, [is] a fool.Ver. 18. He that hideth hatred, &c.] These are dangerous creatures that thus lie at the catch, and wait advantages to do a man mischief, as Cain dealt by Abel, Absalom by Amnon, Joab by Amasa, Judas by Jesus. Tuta frequensque via est, &c. And he that uttereth a slander is a fool.] Because he hath no command of his passions, as the former seems to have, because close in cloaking his malice, who yet is a fool too before God.
Read John Trapp on Proverbs 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) He that hideth hatred . . .—This would be more correctly translated, “He that hideth hatred is a mouth of falsehood: he that spreadeth slander is a fool” (khesîl: Proverbs 1:22). (For the construction, “he . . . is a mouth of falsehood,” comp. note on Proverbs 8:30; and for the sentiment, David’s complaint, Psalms 41:6). Is a fool.—For he does mischief to his neighbour, and only gets ill-will for himself.
Read Charles John Ellicott on Proverbs 10 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. He that hideth] This is a common case. How many, when full of resentment, and deadly hatred, meditating revenge and cruelty, and sometimes even murder, have pretended that they thought nothing of the injury they had sustained; had passed by the insult, &c.! Thus lying lips covered the malevolence of a wicked heart.
Read AdamClarke on Proverbs 10 →
CambridgeThe Cambridge Bible for Schools and Colleges18. with lying lips] Rather, is of lying lips, R.V.
Read Cambridge on Proverbs 10 →
Albert Barnes1798–1870Barnes' Notes on the BibleBetter, He who hideth hatred is of lying lips. He who cherishes hatred, is either a knave, or a fool - a knave if he hides, a fool if he utters it.
Read Albert Barnes 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
The one who conceals hatred has lying lips, and whoever spreads slander is a fool.
He who hides hatred has lying lips. He who utters a slander is a fool.
The one who conceals hatred has lying lips, and whoever spreads slander is a fool.
The one who conceals hatred utters lies, and the one who spreads slander is certainly a fool.
Tyndale line
He that hideth hatred with lying lips, and he that uttereth a slander, is a fool.
He that hideth hatred is of lying lips; And he that uttereth a slander is a fool.
He that hideth hatred is of lying lips; and he that uttereth a slander is a fool.
He that hideth hatred with lying lips, and he that uttereth a slander, is a fool.
He that dissembleth hatred with lying lips, and he that inuenteth slaunder, is a foole.
Strictly literal
He that covereth hatred hath lying lips, and he that sendeth forth a slander is a fool.
Whoso is covering hatred with lying lips, And whoso is bringing out an evil report is a fool.
Whoever is covering hatred with lying lips, || And whoever is bringing out an evil report is a fool.
He that hideth hatred hath lips of falsehood; and he that spreadeth abroad an evil report, is a fool.
Whoever conceals hatred has lying lips, and whoever spreads slander is a fool.
From the Latin
Lying lips hide hatred: he that uttereth reproach is foolish.
Simplified
Anyone who hides their hatred is lying, and anyone who spreads slander is stupid.
Hate is covered up by the lips of the upright man, but he who lets out evil about another is foolish.
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. The Septuagint's translation reflects the same themes of concealment and foolishness, though its word order differs.
מְכַסֶּ֣ה שִׂ֭נְאָה שִׂפְתֵי־ שָׁ֑קֶר וּמוֹצִ֥א דִ֝בָּ֗ה ה֣וּא כְסִֽיל׃
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 10:18
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 כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
שִׂנְאָה (sin'ah) refers to the concepts of hating and hatred. It encompasses the idea of intense dislike, applicable to both human and divine contexts. The word is derived from a root meaning to hate, and its usage is noted in various instances throughout the Old Testament.
שִׂנְאָה n.f. hating, hatred
base
H8135 שִׂנְאָה hating, hatred
8135 sin'ah sin-aw'
from 8130; hate:--+ exceedingly, hate(-ful, - red).
see HEBREW for 08130
שִׂנְאָה (sin.ah) — hating.
1) hating, hatred, hate
1a) hatred
1a1) of man, God
N-fs — Noun common · feminine singular absoluteHNcfsa
Hatred
Among the works of the flesh (Gal. 5:20). Altogether different is the meaning of the word in Deut. 21:15; Matt. 6:24; Luke 14:26; Rom. 9:13, where it denotes only a less degree of love.
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)
N-fd — Noun common · feminine dual constructHNcfdc
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…
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
N-ms — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine singularHC/Vhrmsa
דִּבָה (dibbah) refers to whispering, defamation, or an evil report, suggesting a stealthy or furtive nature. It is derived from a root meaning to move stealthily. The entries consistently emphasize its negative connotations related to slander and infamy.
דִּבָה n.f. whispering, defamation, evil report (? as that which glides stealthily)
base
H1681 דִּבָה whispering, defamation, evil report (? as that which glides stealthily)
1681 dibbah dib-baw'
from 1680 (in the sense of furtive motion);
slander:--defaming, evil report, infamy, slander.
see HEBREW for 01680
דִּבָּה (dib.bah) — slander.
1) whispering, defamation, evil report
1a) whispering
1b) defamation, defaming
1c) evil report, unfavourable saying
N-fs — Noun common · feminine singular absoluteHNcfsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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 — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
