Proverbs 10:19 — Word Study
WLCבְּרֹ֣ב דְּ֭בָרִים לֹ֣א יֶחְדַּל־ פָּ֑שַׁע וְחֹשֵׂ֖ךְ שְׂפָתָ֣יו מַשְׂכִּֽיל׃
BSAWhen wordsdâbâr [many spoken things, an abundance of speech] are manyrôb [in multitude, numerous] sinpeshaʻ [transgression, rebellion] is unavoidablelôʼ [will not cease, cannot be stopped] but he who restrainschâsak [withholds, spares] his lipssâphâh [language, the edge of the tongue] is wisesâkal [prudent, circumspect, having good judgment]
| Greek | English | Parsing |
|---|---|---|
| בְּרֹ֣ב | in a multitude of | Preposition, noun common masculine singular construct |
| דְּ֭בָרִים | words | Noun common, masculine plural absolute |
| לֹ֣א | not | Particle |
| יֶחְדַּל־ | it ceases | Verb, Qal, imperfect third person masculine singular |
| פָּ֑שַׁע | transgression | Noun common, masculine singular absolute |
| וְחֹשֵׂ֖ךְ | and [one who] restrains | Conjunction, verb qal participle (active) masculine singular common |
| שְׂפָתָ֣יו | lips his | Noun common feminine dual construct, suffix |
| מַשְׂכִּֽיל׃ | [is] acting prudently | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When words are many, sin is unavoidable, but he who restrains his lips is wise. |
| KJV | In the multitude of words there wanteth not sin: but he that refraineth his lips is wise. |
| ASV | In the multitude of words there wanteth not transgression; But he that refraineth his lips doeth wisely. |
| YLT | In the abundance of words transgression ceaseth not, And whoso is restraining his lips [is] wise. |
| WEB | In the multitude of words there is no lack of disobedience, but he who restrains his lips does wisely. |
| BBE | Where there is much talk there will be no end to sin, but he who keeps his mouth shut does wisely. |
The translations all align in their rendering of the verse's key concepts.
The sentence structure contrasts the outcomes of excessive speech with the wisdom of restraint.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפֶּשַׁע
verbחָדַל
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 10:19
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 in Speechgenerated
Proverbs 10:19 is part of a series of proverbs that emphasize the importance of wise speech and the dangers of excessive words. This verse highlights that while many words can lead to sin, those who are careful with their speech demonstrate wisdom. The surrounding verses reinforce this theme, contrasting the outcomes of the righteous and the wicked in their use of language.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 5:3 | As a dream comes through many cares, so the speech of a fool comes with many words. |
| 2 | Ecclesiastes 10:13–14 | The beginning of his talk is folly, and the end of his speech is evil madness. |
| 3 | James 3:2 | We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to control his whole body. |
| 4 | Proverbs 17:27–28 | A man of knowledge restrains his words, and a man of understanding maintains a calm spirit. |
| 5 | Psalm 39:1 | I said, “I will watch my ways so that I will not sin with my tongue; I will guard my mouth with a muzzle as long as the wicked are present.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חֹשֵׂ֖ךְ, cho.sekhgenerated
The verb חָשַׂךְ (chasak) means to restrain or withhold. It implies an active choice to control one's words, suggesting that wisdom comes from knowing when to speak and when to remain silent.
This word is parsed as a participle in the masculine singular, indicating an ongoing action. The emphasis is on the individual who actively restrains their speech, showing prudence and good judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations are consistent in conveying the idea that many words lead to sin and that restraint is wise.
Sentence Structuregenerated
The main verb of the verse is יֶחְדַּל (yech.dal), meaning 'it ceases.' The structure revolves around the contrast between excessive words and the wisdom of restraint.
The sentence is built around this main action, with phrases elaborating on the consequences of speech and the characteristics of the wise person.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἁμαρτίαν (hamartian) to translate פֶּשַׁע, indicating a focus on sin or wrongdoing. This choice emphasizes the moral implications of speech.
The use of φειδόμενος (pheidomenos) for חֹשֵׂךְ suggests a similar understanding of restraint, aligning with the Hebrew meaning while also reflecting the Greek context.
In plain words — the whole versegenerated
Proverbs 10:19 teaches that when there are many words, sin is likely to happen. However, a wise person knows how to hold back their speech. This verse encourages careful communication and highlights the value of restraint.
Frequently Asked Questionsgenerated
It suggests that excessive talking can lead to mistakes, misunderstandings, and wrongdoing.
By being mindful of what is said, thinking before speaking, and choosing words carefully.
Restraint allows for thoughtful communication and helps avoid conflicts or misinterpretations.
Careless words can lead to hurt feelings, damaged relationships, and even moral failings.
Reflection Questionsgenerated
- In what situations do I find it difficult to restrain my words?
- How can I apply wisdom in my conversations with others?
- What are some examples of times when my words have led to misunderstandings?
- How can I encourage others to practice restraint in their speech?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the themes of speech and wisdom found in this verse, illustrating its relevance to moral teaching.
How can teaching accomplish anything without a multitude of words, understood in the simpler sense, since even wisdom herself declares to the perishing, “I stretched out words,Early Church Fathers on Proverbs 10 →
Stir up your soul, so that, by his wisdom, you may know what is fitting, and that, by his will, what is in the commandment may come to pass. One who is pleasing to the wicked is more evil than they.Early Church Fathers on Proverbs 10 →
Learn what your door is: Place, O Lord, a guard at my mouth, and a door protector around my lips. And Paul asks to be prayed for: That a door may be opened to me, he says, to speak the mystery of Christ.Early Church Fathers on Proverbs 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 10:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the multitude of words there wanteth not sin,.... Where a great deal is said, without care and forethought, there will not only be many weak things uttered, but much falsehood, and at least many
Read John Gill on Proverbs 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the multitude of words there wanteth not sin: but he that refraineth his lips is wise. In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.
Read Robert Jamieson on Proverbs 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMen that love and commonly use much talking, do frequently run into many miscarriages, because such persons, for the most part, want wisdom to order their words aright, , and speak hastily, without care and consideration. That refraineth his lips; that forbeareth to utter what cometh into his mind, before he hath weighed whether it be true and fit to be spoken or not.
Read Matthew Poole on Proverbs 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 10:19 In the multitude of words there wanteth not sin: but he that refraineth his lips [is] wise.Ver. 19. In the multitude of words.] In multiloquio stultiloquium. Many words are hardly well managed. Non est eiusdera, saith one. It is seldom seen that a man of many words miscarries not. But he that refraineth his lips.] As Elihu did, and as Epaminondas is worthily praised by Plutarch for this, quod nemo plura noscet, et pauciora loqueretur; that no man knew more, and spake less than he did.
Read John Trapp on Proverbs 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) In the multitude of words there wanteth not sin, for they are sure to fail in truthfulness, or charity, or opportuneness, and will come under the condemnation of Mat 12:36, as being the outcome of a careless heart.
Read Charles John Ellicott on Proverbs 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. In the multitude of words] It is impossible to speak much, and yet speak nothing but truth; and injure no man's character in the mean while.
Read AdamClarke on Proverbs 10 →CambridgeThe Cambridge Bible for Schools and Colleges19. A Greek parallel has been cited from Stobζus: πολυλογίαπολλὰσφάλματαἔχει, and a Latin from Cato: Virtutem primam esse puta compescere linguam. Proximus ille Deo est qui scit ratione tacere.
Read Cambridge on Proverbs 10 →Albert Barnes1798–1870Barnes' Notes on the BibleThere wanteth not sin - Some render this, “Sin shall not cease,” etc., i. e., many words do not mend a fault. Silence on the part both of the reprover and the offender is often better.
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
When words are many, sin is unavoidable, but he who restrains his lips is wise.
In the multitude of words there is no lack of disobedience, but he who restrains his lips does wisely.
When words are many, sin is unavoidable, but he who restrains his lips is wise.
When words abound, transgression is inevitable, but the one who restrains his words is wise.
Tyndale line
In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.
In the multitude of words there wanteth not transgression; But he that refraineth his lips doeth wisely.
In the multitude of words there wanteth not transgression: but he that refraineth his lips doeth wisely.
In the multitude of words there wanteth not sin: but he that restraineth his lips is wise.
In many wordes there cannot want iniquitie: but he that refrayneth his lippes, is wise.
Strictly literal
In the multitude of words there wanteth not transgression; but he that restraineth his lips doeth wisely.
In the abundance of words transgression ceaseth not, And whoso is restraining his lips [is] wise.
In the abundance of words transgression does not cease, || And whoever is restraining his lips [is] wise.
In a multitude of words transgression cannot be avoided; but he that refraineth his lips is intelligent.
When there are many words, transgression is not lacking, but he who is careful in what he says is wise.
From the Latin
In the multitude of words there shall not want sin: but he that refraineth his lips is most wise.
Simplified
If you talk too much, you'll say something wrong. Be wise and take care what you say.
Where there is much talk there will be no end to sin, but he who keeps his mouth shut does wisely.
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 show agreement in the overall message of the verse, though the Septuagint's phrasing differs. The key concepts of restraint and the consequences of many words are preserved.
בְּרֹ֣ב דְּ֭בָרִים לֹ֣א יֶחְדַּל־ פָּ֑שַׁע וְחֹשֵׂ֖ךְ שְׂפָתָ֣יו מַשְׂכִּֽיל׃
5 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 10:19
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.
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — 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…
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp — Noun common · masculine plural absoluteHNcmpa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
N-ms — Noun common · masculine singular absoluteHNcmsa
trans-gresh'-un: From "transgress," to pass over or beyond; to overpass, as any rule prescribed as the limit of duty; to break or violate, as a law, civil or moral; the act of transgressing; the violation of a law or known principle of rectitude; breach of command; offense; crime; sin. In the Old Testament pesha`, occurs 80 times, rendered in all versions by "transgression." Its meaning is "rebellion"; see REBELLION. The word "rebellion" differs from this word in that it may be in the heart, though no opportunity should be granted for its manifestation: "An evil man seeketh only rebellion" (Pr 17:11). Here the wise man contemplates an evil heart, looking for an excuse or opportunity to rebel.
The New Testament uses parabasis, "trespass": "The law .... was added because of transgressions" (
חָשַׂךְ (chasak) is a Hebrew verb meaning to withhold or refrain. It encompasses actions like restraining, keeping back, and sparing, with nuances of preserving and holding in check. The word appears in various forms, including Qal and Niphal, indicating both active and passive meanings. There are no significant disagreements among the lexicons regarding its definitions.
חָשַׂךְ vb. withhold, refrain
Qal
withhold, keep back, keep for oneself
keep one from evil, calamity
hold in check
refrain
spare
reserve for
(abs.) restrain, check (pain) i.e. assuage
Niph. at the day of calamity the wicked is spared
base
H2820 חָשַׂךְ withhold, refrain
2820 chasak khaw-sak'
a primitive root; to restrain or (reflex.) refrain; by
implication, to refuse, spare, preserve; also (by interch.
with 2821) to observe:--assuage, X darken, forbear, hinder,
hold back, keep (back), punish, refrain, reserve, spare,
withhold.
see HEBREW for 02821
חָשַׂךְ (cha.sakh) — to withhold.
1) to withhold, restrain, hold back, keep in check, refrain
1a) (Qal)
1a1) to withhold, keep back, keep for oneself, keep from, hold in check, refrain, spare, reserve
1a2) to restrain, check
1b) (Niphal) to assuage, be spared
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singular commonHC/Vqrmsc
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 | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
The Hebrew word שָׂכַל (*sakal*) is a primitive root meaning to be prudent or circumspect. It encompasses a range of meanings including to consider, understand, teach, and prosper. The word can also refer to laying something crosswise in its Piel form. Notably, it appears in contexts that emphasize insight and wisdom.
שָׂכַל vb. be prudent
Qal be prudent, circumspect
Hiph.
look at
give attention to, consider, ponder
have insight, comprehension
cause to consider, give insight, teach
act circumspectly, prudently
H7919a שָׂכַל be prudent .be prudent, circumspect
. . look at
. give attention to, consider, ponder
. have insight, comprehension
. cause to consider, give insight, teach
. act circumspectly, prudently
. prosper, have success
. cause to prosper
H7919b שָׂכַל Pi. lay crosswise
7919 sakal saw-kal'
a primitive root; to be (causatively, make or act)
circumspect and hence, intelligent:--consider, expert,
instruct, prosper, (deal) prudent(-ly), (give) skill(-ful),
have good success, teach, (have, make to) understand(-ing),
wisdom, (be, behave self, consider, make) wise(- ly), guide
wittingly.
שָׂכַל (sa.khal) — be prudent.
1) to be prudent, be circumspect, wisely understand, prosper
1a) (Qal) to be prudent, be circumspect
1b) (Hiphil)
1b1) to look at or upon, have insight
1b2) to give attention to, consider, ponder, be prudent
1b3) to have insight, have comprehension
1b3a) insight, comprehension (subst)
1b4) to cause to consider, give insight, teach
1b4a) the teachers, the wise
1b5) to act circumspectly, act prudently, act wisely
1b6) to prosper, have success
1b7) to cause to prosper
Aramaic equivalent: se.khal (שְׂכַל "to contemplate" H7920)
שָׂכַל (sa.khal) — to cross hands.
(Piel) to lay crosswise, cross (hands)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa