Proverbs 11:2 — Word Study
WLCבָּֽא־ זָ֭דוֹן וַיָּבֹ֣א קָל֑וֹן וְֽאֶת־ צְנוּעִ֥ים חָכְמָֽה׃
BSAWhen pridezâdôwn [arrogance comes, pride commeth] comesbôwʼ [then comes, follows] disgraceqâlôwn [shame, dishonor] followsbôwʼ▸ but withʼêth [the lowly] humilitytsânaʻ [being humble, modest] comes wisdomchokmâh [is, skill, prudence, good judgment]
| Greek | English | Parsing |
|---|---|---|
| בָּֽא־ | it comes | Verb, Qal, participle (active) masculine singular |
| זָ֭דוֹן | pride | Noun common, masculine singular absolute |
| וַיָּבֹ֣א | and it came | Verb, Qal, sequential imperfect third person masculine singular |
| קָל֑וֹן | shame | Noun common, masculine singular absolute |
| וְֽאֶת־ | and [is] with | Conjunction, preposition |
| צְנוּעִ֥ים | modest [people] | Adj |
| חָכְמָֽה׃ | wisdom | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When pride comes, disgrace follows, but with humility comes wisdom. |
| KJV | When pride cometh, then cometh shame: but with the lowly is wisdom. |
| ASV | When pride cometh, then cometh shame; But with the lowly is wisdom. |
| YLT | Pride hath come, and shame cometh, And with the lowly [is] wisdom. |
| WEB | When pride comes, then comes shame, but with humility comes wisdom. |
| BBE | When pride comes, there comes shame, but wisdom is with the quiet in spirit. |
The translations agree on the essential meaning of the verse, focusing on the relationship between pride and humility.
The sentence is structured with a main clause followed by a result clause and a contrast clause, clearly delineating the consequences of pride and humility.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזָדוֹן
verbבּוֹא
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 11:2
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 Proverbsgenerated
Proverbs 11:2 discusses the relationship between pride and humility, illustrating how pride results in disgrace while humility is associated with wisdom. This verse is part of a broader discourse on ethical behavior and the consequences of one's attitudes, as seen in the surrounding verses. The teachings found in Proverbs often emphasize the importance of humility and the pitfalls of arrogance, which are echoed throughout the book.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 3:34–35 | He mocks the mockers, but gives grace to the humble. |
| 2 | Proverbs 16:18–19 | Pride goes before destruction, and a haughty spirit before a fall. |
| 3 | Daniel 4:30–32 | the king exclaimed, “Is this not Babylon the Great, which I myself have built by the might of my power as a royal residence and for the glory of my majesty?” |
| 4 | Luke 14:8–11 | “When you are invited to a wedding banquet, do not sit in the place of honor, in case someone more distinguished than you has been invited. |
| 5 | Luke 18:14 | I tell you, this man, rather than the Pharisee, went home justified. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — זָדוֹן, Za.dongenerated
The noun זָדוֹן (zadown) signifies pride or arrogance, often implying a sense of insolence or presumptuousness. Its usage in this verse highlights the negative consequences of such an attitude, linking it directly to disgrace.
This word appears in various contexts within the Hebrew Bible, consistently emphasizing the dangers of prideful behavior. The parsing indicates that it is a masculine singular noun, which reinforces its role as a subject in the sentence.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which translates the verse as 'When pride comes, disgrace follows, but with humility comes wisdom.' The KJV and ASV agree with this rendering, maintaining the same phrasing and meaning.
Sentence Structuregenerated
The verse consists of two main clauses linked by a conjunction, with each clause presenting a cause-and-effect relationship: pride leads to disgrace, while humility leads to wisdom. The finite verbs 'comes' and 'follows' govern their respective subjects, establishing a clear contrast between the two attitudes.
The structure emphasizes the consequences of pride and humility, with the subjects 'pride' and 'humility' positioned to highlight their respective outcomes.
Septuagint Backgroundgenerated
The Septuagint translates בָּֽא־ as εἰσέλθῃ, which means 'to enter' or 'to come in.' This choice reflects a similar concept of arrival, suggesting that pride enters a person's life and brings disgrace with it.
The Greek word for pride, ὕβρις, emphasizes the idea of arrogance and insolence, aligning closely with the Hebrew meaning and reinforcing the moral lesson of the verse.
In plain words — the whole versegenerated
Proverbs 11:2 teaches that when pride enters a person’s life, it leads to disgrace. In contrast, humility brings wisdom. This verse is part of a collection of wise sayings that guide moral behavior.
Frequently Asked Questionsgenerated
This verse indicates that pride leads to disgrace, emphasizing the negative consequences of an arrogant attitude.
Humility is portrayed as a precursor to wisdom, suggesting that a modest attitude allows for better understanding and insight.
It encapsulates a core teaching of Proverbs regarding the importance of humility and the dangers of pride, which are recurrent themes throughout the book.
By recognizing the value of humility and being aware of the pitfalls of pride, we can cultivate a more wise and prudent approach to our actions and decisions.
Reflection Questionsgenerated
- In what situations have I seen pride lead to negative outcomes in my life or the lives of others?
- How can I practice humility in my daily interactions with others?
- What are some ways to seek wisdom in my decisions rather than relying on pride?
- How does this verse challenge my understanding of success and achievement?
The early church on this verse — how the Fathers read it
Early commentators, such as Bede, reference this verse to discuss the moral implications of pride and humility, emphasizing the need for humility to attain wisdom.
"Where there is pride," etc. Because they behave arrogantly and insultingly, through contempt or ignorance of discipline, they insult their neighbors; or certainly because everyone who exalts himself will be humbled (Luke XIV, XVIII).Early Church Fathers on Proverbs 11 →
"But where there is humility," etc. "You have hidden these things from the wise and prudent, and revealed them to little children" (Matt. XI; Luke X), that is, to the humble.Early Church Fathers on Proverbs 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 11:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[When] pride cometh, then cometh shame,.... The one follows the other, or rather keep pace together; as soon as one comes, the other comes; as in the case of the angels that sinned, Adam and Eve,
Read John Gill on Proverbs 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen pride cometh, then cometh shame: but with the lowly is wisdom. (When) pride cometh, then cometh shame - a play upon like sounds in Hebrew ( zaadown (H2087), kalon (G2570)).
Read Robert Jamieson on Proverbs 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen pride cometh, then cometh shame; pride, as it is the effect of folly, so it bringeth a man to contempt and destruction, such persons being commonly hated both by God and by all men. With the lowly is wisdom; whereby they are kept from those foolish and wicked actions which expose men to shame.
Read Matthew Poole on Proverbs 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 11:2 [When] pride cometh, then cometh shame: but with the lowly [is] wisdom.Ver. 2. When pride cometh.] Where pride is in the saddle, shame is on the crupper, tanquam Nemesis a tergo. He is a "proud fool," saith our English proverb. Proud persons, while they leave their standing and would rise above the top of their places, fail of their footing, and fall to the bottom. But with the lowly is wisdom.] Which maketh the face to shine. Pride proceeds from folly, and procures contempt. But "God gives grace to the humble"; that is, as some sense it, good repute and report among men. Who am I? saith Moses; and yet who fitter than he to go to Pharaoh? He refused to be Pharaoh’ s daughter’…
Read John Trapp on Proverbs 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Then cometh shame.—For they have not the grace of God to keep them from falling. (See above on Proverbs 6:17.)
Read Charles John Ellicott on Proverbs 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. When pride cometh] The proud man thinks much more of himself than any other can do; and, expecting to be treated according to his own supposed worth, which treatment he seldom meets with, he is repeatedly mortified, ashamed, confounded, and rendered indignant. With the lowly] צנועים tsenuim, ταπεινων, the humble, the modest, as opposed to the proud, referred to in the first clause. The humble man looks for nothing but justice; has the meanest opinion of himself; expects nothing in the way of commendation or praise; and can never be disappointed but in receiving praise, which he neither expects nor desires.
Read AdamClarke on Proverbs 11 →CambridgeThe Cambridge Bible for Schools and Colleges2. wisdom] We should rather have expected honour, as a parallel to shame in the first clause. But wisdom is the root of honour. Comp. Proverbs 15:33, Proverbs 18:12.
Read Cambridge on Proverbs 11 →Albert Barnes1798–1870Barnes' Notes on the BibleA rabbinic paraphrase of the second clause is: “Lowly souls become full of wisdom as the low place becomes full of water.”
Read Albert Barnes on Proverbs 11 →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 pride comes, disgrace follows, but with humility comes wisdom.
When pride comes, then comes shame, but with humility comes wisdom.
When pride comes, disgrace follows, but with humility comes wisdom.
When pride comes, then comes disgrace, but with humility comes wisdom.
Tyndale line
When pride cometh, then cometh shame: but with the lowly is wisdom.
When pride cometh, then cometh shame; But with the lowly is wisdom.
When pride cometh, then cometh shame: but with the lowly is wisdom.
When pride cometh, then cometh shame: but with the lowly is wisdom.
When pride commeth, then commeth shame: but with the lowly is wisdome.
Strictly literal
[When] pride cometh, then cometh shame; but with the lowly is wisdom.
Pride hath come, and shame cometh, And with the lowly [is] wisdom.
Pride has come, and shame comes, || And wisdom [is] with the lowly.
When pride cometh, then cometh disgrace; but with the modest there is wisdom.
When pride comes, then comes disgrace, but with humility comes wisdom.
From the Latin
Where pride is, there also shall be reproach: but where humility is, there also is wisdom.
Simplified
With pride comes disgrace, but with humility comes wisdom.
When pride comes, there comes shame, but wisdom is with the quiet in spirit.
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 6 out of 7 words matched. The Septuagint's translation reflects a similar understanding of the concepts of pride and humility, though its syntax differs from the Hebrew.
בָּֽא־ זָ֭דוֹן וַיָּבֹ֣א קָל֑וֹן וְֽאֶת־ צְנוּעִ֥ים חָכְמָֽה׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 11:2
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
זָדוֹן (zadown) refers to concepts of insolence and presumptuousness, indicating a sense of arrogance or pride. It is derived from the root word meaning arrogance. The entries consistently highlight these themes without significant disagreement.
זָדוֹן n.m. insolence, presumptuousness
base
H2087 זָדוֹן insolence, presumptuousness
2087 zadown zaw-done'
from 2102; arrogance:--presumptuously, pride, proud (man).
see HEBREW for 02102
זָדוֹן (za.don) — arrogance.
pride, insolence, presumptuousness, arrogance
N-ms — Noun common · masculine singular absoluteHNcmsa
→ General scriptures concerning Ex 18:10,11; Le 26:19; De 8:11-14,17-20; Jud 9:14,15; 1Sa 2:3-5; 1Ki 20:11; 2Ki 14:9,10; 2Ch 25:18,19; Job 11:12; 12:2,3; 13:2,5; 15:1-13; 18:3; 21:31,32; 32:9-13; 37:24; Ps 9:20; 10:2-6,11; 12:4; 18:27; 31:23; 49:11; 52:7; 73:6,8,9; 75:4-6; 101:5; 119:21,69,70,78; 138:6;
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
קָלוֹן (qalown) refers to concepts of dishonor and shame, encompassing personal disgrace and national ignominy. It is derived from the root meaning associated with disgrace. The entries consistently highlight its negative connotations related to reputation and honor.
קָלוֹן n.m. ignominy, dishonour
base
H7036 קָלוֹן ignominy, dishonour
7036 qalown kaw-lone'
from 7034; disgrace; (by implication) the pudenda:--
confusion, dishonour, ignominy, reproach, shame.
see HEBREW for 07034
קָלוֹן (qa.lon) — dishonor.
1) shame, disgrace, dishonour, ignominy
1a) ignominy (of nation)
1b) dishonour, disgrace (personal)
N-ms — Noun common · masculine singular absoluteHNcmsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Conj | Prep — Conjunction · prepositionHC/R
צָנַע (tsana') is a Hebrew word that means to be humble or modest. It is derived from a primitive root and can function as both a verb and an adjective, with related forms like צָנוּעַ (tsanu'a) also meaning modest. The word appears in contexts emphasizing humility, such as in Micah 6:8 and Proverbs 11:2.
[צָנַע] vb. be modest, humble (perhaps prop. be retired);—Hiph. Mi 6:8
ref
[צָנוּעַ] adj. modest;—pl. Pr 11:2
ref
H6800a צָנַע be modest, humble H6800b צָנוּעַ modest
6800 tsana` tsaw-nah'
a primitive root; to humiliate:--humbly, lowly.
צָנַע (tsa.na) — be humble.
1) to be humble, be modest, be lowly
1a) (Qal) to show humility
2) (Hiphil) modest
צָנוּעַ (tsa.nu.a) — humble.
adj
modest
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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…