Proverbs 15:2 — Word Study
WLCלְשׁ֣וֹן חֲ֭כָמִים תֵּיטִ֣יב דָּ֑עַת וּפִ֥י כְ֝סִילִ֗ים יַבִּ֥יעַ אִוֶּֽלֶת׃
BSAThe tonguelâshôwn [language, speech, or the tongue that speaks] of the wisechâkâm [intelligent, skilled, or prudent] commendsyâṭab▸ [presents, or makes attractive] knowledgedaʻath [understanding, or insight] but the mouthpeh [lip, or the edge of something] of the foolkᵉçîyl [stupid, silly, or unwise] spoutsnâbaʻ▸ [pours out, or bubbles forth] follyʼivveleth [foolishness, or silliness]
| Greek | English | Parsing |
|---|---|---|
| לְשׁ֣וֹן | [the] tongue of | Noun common, both singular construct |
| חֲ֭כָמִים | wise [people] | Adj |
| תֵּיטִ֣יב | it makes good | Verb, Hiphil, imperfect third person feminine singular |
| דָּ֑עַת | knowledge | Noun common, feminine singular absolute |
| וּפִ֥י | and [the] mouth of | Conjunction, noun common masculine singular construct |
| כְ֝סִילִ֗ים | fools | Adj |
| יַבִּ֥יעַ | it pours forth | Verb, Hiphil, imperfect third person masculine singular |
| אִוֶּֽלֶת׃ | foolishness | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The tongue of the wise commends knowledge, but the mouth of the fool spouts folly. |
| KJV | The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness. |
| ASV | The tongue of the wise uttereth knowledge aright; But the mouth of fools poureth out folly. |
| YLT | The tongue of the wise maketh knowledge good, And the mouth of fools uttereth folly. |
| WEB | The tongue of the wise commends knowledge, but the mouths of fools gush out folly. |
| BBE | Knowledge is dropping from the tongue of the wise; but from the mouth of the foolish comes a stream of foolish words. |
Where they part company is כְ֝סִילִ֗ים — see How Translations Differ.
Two main clauses contrasting wise and foolish speech, emphasizing the different outcomes of their words.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָטַב
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 15:2
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 and Folly in Speechgenerated
Proverbs 15:2 contrasts the speech of the wise and the fool, emphasizing the importance of wise communication. The surrounding verses also discuss the impact of words on relationships and the consequences of speech, illustrating how wisdom can lead to peace while folly can stir conflict.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 15:23–28 | A man takes joy in a fitting reply— and how good is a timely word! |
| 2 | Proverbs 12:23 | A shrewd man keeps his knowledge to himself, but a foolish heart proclaims its folly. |
| 3 | Proverbs 13:16 | Every prudent man acts with knowledge, but a fool displays his folly. |
| 4 | Proverbs 16:23 | The heart of the wise man instructs his mouth and adds persuasiveness to his lips. |
| 5 | Proverbs 25:11–12 | A word fitly spoken is like apples of gold in settings of silver. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — לָשׁוֹן, le.Shongenerated
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to the organ of speech and also to language itself. In this context, it signifies the spoken words of the wise, which are intended to convey knowledge and understanding.
This word appears frequently throughout the Bible, often in discussions about communication and expression. Its use here underscores the role of speech in imparting wisdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses commends for the wise and spouts for the fool, which aligns with the KJV and ASV. These versions emphasize the active role of speech in communicating knowledge versus folly.
Where translations differ is in the rendering of כְ֝סִילִ֗ים — fools (ASV, KJV) versus stupid (FBV). This reflects a choice in conveying the nature of foolishness in speech.
Sentence Structuregenerated
The verse consists of two main clauses, each with a noun phrase subject: לְשׁ֣וֹן חֲ֭כָמִים (the tongue of the wise) and וּפִ֥י כְ֝סִילִ֗ים (the mouth of the fool). The structure highlights the contrast between the two types of speech.
The first clause describes how the wise use their tongue to commend knowledge, while the second illustrates the foolishness that pours forth from the fool's mouth.
Septuagint Backgroundgenerated
The Septuagint translates לָשׁוֹן as γλῶσσα (tongue), which aligns closely with the Hebrew meaning, emphasizing the physical aspect of speech.
For אִוֶּֽלֶת, the LXX uses κακά (bad things), which broadens the interpretation to include negative outcomes of foolish speech, indicating a moral judgment.
In plain words — the whole versegenerated
Proverbs 15:2 teaches that wise people use their words to share knowledge, while foolish people speak nonsense. This verse highlights the importance of what we say and how it can affect others.
Frequently Asked Questionsgenerated
It means that wise individuals use their speech to promote understanding and insight, making knowledge attractive to others.
This indicates that foolish individuals often speak without thought, producing nonsensical or harmful words.
This contrast emphasizes the impact of our words on ourselves and others, encouraging us to choose our speech wisely.
We should strive to speak wisely and thoughtfully, using our words to uplift and share knowledge rather than to spread foolishness.
Reflection Questionsgenerated
- In what situations have I seen the difference between wise and foolish speech in my life?
- How can I ensure that my words reflect wisdom and understanding?
- What are some practical ways to commend knowledge in my conversations?
- How do I respond when I hear foolishness being spoken?
The early church on this verse — how the Fathers read it
Early church commentary references this verse to discuss the nature of wise and foolish speech, illustrating its moral implications.
The tongue of the wise adorns knowledge, etc. The tongue of the Catholic Fathers adorns the knowledge of divine words, by broadly explaining what the canonical Scripture has placed obscurely or has left written only in a historical manner.Early Church Fathers on Proverbs 15 →
And the mouth of fools pours out folly. By perversely understanding the words of sacred Scripture, and by preferring their own interpretations over its authority.Early Church Fathers on Proverbs 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 15:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe tongue of the wise useth knowledge aright,.... As the heart of a wise and good man is filled with useful knowledge, civil, moral, spiritual, and evangelical; so he takes care to communicate it,
Read John Gill on Proverbs 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.
Read Robert Jamieson on Proverbs 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUseth knowledge aright; expressing what he knows prudently and gracefully; taking due care both what, and when, and to whom, and in what manner he speaks. Poureth out, plentifully, continually, promiscuously, and vehemently, as a fountain doth waters, as this word signifies.
Read Matthew Poole on Proverbs 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:2 The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.Ver. 2. The tongue of the wise useth knowledge aright.] Heb., Deals kindly with her; offers her no abuse, by venting her unseasonably, and making her overly cheap, and little set by. Eloquence wisely ordered is very commendable, and avails much: but what a poor praise was that to the Duke of Buckingham, that speaking to the Londoners in the behalf of that usurper, Richard III, he gained the commendation, that no man could deliver so much bad matter in so good words and quaint phrases. Here was eloquentiae satis, sapientiae parum. The tongue was given us for better purpose; it was…
Read John Trapp on Proverbs 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXV. (2) Useth knowledge aright.—Brings it forth at the proper time and place.
Read Charles John Ellicott on Proverbs 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Useth knowledge aright] This is very difficult to know: - when to speak, and when to be silent; what to speak, and what to leave unspoken; the manner that is best and most suitable to the occasion, the subject, the circumstances, and the persons. All these are difficulties, often even to the wisest men. Even wise counsel may be foolishly given.
Read AdamClarke on Proverbs 15 →CambridgeThe Cambridge Bible for Schools and Colleges2. useth knowledge aright] Or, uttereth, &c. R.V. Lit. maketh good knowledge, i.e. turns it to good account, makes the best of it. Comp. “they make goodly (lit. as here, make good) images or pillars,” Hosea 10:1. The contrast is between the good use of knowledge which adds to its usefulness, and the reckless pouring forth of folly which increases its hurtfulness; between the pure stream flowing in useful channels, and the pestilential flood bursting forth unrestrained. Comp. Proverbs 13:16, and Proverbs 15:28 below.
Read Cambridge on Proverbs 15 →Albert Barnes1798–1870Barnes' Notes on the BibleUseth knowledge aright - Rather, makes knowledge goodly. The power of well-considered speech to commend true wisdom, is contrasted with the pouring (literally as in the margin) forth of folly.
Read Albert Barnes on Proverbs 15 →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 tongue of the wise commends knowledge, but the mouth of the fool spouts folly.
The tongue of the wise commends knowledge, but the mouths of fools gush out folly.
The tongue of the wise commends knowledge, but the mouth of the fool spouts folly.
The tongue of the wise treats knowledge correctly, but the mouth of the fool spouts out folly.
Tyndale line
The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.
The tongue of the wise uttereth knowledge aright; But the mouth of fools poureth out folly.
The tongue of the wise uttereth knowledge aright: but the mouth of fools poureth out folly.
The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.
The tongue of the wise vseth knowledge aright: but the mouth of fooles babbleth out foolishnesse.
Strictly literal
The tongue of the wise useth knowledge aright; but the mouth of the foolish poureth out folly.
The tongue of the wise maketh knowledge good, And the mouth of fools uttereth folly.
The tongue of the wise makes knowledge good, || And the mouth of fools utters folly.
The tongue of the wise maketh knowledge acceptable; but the mouth of fools sputtereth out folly.
The tongue of wise people compliments knowledge, but the mouth of fools pours out folly.
From the Latin
The tongue of the wise adorneth knowledge: but the mouth of fools bubbleth out folly.
Simplified
What wise people say makes knowledge attractive, but stupid people talk a lot of nonsense.
Knowledge is dropping from the tongue of the wise; but from the mouth of the foolish comes a stream of foolish words.
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 agree closely, with all words matched in the Hebrew and Greek. The Dead Sea Scrolls also reflect the same content, though some words are restored and not fully preserved.
לְשׁ֣וֹן חֲ֭כָמִים תֵּיטִ֣יב דָּ֑עַת וּפִ֥י כְ֝סִילִ֗ים יַבִּ֥יעַ אִוֶּֽלֶת׃
8 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.
[לשון] חכמים תיטיב [דעת] [ופי] כסילים יביע אולת
nothing on the leather here — 5 partly restored, 3 supplied entire by an editor.
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 15:2
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.
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
N-cs — Noun common · both singular constructHNcbsc
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 חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
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…
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
V-Hiphil-Imperf-3fs — Verb · Hiphil · imperfect third person feminine singularHVhi3fs
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
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 — AdjHAampa
- All men are, without the knowledge of God
- Deny God
Ps 14:1; 53:1
- Blaspheme God
- Reproach God
- Make a mock at sin
- Despise instruction
נָבַע (naba`) is a primitive root meaning to gush forth or bubble up. It encompasses actions like flowing, pouring out, and emitting, with uses in both literal and figurative contexts, including the utterance of words. The entries indicate that it can also refer to producing a foul odor, as in belching forth.
[נָבַע] vb. flow, spring, bubble up, poet. and late
Qal a flowing wady
Hiph. pour out, emit, cause to bubble, belch forth
base
H5042 נָבַע
5042 naba` naw-bah'
a primitive root; to gush forth; figuratively, to utter (good
or bad words); specifically, to emit (a foul odor):--belch
out, flowing, pour out, send forth, utter (abundantly).
נָבַע (na.va) — to bubble.
1) to flow, pour out, pour, gush forth, spring, bubble up, ferment
1a) (Qal) to flow
1b)(Hiphil) to pour out, emit, cause to bubble, belch forth
1b1) to pour out
1b2) to cause to bubble, ferment
1b3) to pour forth, emit, belch forth
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
אִוֶּ֫לֶת (ivveleth) refers to folly or foolishness. It is derived from a root meaning silliness, and is categorized as a feminine noun. The term appears in contexts discussing foolish behavior or actions.
אִוֶּ֫לֶת 25 n.f. folly
base
H200 אִוֶּ֫לֶת
200 'ivveleth iv-veh'-leth
from the same as 191; silliness:--folly, foolishly(-ness).
see HEBREW for 0191
אִוֶּ֫לֶת (iv.ve.let) — folly.
foolishness, folly
N-fs — Noun common · feminine singular absoluteHNcfsa