Proverbs 15:7 — Word Study
WLCשִׂפְתֵ֣י חֲ֭כָמִים יְזָ֣רוּ דָ֑עַת וְלֵ֖ב כְּסִילִ֣ים לֹא־ כֵֽן׃
BSAThe lipssâphâh [edge of speech, language] of the wisechâkâm [skilled, prudent] spreadzârâh▸ [disperse, scatter] knowledgedaʻath [understanding, insight] but notlôʼ sokên [thus, in the same way] the heartslêb [feelings, will, intellect] of foolskᵉçîyl [stupid, silly, rejecting God's wisdom]
| Greek | English | Parsing |
|---|---|---|
| שִׂפְתֵ֣י | [the] lips of | Noun common, feminine dual construct |
| חֲ֭כָמִים | wise [people] | Adj |
| יְזָ֣רוּ | they scatter | Verb, Piel, imperfect third person masculine plural |
| דָ֑עַת | knowledge | Noun common, feminine singular absolute |
| וְלֵ֖ב | and [the] heart of | Conjunction, noun common masculine singular construct |
| כְּסִילִ֣ים | fools | Adj |
| לֹא־ | [is] not | Particle |
| כֵֽן׃ | right | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The lips of the wise spread knowledge, but not so the hearts of fools. |
| KJV | The lips of the wise disperse knowledge: but the heart of the foolish doeth not so. |
| ASV | The lips of the wise disperse knowledge; But the heart of the foolish doeth not so. |
| YLT | The lips of the wise scatter knowledge, And the heart of fools [is] not right. |
| WEB | The lips of the wise spread knowledge; not so with the heart of fools. |
| BBE | The lips of the wise keep knowledge, but the heart of the foolish man is not right. |
Where they part company is כְּסִילִ֣ים — see How Translations Differ.
The sentence has a main clause followed by a contrasting clause, emphasizing the difference between wise speech and foolish hearts.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָרָה
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 15:7
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 — Contrast Between the Wise and the Foolishgenerated
Proverbs 15:7 highlights the difference between wise individuals and fools. The wise are characterized by their ability to communicate knowledge effectively, while the foolish lack the same understanding within their hearts. This verse is situated within a series of proverbs that provide insights into the nature of wisdom and folly, as seen in the surrounding verses that discuss righteousness and the consequences of one's actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 37:30 | The mouth of the righteous man utters wisdom, and his tongue speaks justice. |
| 2 | Psalm 45:2 | You are the most handsome of men; grace has anointed your lips, since God has blessed you forever. |
| 3 | Psalm 51:13–15 | Then I will teach transgressors Your ways, and sinners will return to You. |
| 4 | Psalm 71:15–18 | My mouth will declare Your righteousness and Your salvation all day long, though I cannot know their full measure. |
| 5 | Psalm 78:2–6 | I will open my mouth in parables; I will utter things hidden from the beginning, |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — שָׂפָה, sif.Teigenerated
The Hebrew word שָׂפָה (*safah*) refers to 'lips' or 'speech,' and can also signify the edge or border of something. In this context, it emphasizes the importance of communication and the sharing of knowledge.
As a feminine dual noun in construct form, it indicates a focus on the physical aspect of lips, which are the means through which the wise convey their understanding. This word is foundational in discussing how knowledge is expressed verbally.
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 fools, and so do the KJV, ASV, and YLT: all maintain the straightforward meaning of כְּסִילִ֣ים.
Where they differ is in the rendering of כְּסִילִ֣ים — stupid (FBV) opts for a more casual term, while the others retain a more formal equivalent.
Sentence Structuregenerated
The structure of the verse is governed by two main clauses: the first describes the action of the wise, while the second contrasts it with the foolish. The finite verb יְזָ֣רוּ (*they scatter*) serves as the focal point, linking the subject and the predicate.
The first clause emphasizes the wise individuals as the subject, followed by their action of spreading knowledge, while the second clause highlights the fools' hearts, underscoring their lack of wisdom.
Septuagint Backgroundgenerated
In the Septuagint, שָׂפָה is rendered as ξείλη (*lips*), which maintains the focus on speech. This choice emphasizes the act of communication as a vital aspect of wisdom.
The Greek word for fools, ἀφρόνων, suggests a broader interpretation of foolishness, highlighting not just a lack of knowledge but a deeper rejection of wisdom.
In plain words — the whole versegenerated
Proverbs 15:7 explains that wise people use their speech to share knowledge, while fools do not understand in their hearts. This verse contrasts the behaviors of the wise and the foolish, emphasizing the importance of wisdom in communication.
Frequently Asked Questionsgenerated
It means that wise individuals actively share their understanding and insights through their speech.
Fools are described as lacking understanding in their hearts, indicating a deficiency in wisdom.
Lips symbolize the means of communication, highlighting how wisdom is conveyed verbally.
This verse fits within a broader theme in Proverbs that contrasts wisdom and folly, often illustrating the consequences of each.
Reflection Questionsgenerated
- In what ways can I use my words to share knowledge with others?
- How can I discern between wise counsel and foolish advice in my life?
- What are some examples of wisdom I have encountered that have impacted my understanding?
- How do my feelings and thoughts align with the wisdom I seek to express?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, illustrating the contrast between wise and foolish behavior in their teachings.
For the heart of the wise is always like itself, because, while it rests in good persuasions, it directs itself constantly in good performance.Early Church Fathers on Proverbs 15 →
The lips of the wise spread knowledge, etc. The lips of the Catholics spread knowledge of correct faith by preaching, while the heart of heretics will be different, because it conceives betrayal as knowledge to teach.Early Church Fathers on Proverbs 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 15:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe lips of the wise disperse knowledge,.... Scatter it about for the benefit of others; they are communicative and diffusive of it unto others, that fruit may abound to their account: so the first
Read John Gill on Proverbs 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe lips of the wise disperse knowledge: but the heart of the foolish doeth not so.
Read Robert Jamieson on Proverbs 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDisperse knowledge; freely communicate to others what they know, as they have opportunity. Doeth not so; either because he hath no knowledge to disperse, or because he hath not a heart to perform his duty, or to do good to others. Or, as others render it, and as the last Hebrew word is rendered, , and elsewhere, is not right; or the place may be rendered, the heart of the foolish (understand out of the former clause, as is very usual, disperseth by his lips) that which is not right; foolish and corrupt discourse, which is fitly opposed to knowledge.
Read Matthew Poole on Proverbs 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:7 The lips of the wise disperse knowledge: but the heart of the foolish [doeth] not so.Ver. 7. The lips of the wise disperse knowledge.] They are the "lights of the world," φωστηρες, and they diffuse light wherever they come, shining as lamps or luminaries, and seeking to save themselves, and those that hear them. How did those learned scribes, our famous reformers, bring forth their rich treasure, and liberally disperse it? By preaching, writing, and every way trading their talents for the church’ s good. Farellus, with his talent, gained to the faith five cities of the Cantons, with their territories. Wycliffe, Huss, Luther, Calvin, &c., how active and fruitful were they in…
Read John Trapp on Proverbs 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) But the heart of the foolish doeth not so.—Or, disperseth that which is not right.
Read Charles John Ellicott on Proverbs 15 →CambridgeThe Cambridge Bible for Schools and Colleges7. doeth not so] So R.V. text, with the alternative in the marg. is not stedfast, or right. Maurer, however, renders (repeating disperse from the first clause) that which is not right; and compares the use of the same Heb. word, in the phrases, “thou hast well spoken,” “speak right,” “speak well:” Exodus 10:29; Numbers 27:7; Numbers 36:5.
Read Cambridge on Proverbs 15 →Albert Barnes1798–1870Barnes' Notes on the BibleNot so - The word translated “so” is taken by some in its etymological force as “strong,” “firm,” and the passage is rendered “the heart of the fool disperseth (supplied from the first clause) what is weak and unsteady,” i.
Read Albert Barnes on Proverbs 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Disperse (or diffuse) knowledge — Communicate to others for their good the knowledge which they possess. The… foolish doeth not so — Has no useful knowledge to impart. This is not a contradiction of Pro 14:33.
Read Daniel Denison Whedon 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 lips of the wise spread knowledge, but not so the hearts of fools.
The lips of the wise spread knowledge; not so with the heart of fools.
The lips of the wise spread knowledge, but not so the hearts of fools.
The lips of the wise spread knowledge, but not so the heart of fools.
Tyndale line
The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.
The lips of the wise disperse knowledge; But the heart of the foolish doeth not so.
The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.
The lips of the wise diffuse knowledge: but the heart of the foolish doeth not so.
The lippes of the wise doe spread abroade knowledge: but ye heart of the foolish doth not so.
Strictly literal
The lips of the wise disperse knowledge, but not so the heart of the foolish.
The lips of the wise scatter knowledge, And the heart of fools [is] not right.
The lips of the wise scatter knowledge, || And the heart of fools [is] not right.
The lips of the wise scatter knowledge; but the heart of fools is not reliable.
The lips of wise people scatter knowledge about, but not so the hearts of fools.
From the Latin
The lips of the wise shall disperse knowledge: the heart of fools shall be unlike.
Simplified
Wise people share their knowledge, but stupid people don't think like that.
The lips of the wise keep knowledge, but the heart of the foolish man is not right.
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 reads, "שִׂפְתֵ֣י חֲ֭כָמִים יְזָ֣רוּ דָ֑עַת וְלֵ֖ב כְּסִילִ֣ים לֹא־ כֵֽן׃" which translates to, "The lips of the wise spread knowledge, but not so the hearts of fools." The Septuagint agrees with the Masoretic Text in meaning, as all eight words match in a word-by-word correspondence, though the order and articles differ due to the nature of Greek syntax. The Dead Sea Scrolls (4Q103) preserve a similar text, with some words partially restored or supplied by an editor, indicating general agreement with the Masoretic Text but lacking complete clarity due to the restoration process. Overall, the primary witnesses align in conveying the same message about wisdom and folly.
שִׂפְתֵ֣י חֲ֭כָמִים יְזָ֣רוּ דָ֑עַת וְלֵ֖ב כְּסִילִ֣ים לֹא־ כֵֽן׃
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.
[שפתי] חכמים יזרו [דעת] [ולב] [כסילים] [לא] [כן]
nothing on the leather here — 2 partly restored, 6 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 15:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
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…
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…
זָרָה (zarah) is a Hebrew verb meaning to scatter, fan, or winnow. It encompasses various actions such as tossing about, dispersing, and spreading. The word appears in different forms, including Qal (to scatter), Niphal (to be scattered), and Piel (to intensively scatter). Notably, it is used in contexts like the scattering of the Israelites and the winnowing of grain.
[זָרָה] vb. scatter, fan, winnow (Ar. Arabic cause to fly, scatter (of wind), winnow; Aram. דְּרָא, Syriac; Eth. Ethiopic)—
Qal
scatter, the powder into which the golden calf was ground
fan, winnow
Niph. be scattered, dispersed, of Israel
Pi.
(intens. of Qal) scatter, disperse, esp. of peoples
winnow, sift
Pu. be scattered
base
H2219 [זָרָה] scatter, fan, winnow
2219 zarah zaw-raw'
a primitive root (compare 2114); to toss about; by
implication, to diffuse, winnow:--cast away, compass,
disperse, fan, scatter (away), spread, strew, winnow.
see HEBREW for 02114
זָרָה (za.rah) — to scatter.
1) to scatter, fan, cast away, winnow, disperse, compass, spread, be scattered, be dispersed
1a) (Qal)
1a1) to scatter
1a2) to fan, winnow
1b) (Niphal) to be scattered, be dispersed
1c) (Piel)
1c1) to scatter, disperse (intensive of Qal)
1c2) to winnow, sift
1d) (Pual) to be scattered, be spread out
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
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 לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
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
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
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Adj — AdjHAamsa
rit (yashar, mishpaT; dikaios, euthus): Many Hebrew words are translated "right," with different shades of meaning. Of these the two noted are the most important: yashar, with the sense of being straight, direct, as "right in the sight" of Yahweh (Ex 15:26; De 12:25, etc.), in one's own eyes (Jud 17:6), "right words" (Job 6:25 the King James Version, yosher), "right paths" (Pr 4:11 the King James Version); and mishpaT "judgment" "cause" etc., a forensic term, as "Shall not the Judge of all the earth do right?" (Ge 18:25). In