Proverbs 16:21 — Word Study
WLCלַחֲכַם־ לֵ֭ב יִקָּרֵ֣א נָב֑וֹן וּמֶ֥תֶק שְׂ֝פָתַ֗יִם יֹסִ֥יף לֶֽקַח׃
BSAThe wisechâkâm [intelligent, skilled] in heartlêb [the seat of feelings, will, and intellect] are calledqârâʼ▸ [to be known as] discerningbîyn [prudent, understanding] and pleasantmetheq [sweet, enjoyable] speechsâphâh [words, language] promotesyâçaph▸ [increases, adds to] instructionleqach [teaching, learning, doctrine]
| Greek | English | Parsing |
|---|---|---|
| לַחֲכַם־ | to [the] wise of | Preposition |
| לֵ֭ב | heart | Noun common, masculine singular absolute |
| יִקָּרֵ֣א | it is called | Verb, Niphal, imperfect third person masculine singular |
| נָב֑וֹן | discerning | Verb, Niphal, participle (active) masculine singular |
| וּמֶ֥תֶק | and sweetness of | Conjunction |
| שְׂ֝פָתַ֗יִם | lips | Noun common, feminine dual absolute |
| יֹסִ֥יף | it increases | Verb, Hiphil, imperfect third person masculine singular |
| לֶֽקַח׃ | teaching | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The wise in heart are called discerning, and pleasant speech promotes instruction. |
| KJV | The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning. |
| ASV | The wise in heart shall be called prudent; And the sweetness of the lips increaseth learning. |
| YLT | To the wise in heart is called, 'Intelligent,' And sweetness of lips increaseth learning. |
| WEB | The wise in heart shall be called prudent. Pleasantness of the lips promotes instruction. |
| BBE | The wise-hearted will be named men of good sense: and by pleasing words learning is increased. |
Where they part company is יִקָּרֵ֣א — see How Translations Differ.
The main clause is supported by descriptive phrases, highlighting the relationship between wisdom and discernment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבִּין
verbקָרָא
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 16:21
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 Instruction in Proverbsgenerated
Proverbs 16:21 emphasizes the value of wisdom in the heart, highlighting how wise individuals are recognized as discerning. This verse is situated within a broader discussion on the importance of understanding and effective communication, as seen in the surrounding verses that address the outcomes of heeding instruction and the nature of wise speech.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 16:23 | The heart of the wise man instructs his mouth and adds persuasiveness to his lips. |
| 2 | Proverbs 10:8 | A wise heart will receive commandments, but foolish lips will come to ruin. |
| 3 | Proverbs 23:15 | My son, if your heart is wise, my own heart will indeed rejoice. |
| 4 | 1 Kings 3:12 | behold, I will do what you have asked. I will give you a wise and discerning heart, so that there has never been nor will ever be another like you. |
| 5 | Romans 16:19 | Everyone has heard about your obedience, so I rejoice over you. But I want you to be wise about what is good and innocent about what is evil. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חָכָם, la.cha.kham-generated
The word חָכָם (*chakam*) refers to someone who is wise or skilled, indicating intelligence or craftiness. It encompasses various aspects of wisdom, including ethical understanding and skillfulness in technical work. The parsing as a preposition suggests it describes a state of being wise in relation to the heart.
This word's usage in Proverbs underscores the significance of wisdom as a trait that leads to discernment. The wise are not only knowledgeable but also possess the ability to apply their understanding in practical ways.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the term called for יִקָּרֵ֣א.
Sentence Structuregenerated
The finite verb יִקָּרֵ֣א, it is called, governs the sentence, with two phrases hanging off it: a noun phrase describing the subject נָב֑וֹן, discerning, and another noun phrase that serves as the object לֶֽקַח, teaching. The structure emphasizes the relationship between wisdom and effective communication.
The syntax suggests a clear connection between the wise in heart and their recognition as discerning individuals, with pleasant speech enhancing the process of instruction.
Septuagint Backgroundgenerated
The Septuagint translates חָכָם as σοφοὺς, which also means wise. This choice aligns closely with the Hebrew meaning, indicating a consistent understanding of wisdom across both texts.
The Greek word for pleasant speech is translated as λόγῳ, which emphasizes the importance of words in teaching, paralleling the Hebrew concept of effective communication.
In plain words — the whole versegenerated
Proverbs 16:21 teaches that those who are wise in heart are recognized as discerning, and that pleasant speech helps to promote teaching. This verse highlights the value of wisdom and effective communication in the context of learning.
Frequently Asked Questionsgenerated
Being wise in heart refers to possessing deep understanding and insight, allowing one to make prudent decisions.
Pleasant speech engages listeners and makes the process of learning more enjoyable, thereby enhancing the effectiveness of teaching.
Discernment is the ability to understand and judge well, which is a crucial aspect of being truly wise.
You can strive to cultivate wisdom in your heart and practice using pleasant speech to encourage and teach others.
Reflection Questionsgenerated
- In what areas of my life can I seek to grow in wisdom and understanding?
- How can I ensure that my speech is pleasant and promotes learning for those around me?
- What are some practical ways I can apply discernment in my daily decisions?
- How does my understanding of wisdom influence my interactions with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 16:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wise in heart shall be called prudent,.... He that has true wisdom in the inward part; who knows his heart and the haughtiness of it; who has the fear of God in it, which is the beginning of
Read John Gill on Proverbs 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.
Read Robert Jamieson on Proverbs 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe wise in heart shall be called prudent: the sense is either, 1. He who hath wisdom or sound knowledge in his heart, will show it by his prudence in ordering his actions. Or rather, 2. He who is truly wise, or prudent, or intelligent (all which words most commonly signify one and the same thing, both in this and in other books of Scripture) shall be so called or accounted by others. The sweetness of the lips; eloquence added to wisdom; the faculty of expressing a man’ s mind fitly, and freely, and acceptably. Increaseth learning; both in himself, for whilst a man teacheth others he improveth himself; and especially in others, who by this means are induced to hear and receive his good…
Read Matthew Poole on Proverbs 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 16:21 The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.Ver. 21. The wise in heart shall be called prudent.] He shall have the style and esteem of an intelligent, though not, haply, of an eloquent man. Of some it may be said, as Solinus saith of his poly-histor to his friend Antius, Fermentum (ut ita dicam) cognitionis, ei magis in esse, quam bracteas eloquentiae deprehendas, - You may find more worth of wisdom in them than force of words. Bonaventure requireth to a perfect speech congruity, truth, and ornament. This latter some wise men want, and it is their ornament that they neglect ornament, as Cicero writes of Atticus, and as Beza…
Read John Trapp on Proverbs 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) The sweetness of the lips increaseth learning.—Power to express the thoughts in graceful language adds greatly to the value of learning.
Read Charles John Ellicott on Proverbs 16 →CambridgeThe Cambridge Bible for Schools and Colleges21. “He who is wise will gain respect; but if he should also possess a pleasant manner of imparting his wisdom, he will be a more efficient teacher,” Rel. Tr. Soc. Commentary.
Read Cambridge on Proverbs 16 →Albert Barnes1798–1870Barnes' Notes on the BibleThe words point to the conditions of all true growth in wisdom; and he who has the gift of uttering it in winning speech increases it in himself and others.
Read Albert Barnes on Proverbs 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Prudent — Or, intelligent. Sweetness of the lips — Persuasive eloquence. If a wise man can add the charm of eloquence, his wisdom will be more instructive. “Sweetness of the lips makes a lesson better taken.” — Miller.
Read Daniel Denison Whedon on Proverbs 16 →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 wise in heart are called discerning, and pleasant speech promotes instruction.
The wise in heart shall be called prudent. Pleasantness of the lips promotes instruction.
The wise in heart are called discerning, and pleasant speech promotes instruction.
The one who is wise in heart is called discerning, and kind speech increases persuasiveness.
Tyndale line
The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.
The wise in heart shall be called prudent; And the sweetness of the lips increaseth learning.
The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.
The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.
The wise in heart shall bee called prudent: and the sweetenesse of the lippes shall increase doctrine.
Strictly literal
The wise in heart is called intelligent, and the sweetness of the lips increaseth learning.
To the wise in heart is called, 'Intelligent,' And sweetness of lips increaseth learning.
For the wise in heart is called intelligent, || And sweetness of lips increases learning.
The wise in heart is called a man of understanding; and the sweetness of the lips increaseth information.
The one who is wise in heart is called discerning and sweetness of speech improves the ability to teach.
From the Latin
The wise in heart shall be called prudent: and he that is sweet in words shall attain to greater things.
Simplified
If you think wisely you'll be called perceptive; if you speak pleasantly you'll be persuasive.
The wise-hearted will be named men of good sense: and by pleasing words learning is increased.
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: "לַחֲכַם־ לֵ֭ב יִקָּרֵ֣א נָב֑וֹן וּמֶ֥תֶק שְׂ֝פָתַ֗יִם יֹסִ֥יף לֶֽקַח׃" which translates to "The wise in heart are called discerning, and pleasant speech promotes instruction." The Septuagint, while it has a different word order and structure, matches 6 out of 8 key words with the Masoretic Text, indicating a strong agreement in the core message. However, the specific wording and arrangement differ, reflecting the translation choices made in the Greek version. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, so the Masoretic Text remains the primary witness for the wording of Proverbs 16:21.
לַחֲכַם־ לֵ֭ב יִקָּרֵ֣א נָב֑וֹן וּמֶ֥תֶק שְׂ֝פָתַ֗יִם יֹסִ֥יף לֶֽקַח׃
6 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 16:21
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 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)
Prep | Adj — PrepositionHR/Aamsc
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 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)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
מֶ֫תֶק (metheq) refers to sweetness, particularly in the context of pleasantness in discourse. It is derived from a related root word, מָתַק (māṭaq), which also conveys the idea of sweetness. The entries consistently emphasize this notion of sweetness without any noted disagreements.
מֶ֫תֶק n.m. sweetness
base
H4986 מֶ֫תֶק
4986 metheq meh'-thek
from 4985; figuratively, pleasantness (of
discourse):--sweetness.
see HEBREW for 04985
מֶ֫תֶק (me.teq) — sweetness.
sweetness
Conj | N-ms — ConjunctionHC/Aamsc
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 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 absoluteHNcfda
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
לֶ֫קַח (leqach) refers to learning or teaching, encompassing both the act of instruction and the content taught. It implies something received, whether as personal insight or as a doctrine. The term can also carry a negative connotation, suggesting persuasion or inveiglement. The entries collectively highlight its use in contexts of education and influence.
לֶ֫קַח n.m. learning, teaching (concrete; prob. what is received)
instruction, subjective, as personal acquirement
teaching, obj., as thing taught; also = teaching-power, persuasiveness
base
H3948 לֶ֫קַח learning, teaching (concrete; prob. what is received) . instruction, subjective, as personal acquirement
. teaching, obj., as thing taught; also = teaching-power, persuasiveness
3948 leqach leh'-kakh
from 3947; properly, something received, i.e. (mentally)
instruction (whether on the part of the teacher or hearer);
also (in an active and sinister sense)
inveiglement:--doctrine, learning, fair speech.
see HEBREW for 03947
לֶ֫קַח (le.qach) — teaching.
1) learning, teaching, insight
1a) instruction (obj)
1b) teaching (thing taught)
1b1) teaching-power
1b2) persuasiveness
N-ms — Noun common · masculine singular absoluteHNcmsa
→ See INSTRUCTION
→ See MINISTERS, DUTIES OF