Proverbs 18:2 — Word Study
WLCלֹֽא־ יַחְפֹּ֣ץ כְּ֭סִיל בִּתְבוּנָ֑ה כִּ֝֗י אִֽם־ בְּהִתְגַּלּ֥וֹת לִבּֽוֹ׃
BSAA foolkᵉçîyl [stupid, foolish, rejecting God's wisdom] does notlôʼ delightchâphêts▸ [take pleasure, be pleased] in understandingtâbûwn [insight, wisdom, discretion] but onlykîy [exclusively] in airinggâlâh [expressing, revealing] his opinionslêb [thoughts, heart's desires, own mind]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יַחְפֹּ֣ץ | he delights | Verb, Qal, imperfect third person masculine singular |
| כְּ֭סִיל | a fool | Adj |
| בִּתְבוּנָ֑ה | in understanding | Preposition, noun common feminine singular absolute |
| כִּ֝֗י | that | Particle |
| אִֽם־ | except | Particle |
| בְּהִתְגַּלּ֥וֹת | in revealing itself | Preposition, verb hithpael infinitive construct common |
| לִבּֽוֹ׃ | heart his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A fool does not delight in understanding, but only in airing his opinions. |
| KJV | A fool hath no delight in understanding, but that his heart may discover itself. |
| ASV | A fool hath no delight in understanding, But only that his heart may reveal itself. |
| YLT | A fool delighteth not in understanding, But — in uncovering his heart. |
| WEB | A fool has no delight in understanding, but only in revealing his own opinion. |
| BBE | A foolish man has no pleasure in good sense, but only to let what is in his heart come to light. |
Where they part company is כְּסִיל — see How Translations Differ.
The verse features a main clause with a contrastive conjunction, highlighting the fool's lack of delight in understanding versus his focus on expressing opinions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכְּסִיל
verbחָפֵץ
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 18:2
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 Proverbsgenerated
Proverbs 18:2 contrasts the attitudes of a fool with the pursuit of wisdom. The surrounding verses emphasize the importance of understanding and sound judgment, highlighting the consequences of foolishness. This section serves as a reminder of the value of discernment in our thoughts and actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:7–22 | The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline. |
| 2 | Proverbs 17:16 | Why should the fool have money in his hand with no intention of buying wisdom? |
| 3 | Psalm 1:1–2 | Blessed is the man who does not walk in the counsel of the wicked, or set foot on the path of sinners, or sit in the seat of mockers. |
| 4 | Matthew 8:34 | Then the whole town went out to meet Jesus. And when they saw Him, they begged Him to leave their region. |
| 5 | 1 Corinthians 8:1 | Now about food sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — כְּסִיל, Ke.silgenerated
The word כְּסִיל (ke.sil) is an adjective that describes a fool or someone who is foolish and simple-minded. It is often associated with a rejection of God's wisdom, indicating a lack of insight and understanding. The parsing as an adjective suggests it describes a characteristic of the person rather than an action.
In this verse, the fool is contrasted with the wise, as he does not delight in understanding but rather in voicing his own opinions. This highlights the foolishness of prioritizing personal expression over the pursuit of wisdom.
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 a fool, and so do the KJV, ASV, and others: all maintain the straightforward description of foolishness.
Where others part company with the BSB they part company over the rendering of כְּסִיל. Some versions, like the FBV, use stupid, while the BBE opts for foolish. These variations reflect different nuances in interpreting the Hebrew term.
Sentence Structuregenerated
The verse contains a main clause with a finite verb, יַחְפֹּ֣ץ (he delights), which governs the subject כְּסִיל (a fool) and two phrases that elaborate on what the fool does not take pleasure in: בִּתְבוּנָ֑ה (in understanding) and בְּהִתְגַּלּ֥וֹת (in revealing itself). The structure emphasizes the fool's rejection of wisdom.
The word order places the negative particle לֹא (not) at the beginning, underscoring the fool's lack of delight in understanding, which is central to the message of the verse.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew כְּסִיל is rendered as ἀφροσύνῃ (foolishness), which broadens the concept from merely being a fool to embodying a state of folly. This choice reflects an interpretation that emphasizes the nature of foolishness rather than just the label of a fool.
The Greek translation also captures the essence of the original Hebrew, maintaining the contrast between the fool and the pursuit of understanding.
In plain words — the whole versegenerated
Proverbs 18:2 tells us that a fool does not take pleasure in understanding but only in expressing his own opinions. This verse warns against the foolishness of prioritizing personal thoughts over the pursuit of wisdom and insight.
Frequently Asked Questionsgenerated
A fool is someone who lacks understanding and rejects wisdom, focusing instead on expressing personal opinions.
Understanding is crucial because it leads to wisdom and sound judgment, helping individuals make better decisions.
To avoid foolishness, one should seek wisdom, be open to learning, and prioritize understanding over simply voicing opinions.
Consequences of foolishness include poor decision-making, a lack of insight, and potential harm to oneself and others.
Reflection Questionsgenerated
- In what areas of my life do I prioritize my opinions over understanding?
- How can I cultivate a greater desire for wisdom and insight?
- What steps can I take to ensure I am not acting foolishly in my decisions?
- How does this verse challenge my current thinking about knowledge and understanding?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 18:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA fool hath no delight in understanding,.... In natural understanding, and in the improvement of his mind in it; he delights not in books, nor in the conversation of men of learning and sense: or in
Read John Gill on Proverbs 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA fool hath no delight in understanding, but that his heart may discover itself. A fool hath no delight in understanding (for its own sake), but that his heart may discover itself. Display of self is his aim.
Read Robert Jamieson on Proverbs 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn understanding; in getting sound and saving knowledge, either by his own study, or by the instructions of wise and good men. But that his heart may discover itself. Heb. but (his delight is) in the discovery of his own heart, i.e. in uttering that folly and wickedness which is in his heart; being more forward to speak than to hear, which is one badge of a fool.
Read Matthew Poole on Proverbs 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 18:2 A fool hath no delight in understanding, but that his heart may discover itself.Ver. 2. A fool hath no delight in understanding, but that his heart may discover itself.] Or, In discovering his own heart - i.e., in following his own humour, against all that can be said to the contrary. He is wilful, and so stands as a stake in the midst of a stream; lets all pass by him, but he stands where he was. It is easier to deal with twenty men’ s reasons, than with one man’ s will. He hath made his conclusion, you may as soon remove a rock as him. Quicquid vult valde vult, quicquid vult sanctum est. His will is his rule, and when a man hath said and done his utmost to convince him by…
Read John Trapp on Proverbs 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) But that his heart may discover itself—i.e., unless his cleverness can be displayed thereby; he does not prize understanding for itself, apart from his own interests.
Read Charles John Ellicott on Proverbs 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. But that his heart may discover itself.] It is a fact that most vain and foolish people are never satisfied in company, but in showing their own nonsense and emptiness. But this verse may be understood as confirming the view already given of the preceding, and may be translated thus: "But a fool doth not delight in understanding, though it should even manifest itself:" so I understand כי אם בהתגלות ki im behithgalloth. The separated person seeks understanding in every hidden thing, and feels his toil well repaid when he finds it, even after the most painful and expensive search: the other regards it not, though its secret springs should be laid open to him without toil or expense.
Read AdamClarke on Proverbs 18 →CambridgeThe Cambridge Bible for Schools and Colleges2. but that] The added word in R.V., but only that, brings out the force of the Heb.; q.d. so far from having any delight in understanding, his only delight is in blurting out his own ideas and opinions. There is perhaps, as Speaker’s Comm. suggests, an implied contrast with the “other form of egotism,” condemned in the preceding verse.
Read Cambridge on Proverbs 18 →Albert Barnes1798–1870Barnes' Notes on the BibleAnother form of egotism. In “understanding,” i. e., self-knowledge, the “fool” finds no pleasure; but self-assertion, talking about himself and his own opinions, is his highest joy.
Read Albert Barnes on Proverbs 18 →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
A fool does not delight in understanding, but only in airing his opinions.
A fool has no delight in understanding, but only in revealing his own opinion.
A fool does not delight in understanding, but only in airing his opinions.
A fool takes no pleasure in understanding but only in disclosing what is on his mind.
Tyndale line
A fool hath no delight in understanding, but that his heart may discover itself.
A fool hath no delight in understanding, But only that his heart may reveal itself.
A fool hath no delight in understanding, but only that his heart may reveal itself.
A fool hath no delight in understanding, but that his heart may reveal itself.
A foole hath no delite in vnderstanding: but that his heart may be discouered.
Strictly literal
A fool hath no delight in understanding, but only that his heart may reveal itself.
A fool delighteth not in understanding, But — in uncovering his heart.
A fool does not delight in understanding, || But in uncovering his heart.
A fool hath no delight in understanding, but in laying open what is in his heart.
A fool finds no pleasure in understanding, but only in revealing what is in his own heart.
From the Latin
A fool receiveth not the words of prudence: unless thou say those things which are in his heart.
Simplified
Stupid people have no interest in trying to understand, they only want to express their opinions.
A foolish man has no pleasure in good sense, but only to let what is in his heart come to light.
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 states, "A fool does not delight in understanding, but only in airing his opinions." The Septuagint, while it retains some of the key terms, presents a different structure and wording that does not directly translate to the same meaning as the Masoretic Text. The exact wording of the Septuagint is not provided here, but it is noted that 6 of the 8 words correspond, indicating some agreement in content but a divergence in expression. The Samaritan Pentateuch and the Dead Sea Scrolls are not mentioned in this context, suggesting they may not provide additional insight or agreement on this specific verse.
לֹֽא־ יַחְפֹּ֣ץ כְּ֭סִיל בִּתְבוּנָ֑ה כִּ֝֗י אִֽם־ בְּהִתְגַּלּ֥וֹת לִבּֽוֹ׃
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 18:2
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.
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
חָפֵץ (chaphets) is a Hebrew verb meaning to delight in or take pleasure in something. It can refer to both human desire and divine pleasure, indicating a sense of inclination or favor. The word is also noted to mean to bend down, though this usage is rare. The entries suggest a range of meanings focused on desire and pleasure.
ref
H2654a חָפֵץ delight in H2654b חָפֵץ bend down
2654 chaphets khaw-fates'
a primitive root; properly, to incline to; by implication
(literally but rarely) to bend; figuratively, to be pleased
with, desire:--X any at all, (have, take) delight, desire,
favour, like, move, be (well) pleased, have pleasure, will,
would.
חָפֵץ (cha.phets) — to delight in.
1) to delight in, take pleasure in, desire, be pleased with
1a) (Qal)
1a1) of men
1a1a) to take pleasure in, delight in
1a1b) to delight, desire, be pleased to do
1a2) of God
1a2a) to delight in, have pleasure in
1a2b) to be pleased to do
חָפַץ (ch.ph) — to sway.
1) to move, bend down
1a) (Qal) to bend down
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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 — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
תְּבוּנָה (tebunah) means understanding and encompasses intelligence, skill, and insight. It can refer to both the act of understanding and the faculty itself, as well as the object of knowledge. The term is personified as a teacher in some contexts.
תְּבוּנָה n.f. understanding
the act
the faculty
the object of knowledge
personified as teacher.
base
H8394 תְּבוּנָה understanding
8394 tabuwn taw-boon'
and (feminine) tbuwnah {teb-oo-naw'}; or towbunah
{to-boo-naw'}; from 995; intelligence; by implication, an
argument; by extension, caprice:--discretion, reason,
skilfulness, understanding, wisdom.
see HEBREW for 0995
תְּבוּנָה (ta.vu.nah) — understanding.
1) understanding, intelligence
1a) the act of understanding
1a1) skill
1b) the faculty of understanding
1b1) intelligence, understanding, insight
1c) the object of knowledge
1d) teacher (personification)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
Prep | V-Hithpael-Inf-a — Preposition · verb hithpael infinitive construct commonHR/Vtcc
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms