Proverbs 2:6 — Word Study
WLCכִּֽי־ יְ֭הוָה יִתֵּ֣ן חָכְמָ֑ה מִ֝פִּ֗יו דַּ֣עַת וּתְבוּנָֽה׃
BSAForkîy [because of this reason] ◂the LORDYᵉhôvâh [Yehovah, The covenant Name of God] givesnâthan▸ [grants, bestows] wisdomchokmâh [skill, prudence, or good judgment] from His mouthpeh [lips, the source of speech] come knowledgedaʻath [proceed, flow out, understanding, insight] and understandingtâbûwn [intelligence, discernment]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| יְ֭הוָה | Yahweh | Noun proper |
| יִתֵּ֣ן | he gives | Verb, Qal, imperfect third person masculine singular |
| חָכְמָ֑ה | wisdom | Noun common, feminine singular absolute |
| מִ֝פִּ֗יו | from mouth his | Preposition, noun common masculine singular construct, suffix |
| דַּ֣עַת | knowledge | Noun common, feminine singular absolute |
| וּתְבוּנָֽה׃ | and understanding | Conjunction, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the LORD gives wisdom; from His mouth come knowledge and understanding. |
| KJV | For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. |
| ASV | For Jehovah giveth wisdom; Out of his mouth cometh knowledge and understanding: |
| YLT | For Jehovah giveth wisdom, From His mouth knowledge and understanding. |
| WEB | For Yahweh gives wisdom. Out of his mouth comes knowledge and understanding. |
| BBE | For the Lord gives wisdom; out of his mouth come knowledge and reason: |
The translations agree in rendering the key terms consistently, particularly חָכְמָ֑ה as wisdom.
The main clause is supported by a prepositional phrase and a noun phrase that detail the source and the result of the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbנָתַן
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 2:6
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 — The Value of Wisdomgenerated
Proverbs 2:6 emphasizes that wisdom is a gift from the LORD, and it highlights the importance of seeking knowledge and understanding from Him. This verse is part of a larger discourse on the benefits of wisdom, which includes discernment and protection for those who pursue it, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 31:3 | And I have filled him with the Spirit of God, with skill, ability, and knowledge in all kinds of craftsmanship, |
| 2 | 1 Kings 3:9–12 | Therefore give Your servant an understanding heart to judge Your people and to discern between good and evil. For who is able to govern this great people of Yours?” |
| 3 | 1 Kings 4:29 | And God gave Solomon wisdom, exceedingly deep insight, and understanding beyond measure, like the sand on the seashore. |
| 4 | 1 Chronicles 22:12 | Above all, may the LORD give you insight and understanding when He puts you in command over Israel, so that you may keep the Law of the LORD your God. |
| 5 | Job 32:8 | But there is a spirit in a man, the breath of the Almighty, that gives him understanding. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — חָכְמָ֑ה, chokh.mahgenerated
The word חָכְמָ֑ה (chokmah) refers to wisdom, encompassing skill, prudence, and good judgment. It is derived from the root word for wisdom, חָכַם (chakam), and is often associated with practical and ethical considerations in life.
In this verse, wisdom is presented as a gift from the LORD, indicating that it is not merely acquired through human effort but is bestowed by God. The parsing as a noun in the feminine singular absolute suggests that wisdom is a complete and essential quality.
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.
Sentence Structuregenerated
The main verb is יִתֵּ֣ן, he gives, and it governs the object חָכְמָ֑ה, wisdom. The structure of the verse emphasizes the action of giving, with a prepositional phrase indicating the source of knowledge and understanding.
The verse follows a straightforward subject-verb-object order, with the subject יְ֭הוָה (Yahweh) at the beginning, clearly establishing who is performing the action of giving wisdom.
Septuagint Backgroundgenerated
The Septuagint uses κύριος (kurios) for יְ֭הוָה, indicating a translation choice that retains the reverence for God's name. This choice aligns with the Greek tradition of using Lord to denote divine authority.
The Greek word σοφίαν (sophian) corresponds to חָכְמָ֑ה, emphasizing the concept of wisdom in a way that resonates with the Greek audience's understanding of the term.
In plain words — the whole versegenerated
Proverbs 2:6 tells us that the LORD gives wisdom, and from His mouth come knowledge and understanding. This verse highlights that wisdom is a divine gift, emphasizing the importance of seeking it from God.
Frequently Asked Questionsgenerated
It means that wisdom is a gift from God, not something that can be earned or acquired solely through human effort.
This phrase indicates that knowledge and understanding originate from God's revelation and teaching.
Wisdom is essential for making sound decisions and understanding life, as it leads to discernment and insight.
Examples include Solomon's request for wisdom in 1 Kings 3:9 and the teachings found throughout the book of Proverbs.
Reflection Questionsgenerated
- In what ways have I experienced the wisdom of the LORD in my life?
- How can I seek knowledge and understanding from God's Word?
- What steps can I take to apply wisdom in my daily decisions?
- How does understanding the source of wisdom change my perspective on learning?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine and Bede, reference this verse to discuss the nature of wisdom and its divine origin.
Students of these revered writings should be advised not only to learn the kinds of expressions in the holy Scriptures, to notice carefully how they are customarily expressed there,Early Church Fathers on Proverbs 2 →
For the Lord gives wisdom. This verse refers to what was said above: For if you call out for wisdom, and so on, until it says: And you will find the knowledge of God.Early Church Fathers on Proverbs 2 →
And from his mouth comes wisdom and understanding. In this verse, that ineffable and coeternal wisdom born of God the Father may be understood, of which it is elsewhere said: I came forth from the mouth of the Most High,Early Church Fathers on Proverbs 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 2:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the Lord giveth wisdom,.... Natural wisdom in all its branches, with all its improvements, and in its utmost latitude and perfection; and spiritual wisdom, which lies in the knowledge of a man's
Read John Gill on Proverbs 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. For the Lord giveth wisdom: out of his mouth (cometh) knowledge and understanding. Solomon knew this by experience (1 Kings 3:9; 1 Kings 3:12; cf.
Read Robert Jamieson on Proverbs 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGiveth wisdom, Heb. will give; hath promised to give it, to wit, to those that so seek it; whereby he also teacheth them not to ascribe any wisdom which they may obtain unto their own wit and industry, but only unto God’ s favour and blessing. Out of his mouth from his word, or appointment, and good will; as the word of God is taken, .
Read Matthew Poole on Proverbs 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 2:6 For the LORD giveth wisdom: out of his mouth [cometh] knowledge and understanding.Ver. 6. Out of his mouth cometh knowledge.] If it could be said by the divine chronologer, Ex Adami sapientissimi doctoris ore promanavit tanquam ex fonte quicquid in mundo est utilium doctrinarum, disciplinarum, scientiae et sapientiae - Out of Adam’ s mouth, even after the fall, as out of a fountain, flowed all the profitable knowledge, skill, and wisdom in the world: how much better may the same be said of "the only wise God," who is "wonderful in counsel, and excellent in working." Platonici lumen mentiam esse dixerunt ad discenda omnia, eundem ipsum Deum quo facta sunt omnia. The Platonists…
Read John Trapp on Proverbs 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) For the Lord giveth wisdom.—As St. James (Proverbs 1:5) expresses it, He gives it to every man “liberally, and upbraideth not:” i.e., blames him not for asking it.
Read Charles John Ellicott on Proverbs 2 →CambridgeThe Cambridge Bible for Schools and Colleges6. For] Maurer rightly insists that this and two following verses are not a parenthesis, but an integral part of the main argument; q.d. I said that by diligent search after wisdom thou shouldest attain to the fear of Jehovah and the knowledge of God; and I said so because that knowledge involves the true conception of God, as the Fountain of all wisdom, and the right attitude towards Him of reverent expectation, which like the prophet’s “golden pipes” (Zechariah 4:2) brings your earnest desire to receive into contact with His readiness to give. Comp. James 1:5.
Read Cambridge on Proverbs 2 →Albert Barnes1798–1870Barnes' Notes on the BiblePeople do not gain wisdom by any efforts of their own, but God gives it according to the laws of His own goodness.
Read Albert Barnes on Proverbs 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. The teacher proceeds to give obvious reasons for the assertion just made, (Proverbs 2:5,) and motives of great encouragement to his pupil to pursue the outline of action to which he urges. For the Lord — Jehovah.
Read Daniel Denison Whedon on Proverbs 2 →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
For the LORD gives wisdom; from His mouth come knowledge and understanding.
For Yahweh gives wisdom. Out of his mouth comes knowledge and understanding.
For the LORD gives wisdom; from His mouth come knowledge and understanding.
For the Lord gives wisdom, and from his mouth comes knowledge and understanding.
Tyndale line
For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding.
For Jehovah giveth wisdom; Out of his mouth cometh knowledge and understanding:
For the LORD giveth wisdom; out of his mouth cometh knowledge and understanding:
For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding.
For the Lord giueth wisdome, out of his mouth commeth knowledge and vnderstanding.
Strictly literal
For Jehovah giveth wisdom; out of his mouth [come] knowledge and understanding.
For Jehovah giveth wisdom, From His mouth knowledge and understanding.
For YHWH gives wisdom, || Knowledge and understanding from His mouth.
For the Lord giveth wisdom: out of his mouth [come] knowledge and understanding.
For Yahweh gives wisdom, from his mouth comes knowledge and understanding.
From the Latin
Because the Lord giveth wisdom: and out of his mouth cometh prudence and knowledge.
Simplified
The Lord is the source of wisdom; what he says provides knowledge that makes sense.
For the Lord gives wisdom; out of his mouth come knowledge and reason:
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
כִּֽי־ יְ֭הוָה יִתֵּ֣ן חָכְמָ֑ה מִ֝פִּ֗יו דַּ֣עַת וּתְבוּנָֽה׃ is preserved in the Masoretic Text. The Septuagint matches this closely, showing consistency in the transmission of this verse across traditions.
כִּֽי־ יְ֭הוָה יִתֵּ֣ן חָכְמָ֑ה מִ֝פִּ֗יו דַּ֣עַת וּתְבוּנָֽה׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 2:6
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.
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
N-fs — Noun common · feminine singular absoluteHNcfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
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
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)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa