Proverbs 23:9 — Word Study
WLCבְּאָזְנֵ֣י כְ֭סִיל אַל־ תְּדַבֵּ֑ר כִּֽי־ יָ֝ב֗וּז לְשֵׂ֣כֶל מִלֶּֽיךָ׃
BSADo notʼal [refrain from, let not be] speakdâbar▸ to a foolkᵉçîyl [stupid person, one who rejects God] forkîy he will despisebûwz▸ [hold in contempt, scorn] the wisdomsekel [understanding, prudence] of your wordsmillâh [speech, utterance]
| Greek | English | Parsing |
|---|---|---|
| בְּאָזְנֵ֣י | in [the] ears of | Preposition, noun common feminine dual construct |
| כְ֭סִיל | a fool | Adj |
| אַל־ | may not | Particle |
| תְּדַבֵּ֑ר | you speak | Verb, Piel, jussive second person masculine singular |
| כִּֽי־ | for | Particle |
| יָ֝ב֗וּז | he will despise | Verb, Qal, imperfect third person masculine singular |
| לְשֵׂ֣כֶל | [the] insight of | Preposition, noun common masculine singular construct |
| מִלֶּֽיךָ׃ | words your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not speak to a fool, for he will despise the wisdom of your words. |
| KJV | Speak not in the ears of a fool: for he will despise the wisdom of thy words. |
| ASV | Speak not in the hearing of a fool; For he will despise the wisdom of thy words. |
| YLT | In the ears of a fool speak not, For he treadeth on the wisdom of thy words. |
| WEB | Don’t speak in the ears of a fool, for he will despise the wisdom of your words. |
| BBE | Say nothing in the hearing of a foolish man, for he will put no value on the wisdom of your words. |
The translations agree on the core message of the verse, emphasizing the futility of speaking to a fool.
The sentence consists of a main clause followed by a reason clause, clearly stating the advice and its justification.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָבַר
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 23:9
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 Foolishnessgenerated
Proverbs 23:9 warns against engaging with fools, suggesting that they will not appreciate the wisdom shared with them. This follows a broader theme in Proverbs, where wisdom is often contrasted with foolishness, highlighting the importance of discernment in communication. The surrounding verses emphasize the consequences of sharing valuable insights with those who cannot recognize their worth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 9:7–8 | He who corrects a mocker brings shame on himself; he who rebukes a wicked man taints himself. |
| 2 | Proverbs 26:4–5 | Do not answer a fool according to his folly, or you yourself will be like him. |
| 3 | Isaiah 36:21 | But the people remained silent and did not answer a word, for Hezekiah had commanded, “Do not answer him.” |
| 4 | Matthew 7:6 | Do not give dogs what is holy; do not throw your pearls before swine. If you do, they may trample them under their feet, and then turn and tear you to pieces. |
| 5 | Acts 13:45–46 | But when the Jews saw the crowds, they were filled with jealousy, and they blasphemously contradicted what Paul was saying. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — כְּסִיל, Khe.silgenerated
The Hebrew word כְּסִיל (*khe.sil*) describes a fool, someone characterized by a lack of wisdom and understanding. This term is often used to refer to those who reject God's wisdom, and it carries a connotation of silliness or arrogance. The parsing indicates that it is an adjective, which emphasizes the nature of the person being described.
In this verse, the focus is on the futility of speaking to such a person, as they are likely to scorn the wisdom offered. The use of this word serves as a caution against wasting one's efforts on those who are unwilling to listen or learn.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the verse conveys a warning against speaking to a fool.
Sentence Structuregenerated
The main verb of the verse is תְּדַבֵּ֑ר, you speak, which is accompanied by a conditional clause introduced by אַל, may not, indicating prohibition. The structure highlights the relationship between the act of speaking and the character of the fool.
The syntax emphasizes that the speaker should refrain from engaging with the fool, as the subsequent clause explains the reason: כִּי־ יָ֝ב֗וּז, for he will despise. This arrangement underscores the cautionary nature of the advice.
Septuagint Backgroundgenerated
The Septuagint translates כְּסִיל as ἄφρονος (*aphronos*), which also means 'foolish' or 'unwise.' This choice indicates a consistent understanding of the term's connotation in both Hebrew and Greek contexts.
The Greek word μυκτηρίσῃ is used for 'he will despise,' suggesting a similar disdainful attitude towards wisdom, reinforcing the message of the original Hebrew.
In plain words — the whole versegenerated
Proverbs 23:9 advises not to speak to a fool because they will not value the wisdom in your words. This verse highlights the importance of choosing wisely whom to share insights with, as some people are not receptive to understanding.
Frequently Asked Questionsgenerated
To speak to a fool means to engage with someone who lacks wisdom and understanding, often resulting in wasted effort.
We should avoid speaking to fools because they are likely to disregard and scorn the wisdom we offer, making the conversation unproductive.
A fool is often identified by their rejection of wisdom and understanding, as well as their foolish behavior.
Wisdom is portrayed as valuable and worthy of respect, and sharing it with those who appreciate it is encouraged, while avoiding those who do not is advised.
Reflection Questionsgenerated
- In what situations have I tried to share wisdom with someone who did not value it?
- How can I discern when it is better to remain silent rather than engage with someone who is foolish?
- What are some examples of wisdom that I have found valuable in my own life?
- How can I encourage others to seek wisdom instead of foolishness?
The early church on this verse — how the Fathers read it
Early commentators, such as Bede, connect this verse to similar teachings about not wasting valuable insights on those who cannot appreciate them.
Do not speak in the ears of fools, etc. This is similar to that of the Gospel, Do not give what is holy to dogs, nor cast your pearls before swine, etc. (Matthew 7:6).Early Church Fathers on Proverbs 23 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 23:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSpeak not in the ears of a fool,.... For it is only beating the air, and speaking to the wind; it is casting pearls before swine, and that which is holy to dogs.
Read John Gill on Proverbs 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySpeak not in the ears of a fool: for he will despise the wisdom of thy words. Speak not (namely, wise words) in the ears of a fool - such as the miserly host just described (Proverbs 23:6-8; Proverbs 9:8).
Read Robert Jamieson on Proverbs 23 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSpeak not in the ears of a fool; cast not away good counsels upon obstinate and incorrigible sinners. We have the same advice given . He will despise the wisdom of thy words; he will scornfully reject thy wise and good admonitions.
Read Matthew Poole on Proverbs 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:9 Speak not in the ears of a fool: for he will despise the wisdom of thy words.Ver. 9. Speak not in the ears of a fool.] That is, of a wilful fool, that seldom asketh council, but never followeth any, as it is said of James, King of Scotland. Daniel’ s History.
Read John Trapp on Proverbs 23 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Speak not in the ears of a fool.—Do not waste thy time in explaining matters to him. A fool.—A dull, stupid person. (Comp. Proverbs 1:22.)
Read Charles John Ellicott on Proverbs 23 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe “fool” here is one willfully and persistently deaf to it, almost identical with the scorner.
Read Albert Barnes on Proverbs 23 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Speak not in the ears of a fool — Compare Matthew 7:6 : “Cast [not] ye your pearls before swine.” Waste not your time in talking to him who despises all you say. Compare Proverbs 9:8.
Read Daniel Denison Whedon on Proverbs 23 →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
Do not speak to a fool, for he will despise the wisdom of your words.
Don’t speak in the ears of a fool, for he will despise the wisdom of your words.
Do not speak to a fool, for he will despise the wisdom of your words.
Do not speak in the ears of a fool, for he will despise the wisdom of your words.
Tyndale line
Speak not in the ears of a fool: for he will despise the wisdom of thy words.
Speak not in the hearing of a fool; For he will despise the wisdom of thy words.
Speak not in the hearing of a fool; for he will despise the wisdom of thy words.
Speak not in the ears of a fool: for he will despise the wisdom of thy words.
Speake not in the eares of a foole: for hee will despise the wisdome of thy wordes.
Strictly literal
Speak not in the ears of a foolish [man], for he will despise the wisdom of thy words.
In the ears of a fool speak not, For he treadeth on the wisdom of thy words.
Do not speak in the ears of a fool, || For he treads on the wisdom of your words.
Speak not before the ears of a fool; for he will despise the intelligence of thy words.
Do not speak in the hearing of a fool, for he will despise the wisdom of your words.
From the Latin
Speak not in the ears of fools: because they will despise the instruction of thy speech.
Simplified
Don't talk to stupid people because they'll ridicule your wise words.
Say nothing in the hearing of a foolish man, for he will put no value on the wisdom of your words.
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, "בְּאָזְנֵ֣י כְ֭סִיל אַל־ תְּדַבֵּ֑ר כִּֽי־ יָ֝ב֗וּז לְשֵׂ֣כֶל מִלֶּֽיךָ׃" which translates to, "Do not speak to a fool, for he will despise the wisdom of your words." The Septuagint agrees with the Masoretic Text in meaning and intent, as it closely matches the Hebrew wording in a word-for-word format, indicating a shared understanding of the verse's message. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, reinforcing the consistency of this teaching across these ancient witnesses.
בְּאָזְנֵ֣י כְ֭סִיל אַל־ תְּדַבֵּ֑ר כִּֽי־ יָ֝ב֗וּז לְשֵׂ֣כֶל מִלֶּֽיךָ׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 23:9
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 אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
HR/Ncfdc — Preposition · noun common feminine dual constructHR/Ncfdc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Adj — 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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Juss-2ms — Verb · Piel · jussive second person masculine singularHVpj2ms
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…
בּוּז (buwz) is a primitive root meaning to despise or hold in contempt. The entries consistently emphasize its connotation of disrespect and insignificance, particularly in the Qal form, which denotes a straightforward act of disdain. There are no noted disagreements among the lexicons.
[בּוּז] vb. despise
base
H936 בּוּז
936 buwz booz
a primitive root; to disrespect:--contemn, despise, X
utterly.
בּוּז (buz) — to despise.
1) to despise, hold in contempt, hold as insignificant
1a) (Qal) to despise, show despite toward
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
שֵׂ֫כֶל (sekel) refers to intelligence and understanding, encompassing concepts like prudence, insight, and wisdom. It can imply success and good sense, but also has a negative connotation of cunning or craftiness. The term appears in contexts that highlight its importance in decision-making and discernment.
שֵׂ֫כֶל, שֶׂ֫כֶל n.m. prudence, insight
base
H7922 שֵׂ֫כֶל, שֶׂ֫כֶל
7922 sekel seh'-kel
or sekel {say'-kel}; from 7919; intelligence; by implication,
success:--discretion, knowledge, policy, prudence, sense,
understanding, wisdom, wise.
see HEBREW for 07919
שֵׂ֫כֶל (se.khel) — understanding.
1) prudence, insight, understanding
1a) prudence, good sense
1b) insight, understanding
1c) cunning, craft (bad sense)
Aramaic equivalent: sokh.le.ta.nu (שׇׂכְלְתָנוּ "insight" H7924)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִלָּה (millah) means 'word' or 'speech' and can refer to a discourse or topic. It is derived from a root that suggests collective speech or utterance. The term encompasses various forms of communication, including answers and by-words. The Aramaic equivalent is also מִלָּה.
מִלָּה n.f. word, speech, utterance
base
H4405 מִלָּה
4405 millah mil-law'
from 4448 (plural masculine as if from milleh {mil-leh'}; a
word; collectively, a discourse; figuratively, a topic:--+
answer, by-word, matter, any thing (what) to say, to
speak(-ing), speak, talking, word.
see HEBREW for 04448
מִלָּה (mil.lah) — speech.
word, speech, utterance
Aramaic equivalent: mil.lah (מִלָּה "word" H4406)
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
