Proverbs 26:1 — Word Study
WLCכַּשֶּׁ֤לֶג׀ בַּקַּ֗יִץ וְכַמָּטָ֥ר בַּקָּצִ֑יר כֵּ֤ן לֹא־ נָאוֶ֖ה לִכְסִ֣יל כָּבֽוֹד׃
BSALike snowsheleg [frosty white flakes] in summerqayits [the harvest season] and rainmâṭar [water from the sky] at harvestqâtsîyr [the time of gathering crops] honorkâbôwd [glory, great respect] does notlôʼ befitnâʼveh [is not seemly or fitting for] a foolkᵉçîyl [someone stupid, lacking wisdom]
| Greek | English | Parsing |
|---|---|---|
| כַּשֶּׁ֤לֶג׀ | like snow | Preposition, noun common masculine singular absolute |
| בַּקַּ֗יִץ | in the summer | Preposition, noun common masculine singular absolute |
| וְכַמָּטָ֥ר | and like rain | Conjunction, preposition, noun common masculine singular absolute |
| בַּקָּצִ֑יר | at the harvest | Preposition, noun common masculine singular absolute |
| כֵּ֤ן | so | Adverb |
| לֹא־ | not | Particle |
| נָאוֶ֖ה | [is] suitable | Adj |
| לִכְסִ֣יל | for a fool | Preposition |
| כָּבֽוֹד׃ | honor | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like snow in summer and rain at harvest, honor does not befit a fool. |
| KJV | As snow in summer, and as rain in harvest, so honour is not seemly for a fool. |
| ASV | As snow in summer, and as rain in harvest, So honor is not seemly for a fool. |
| YLT | As snow in summer, and as rain in harvest, So honour [is] not comely for a fool. |
| WEB | Like snow in summer, and as rain in harvest, so honor is not fitting for a fool. |
| BBE | Like snow in summer and rain when the grain is being cut, so honour is not natural for the foolish. |
All translations agree on the meaning of honor in relation to a fool.
The main clause is supported by two similes that illustrate the main idea of the verse.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכָּבוֹד
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 26:1
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 Nature of Honorgenerated
Proverbs 26:1 uses vivid imagery to illustrate that just as snow is out of place in summer and rain is unwelcome during harvest, so too is honor inappropriate for a fool. This highlights the disconnect between the qualities of wisdom and the undeserved respect given to those who lack understanding. The surrounding verses further explore the themes of folly and the nature of appropriate responses to foolishness, as seen in Proverbs 26:2 and Proverbs 26:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 12:17–18 | Is it not the wheat harvest today? I will call on the LORD to send thunder and rain, so that you will know and see what a great evil you have committed in the sight of the LORD by asking for a king.” |
| 2 | Proverbs 26:3 | A whip for the horse, a bridle for the donkey, and a rod for the backs of fools! |
| 3 | Proverbs 28:16 | A leader who lacks judgment is also a great oppressor, but he who hates dishonest profit will prolong his days. |
| 4 | Judges 9:7–20 | When this was reported to Jotham, he climbed to the top of Mount Gerizim, raised his voice, and cried out: “Listen to me, O leaders of Shechem, and may God listen to you. |
| 5 | Esther 3:1–15 | After these events, King Xerxes honored Haman son of Hammedatha, the Agagite, elevating him to a position above all the princes who were with him. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — כָּבֽוֹד, ka.Vodgenerated
The word כָּבֽוֹד (kabod) is a noun that conveys the idea of honor, glory, or weightiness. It is derived from a root that suggests heaviness or prominence, indicating something of great importance or value.
In this verse, it emphasizes that true honor is reserved for those who demonstrate wisdom and understanding, contrasting sharply with the foolishness of a fool, who is unworthy of such respect.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree that honor is not suitable for a fool, using similar phrases to convey this idea.
Sentence Structuregenerated
The main clause is governed by the finite verb נָאוֶ֖ה, is suitable, which describes the relationship between honor and a fool. The sentence structure presents two similes — כַּשֶּׁ֤לֶג (like snow) and כַּמָּטָ֥ר (like rain) — that illustrate the main idea.
The Hebrew word order emphasizes the comparison first, drawing attention to the absurdity of honor being conferred upon someone foolish.
Septuagint Backgroundgenerated
The Septuagint translates כָּבֽוֹד as τιμή (timē), which also means honor or respect. This choice reflects the same concept of dignity being unsuitable for a fool, preserving the original intent of the Hebrew text.
The Greek word used in the Septuagint maintains the focus on the value of honor, reinforcing the message of the verse.
In plain words — the whole versegenerated
Proverbs 26:1 compares giving honor to a fool with snow in summer and rain at harvest, showing that such honor is inappropriate. This verse teaches that respect should be reserved for those who are wise, not foolish.
Frequently Asked Questionsgenerated
It means that a fool, lacking wisdom, is not deserving of respect or honor, just as snow in summer is out of place.
Snow in summer and rain at harvest are both unexpected and unwelcome, illustrating how inappropriate it is to honor someone who is foolish.
This verse emphasizes the importance of wisdom and the dangers of folly, a recurring theme in Proverbs, where wisdom is often contrasted with foolishness.
We should be discerning about whom we honor, ensuring that respect is given to those who demonstrate wisdom and understanding.
Reflection Questionsgenerated
- In what situations might I be tempted to honor someone who lacks wisdom?
- How can I better discern who is deserving of respect in my life?
- What are some qualities of wise individuals that I should look for?
- How can I apply the lessons of this verse to my interactions with others?
The early church on this verse — how the Fathers read it
Bede comments on this verse, warning against conferring honor on the unlearned, using the imagery of snow and rain to illustrate the point.
Just as snow in summer, etc. This verse warns that the teaching honor should not be conferred on the unlearned. Snow in summer and rain in harvest represent the persecutions of the unbelievers at the time of the preaching of the gospel,Early Church Fathers on Proverbs 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 26:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs snow in summer, and as rain in harvest,.... Which were very undesirable and unseasonable, yea, very hurtful to the fruits of the earth; and a great obstruction to the labourers in the harvest, and
Read John Gill on Proverbs 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs snow in summer, and as rain in harvest, so honour is not seemly for a fool. As snow in summer, and as rain in harvest (are unseasonable and injurious to crops); so honour ... for a fool.
Read Robert Jamieson on Proverbs 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 26 Rules how to carry it towards fools, . The slothful man described, . The character of a contentious man, and of a busybody, and tale-bearer, . The evil of hypocrisy and lying, . As snow in summer, and as rain in harvest; unbecoming and unseasonable. So honour is not seemly for a fool, because he neither deserves it, nor knows how to use it, but his folly is both increased and publicly manifested by it.
Read Matthew Poole on Proverbs 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 26:1 As snow in summer, and as rain in harvest, so honour is not seemly for a fool.Ver. 1. So honour is not seemly for a fool.] Honour is the reward of virtue; dignity should wait upon desert. Sed dignitas in indigno est ornamentum in luto, as Salvian. Honour is as fit for a fool as a gold ring for a swine’ s snout. Sedes prima et vita ima, will never suit. The order of nature is inverted when the vilest men are exalted; it is a foul incongruity, and of very evil consequence. For thereby themselves will be hardened, and others heartened to the like prosperous folly, felix enim scelus virtus vocatur, saith Cicero. The study of virtue also will be neglected when fools are preferred…
Read John Trapp on Proverbs 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXVI. (1) As rain in harvest.—This was very unusual in Palestine (comp. 1 Samuel 12:17, sqq.), and of course very unsuitable for carrying on the work of harvest. So honour is not seemly for a fool.—i.e., for a dull person, confident in his own wisdom (Proverbs 1:22). It only confirms him in his good opinion of himself, making him less inclined than ever to learn.
Read Charles John Ellicott on Proverbs 26 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXVI Honour is not seemly in a fool. The correction and treatment suitable to such. Of the slothful man. Of him who interferes with matters which do not concern him. Contentions to be avoided. Of the dissembler and the lying tongue. NOTES ON CHAP. XXVI Verse 1. As snow in summer] None of these is suitable to the time; and at this unsuitable time, both are unwelcome: so a fool to be in honour is unbecoming.
Read AdamClarke on Proverbs 26 →CambridgeThe Cambridge Bible for Schools and Colleges1. rain in harvest] “For six months in the year no rain falls [in Palestine], and the harvests are gathered in without any of the anxiety with which we are so familiar lest the work be interrupted by unseasonable storms. In this respect at least the climate has remained unchanged since the time when Boaz slept by his heap of corn; and the sending thunder and rain in wheat harvest was a miracle which filled the people with fear and wonder (1 Samuel 12:16-18); and Solomon could speak of ‘rain in harvest’ as the most forcible expression for conveying the idea of something utterly out of place and unnatural (Proverbs 26:1).”—Smith’s Dict. of Bible, Art. Rain.
Read Cambridge on Proverbs 26 →Albert Barnes1798–1870Barnes' Notes on the BibleIn Palestine there is commonly hardly any rain from the early showers of spring to October.
Read Albert Barnes on Proverbs 26 →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
Like snow in summer and rain at harvest, honor does not befit a fool.
Like snow in summer, and as rain in harvest, so honor is not fitting for a fool.
Like snow in summer and rain at harvest, honor does not befit a fool.
Like snow in summer or rain in harvest, so honor is not fitting for a fool.
Tyndale line
As snow in summer, and as rain in harvest, so honour is not seemly for a fool.
As snow in summer, and as rain in harvest, So honor is not seemly for a fool.
As snow in summer, and as rain in harvest, so honour is not seemly for a fool.
As snow in summer, and as rain in harvest; so honor is not seemly for a fool.
As the snowe in the sommer, and as the raine in the haruest are not meete, so is honour vnseemely for a foole.
Strictly literal
As snow in summer, and as rain in harvest, so honour beseemeth not a fool.
As snow in summer, and as rain in harvest, So honour [is] not comely for a fool.
As snow in summer, and as rain in harvest, || So honor [is] not fitting for a fool.
As snow is in summer, and as rain in harvest: so is honor not seemly to a fool.
Like snow in summer or rain in harvest, so a fool does not deserve honor.
From the Latin
As snow in summer, and rain in harvest, so glory is not seemly for a fool.
Simplified
Honoring someone stupid is as inappropriate as snow in the summer or rain during harvest.
Like snow in summer and rain when the grain is being cut, so honour is not natural for the foolish.
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 and the Septuagint largely agree in their wording, with a close correspondence in meaning. However, the Septuagint's word order differs from the Hebrew, reflecting its own stylistic choices while conveying the same fundamental message.
כַּשֶּׁ֤לֶג׀ בַּקַּ֗יִץ וְכַמָּטָ֥ר בַּקָּצִ֑יר כֵּ֤ן לֹא־ נָאוֶ֖ה לִכְסִ֣יל כָּבֽוֹד׃
7 of the 9 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 26:1
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.
שֶׁ֫לֶג (sheleg) means 'snow' and is derived from the root word for whiteness. It is consistently defined across entries as snow, with a reference to its Aramaic equivalent, תְּלַג (te.lag). The term appears in contexts related to snow in the Old Testament.
שֶׁ֫לֶג n.m. snow
base
H7950 שֶׁ֫לֶג snow
7950 sheleg sheh'-leg
from 7949; snow (probably from its whiteness):--snow(-y).
see HEBREW for 07949
שֶׁ֫לֶג (she.leg) — snow.
snow
Aramaic equivalent: te.lag (תְּלַג "snow" H8517)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
sno (shelegh, telagh (Da 7:9); chion):
(1) Snow is not uncommon in the winter in Jerusalem, but it never reaches any depth and in many winters it is not seen at all. It usually disappears, for the most part, as soon as the sun appears, though it may "hide itself" for a time in the gorge cut by a stream (Job 6:16). On lower levels than Jerusalem there is never sufficient to cover the ground, though often there are some flakes seen in the air. Even at sea-level there is occasionally a sufficient fall of hail to cover the ground. A very exceptional snowfall is related in 1 Macc 13:22 at Adora (near Hebron). It was heavy enough to prevent the movement of troops.
Snow
Common in Palestine in winter (Ps. 147:16). The snow on the tops of the Lebanon range is almost always within view throughout the whole year. The word is frequently used figuratively by the sacred writers (Job 24:19; Ps. 51:7; 68:14; Isa. 1:18). It is mentioned only once in the historical books (2 Sam. 23:20). It was “carried to Tyre, Sidon, and Damascus as a luxury, and labourers sweltering in the hot harvest-fields used it for the purpose of cooling the water which they drank (Prov. 25:13; Jer. 18:14).…
This historical books of the Bible contain only two notices of snow actually falling -- (2 Samuel 23:20) 1Macc 13:22; but the allusions in the poetical books are so numerous that there can be no doubt as to its being an ordinary occurrence in the winter months. (Psalms 147:16; 148:8) The snow lies deep in the ravines of the highest ridge of Lebanon until the summer is far advanced and indeed never wholly disappears; the summit of Hermon also perpetually glistens with frozen snow. From these sources probably the Jews obtained their supplies of ice for the purpose of cooling their beverages in summer. (Proverbs 25:13) The liability to snow must of course vary considerably in a country of such varying altitude as Palestine. At…
Is often alluded to in Scripture, for its whiteness, Ex 4:6; Nu 12:10; 2Ki 5:27; Ps 51:7; Isa 1:18, and for its cleansing qualities, Job 9:30. The expression in Pr 25:13, "as the cold of snow in the time of harvest," alludes to its use in preparing cool drinks for the reapers; while on the other hand, in Pr 26:1, "snow in summer," that is, a fall of snow, being unseasonable and unnatural, is compared to honors inappropriately lavished on a fool. Snow from…
קַ֫יִץ (qayits) refers to summer and summer-fruit, indicating both the season and its produce. It is derived from a root meaning to harvest, encompassing the idea of crops, whether grain or fruit. The word appears in contexts related to the harvest season.
קַ֫יִץ n.m. summer, summer-fruit
base
H7019 קַ֫יִץ summer, summer-fruit
7019 qayits kah'-yits
from 6972; harvest (as the crop), whether the product (grain
or fruit) or the (dry) season:--summer (fruit, house).
see HEBREW for 06972
קַ֫יִץ (qa.yits) — summer.
1) summer, summer-fruit
1a) summer
1b) summer-fruit
Aramaic equivalent: qa.yit (קַ֫יִט "summer" H7007)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
sum'-er (qayits; Aramaic qayiT (Da 2:35), from quts quT, "to cut off," "to pluck or gather fruit," hence, the time of fruit, summer (2Sa 16:1,2; Jer 40:10,12); theros (Mt 24:32; Lu 21:30)): The Hebrew verb, mentioned above, occurs in Isa 18:6, "to summer," used of the ravenous birds feeding upon carcasses of the slain. The term "summer parlor" in Jud 3:20 (compare 3:24) is literally, "upper room," and is so rendered in the Revised Version (British and American). The summer was the dry season extending from April…
See CANAAN.
- Made by God
- Yearly return of, secured by covenant
- Characterised By
. Excessive heat
. Excessive drought
- Approach of, indicated by shooting out of leaves on trees
מָטַר (matar) means 'rain' in Hebrew. It is derived from the root word מָטַר (H4305), which also relates to rain. The entries consistently define it simply as rain, with no significant disagreement among the lexicons.
H4306 מָטַר rain
4306 matar maw-tawr'
from 4305; rain:--rain.
see HEBREW for 04305
מָטַר (ma.tar) — rain.
rain
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
ran (maTar, Arabic (?), maTar, "rain" geshem, "heavy rain" moreh, "early rain," yoreh, "former rain," malqosh, "latter rain"; brecho, huetos):
1. Water-Supply in Egypt and Palestine:
In Egypt there is little or no rainfall, the water for vegetation being supplied in great abundance by the river Nile; but in Syria and Palestine there are no large rivers, and the people have to depend entirely on the fall of rain for water for themselves, their animals and their fields. The children of Israel when in Egypt were promised by Yahweh a land which "drinketh water of the rain of heaven" (De 11:11). Springs and fountains are found in most of the valleys, but the flow of the springs depends directly on the fall of rain or snow in the mountains.
2. Importance of Rain in Season:
Rain
There are three Hebrew words used to denote the rains of different seasons, (1.) Yoreh (Hos. 6:3), or moreh (Joel 2:23), denoting the former or the early rain. (2.) Melqosh, the “latter rain” (Prov. 16:15). (3.) Geshem, the winter rain, “the rains.” The heavy winter rain is mentioned in Gen. 7:12; Ezra 10:9; Cant. 2:11. The “early” or “former” rains commence in autumn in the latter part of October or beginning of November (Deut. 11:14; Joel 2:23; comp.
In the Bible "early rain" signifies the rain of the autumn, (11:14) and "latter rain" the rain of spring. (Proverbs 16:1,5) For six months in the year, from May to October, no rain falls, the whole land becomes dry, parched and brown. The autumnal rains are eagerly looked for, to prepare the earth for the reception of the seed. These, the early rains, commence about the latter end of October continuing through November and December. January and February are the coldest months, and snow falls, sometimes to the depth of a foot or more, at Jerusalem, but it does not lie long; it is very seldom seen along the coast and in the low plains. Rain continues to fall more or less during the month of March it is very rare in April. Robinson observes that there are not, at the present day, "any particular periods of rain or succession of showers…
In Scripture the "early" and the "latter" rain of Palestine is spoken of, De 11:14 Ho 6:3. The former falls in the latter part of October, the seed-time of Palestine; and the weather then continues variable, with more or less rain the whole winter, until after the latter or spring rain in April. Afterwards, the weather becomes serene, and the crops ripen. The wheat harvest takes place in May; by the middle of August, the fruits are gathered in; and from that time to the coming of the first or October rains, prevail the scorching heats and droughts of summer. Nothing can more expressively represent spiritual blessings than copious showers of rain after this trying season is past, De 32:2
קָצִיר (qatsiyr) refers to the act of harvesting or the harvest itself, encompassing the process, the crop, and the time of harvest. It can also denote boughs or branches of trees. The word is derived from a root meaning 'to sever,' indicating its connection to reaping.
קָצִיר n.m. harvesting, harvest
process of harvesting
what is reaped, harvested, crop
time of harvest
base
קָצִיר n.m. usually coll., boughs, branches
base
H7105a קָצִיר harvesting, harvest H7105b קָצִיר usually coll., boughs, branches
7105 qatsiyr kaw-tseer'
from 7114; severed, i.e. harvest (as reaped), the crop, the
time, the reaper, or figuratively; also a limb (of a tree, or
simply foliage):--bough, branch, harvest (man).
see HEBREW for 07114
קָצִיר (qa.tsir) — harvest.
1) harvest, harvesting
1a) process of harvesting
1b) crop, what is harvested or reaped
1c) time of harvest
קָצִיר (qa.tsir) — foliage.
boughs, branches
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
har'-vest (qatsir; therismos): To many of us, harvest time is of little concern, because in our complex life we are far removed from the actual production of our food supplies, but for the Hebrew people, as for those in any agricultural district today, the harvest was a most important season (Ge 8:22; 45:6). Events were reckoned from harvests (Ge 30:14; Jos 3:15; Jud 15:1; Ru 1:22; 2:23; 1Sa 6:13; 2Sa 21:9; 23:13). The three principal feasts of the Jews corresponded to the three harvest seasons (
Harvest
The season for gathering grain or fruit. On the 16th day of Abib (or April) a handful of ripe ears of corn was offered as a first-fruit before the Lord, and immediately after this the harvest commenced (Lev. 23:9-14; 2 Sam. 21:9, 10; Ruth 2:23). It began with the feast of Passover and ended with Pentecost, thus lasting for seven weeks (Ex. 23:16). The harvest was a season of joy (Ps. 126:1-6; Isa. 9:3). This word is used figuratively Matt. 9:37; 13:30; Luke…
[AGRICULTURE]
→ Sabbath to be observed in Ex 34:21
→ Sabbath desecrated in Ne 13:15-22
→ Of wheat at Pentecost, in Palestine Ex 34:22; Le 23:15-17
→ And of wheat before harvest time Le 26:5
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
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
נָאוֶה (na'veh) is an adjective meaning suitable, beautiful, or comely. It conveys a sense of attractiveness or appropriateness in appearance. The word is derived from roots that suggest beauty and suitability, but the lexicons do not provide specific verse references or significant disagreements.
נָאוֶה adj. comely, seemly
base
H5000 נָאוֶה
5000 na'veh naw-veh'
from 4998 or 5116; suitable, or beautiful:--becometh,
comely, seemly.
see HEBREW for 04998
see HEBREW for 05116
נָאוֶה (na.eh) — lovely.
1) comely, beautiful, seemly
1a) comely, beautiful
1b) seemly
Adj — AdjHAamsa
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
Prep | Adj — PrepositionHR/Aamsa
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.
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs — Noun common · masculine singular absoluteHNcmsa