Proverbs 26:16 — Word Study
WLCחָכָ֣ם עָצֵ֣ל בְּעֵינָ֑יו מִ֝שִּׁבְעָ֗ה מְשִׁ֣יבֵי טָֽעַם׃
BSAThe slackerʻâtsêl [lazy person, sluggard, hater of work] [is] wiserchâkâm [intelligent, skilled, prudent] in his own eyesʻayin [conceit, opinion, perception] than seven menshebaʻ who answershûwb [render a reason, return a response, speak with discretion] discreetlyṭaʻam [with good sense, intelligently, sensibly]
| Greek | English | Parsing |
|---|---|---|
| חָכָ֣ם | [is] wise | Adj |
| עָצֵ֣ל | a sluggard | Adj |
| בְּעֵינָ֑יו | in own eyes his | Preposition, noun common feminine dual construct, suffix |
| מִ֝שִּׁבְעָ֗ה | more than seven [people] | Preposition |
| מְשִׁ֣יבֵי | [who] bring back | Verb, Hiphil, participle (active) masculine plural common |
| טָֽעַם׃ | discernment | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The slacker is wiser in his own eyes than seven men who answer discreetly. |
| KJV | The sluggard is wiser in his own conceit than seven men that can render a reason. |
| ASV | The sluggard is wiser in his own conceit Than seven men that can render a reason. |
| YLT | Wiser [is] the slothful in his own eyes, Than seven [men] returning a reason. |
| WEB | The sluggard is wiser in his own eyes than seven men who answer with discretion. |
| BBE | The hater of work seems to himself wiser than seven men who are able to give an answer with good sense. |
Where they part company is עָצֵ֣ל — see How Translations Differ.
The main clause presents the slacker's self-assessment, with a comparative phrase highlighting the contrast with the wisdom of others.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָצֵל
verbשׁוּב
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 26:16
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 in Proverbsgenerated
Proverbs 26:16 contrasts the self-perception of a lazy person with the wisdom of those who respond thoughtfully. The surrounding verses explore themes of diligence and the consequences of idleness, illustrating the folly of the sluggard and the value of wise counsel. This passage serves as a reminder of the importance of discernment and the dangers of overestimating one's own understanding.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 26:12 | Do you see a man who is wise in his own eyes? There is more hope for a fool than for him. |
| 2 | Proverbs 12:15 | The way of a fool is right in his own eyes, but a wise man listens to counsel. |
| 3 | 1 Peter 3:15 | But in your hearts sanctify Christ as Lord. Always be prepared to give a defense to everyone who asks you the reason for the hope that is in you. But respond with gentleness and respect, |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — חָכָם, cha.Khamgenerated
The word חָכָם (*cha.Kham*) is an adjective meaning wise, intelligent, or skilled. It describes someone who possesses knowledge and the ability to apply it effectively, often in practical situations. The parsing indicates it is an adjective, suggesting a quality of the subject, in this case, the slacker.
This term encompasses various aspects of wisdom, including ethical understanding and technical skill. It can refer to a class of learned individuals. The slacker's self-assessment of wisdom is contrasted with the wisdom of those who respond with discernment.
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 uses sluggard, a term that captures the essence of עָצֵ֣ל.
Where translations differ, they do so primarily over the term for the sluggard. The KJV, ASV, and others use sluggard, while the ULB opts for lazy person, and the BBE uses hater of work. Each rendering conveys a slightly different nuance of laziness.
Sentence Structuregenerated
The main verb is חָכָ֣ם, is wise, which predicates the subject עָצֵ֣ל, the slacker. The structure of the sentence emphasizes the comparison between the slacker's self-perception and the wisdom of others.
The sentence's flow illustrates a contrast: the slacker's inflated self-view is set against the collective wisdom of seven men, creating a clear distinction between self-deception and true discernment.
Septuagint Backgroundgenerated
The Septuagint translates חָכָם as σοφώτερος, which means 'wiser.' This choice aligns with the Hebrew meaning but may carry a slightly more elevated connotation of wisdom.
The Greek word for the sluggard, ὀκνηρὸς, suggests a similar meaning to the Hebrew, emphasizing laziness or reluctance to act.
In plain words — the whole versegenerated
Proverbs 26:16 tells us that a lazy person thinks he is wiser than seven men who respond thoughtfully. This verse highlights the folly of overestimating one's own wisdom, especially when compared to those who act with discernment.
Frequently Asked Questionsgenerated
It means that the lazy person has a distorted self-image, believing he possesses more wisdom than he actually does.
Seven often symbolizes completeness or perfection in biblical literature, suggesting that even a group of seven wise men cannot match the slacker's self-perceived wisdom.
The main lesson is to be cautious of self-deception and to value the wisdom of others, especially those who respond with discernment.
It serves as a reminder to seek counsel from others and to recognize our limitations, rather than relying solely on our own understanding.
Reflection Questionsgenerated
- In what areas of my life might I be overestimating my own wisdom?
- How can I cultivate a habit of seeking advice from others before making decisions?
- What are some practical ways to discern wise counsel in my life?
- How does this verse challenge my perception of laziness and diligence?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the sluggard's self-perception of wisdom compared to the insight of those who deliver sound judgments.
The sluggard thinks himself wiser, etc. He speaks of seven men delivering sentences, who, full of the sevenfold grace of the Spirit, have ministered to us the knowledge of holy Scripture.Early Church Fathers on Proverbs 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 26:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe sluggard [is] wiser in his own conceit,.... It is a sort of a solecism, a kind of a contradiction in terms for a sluggard to be wise, who is so slothful as to make no use of the means of getting wisdom and knowledge.
Read John Gill on Proverbs 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe sluggard is wiser in his own conceit than seven men that can render a reason.
Read Robert Jamieson on Proverbs 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs wiser in his own conceit, because by his idleness he avoids those troubles and dangers to which other men by their activity expose themselves, forgetting in the mean thee what reproach and loss, and how much greater mischiefs, both here and hereafter, are brought upon him by his slothfulness. That can render a reason, to wit, a satisfactory reason, of all their actions, i.e. who are truly wise men.
Read Matthew Poole on Proverbs 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 26:16 The sluggard [is] wiser in his own conceit than seven men that can render a reason.Ver. 16. Than seven men that can render a reason.] Yea, though they were the seven wise men of Greece, they were all fools to him. The proud Pharisees rejected the counsel of God, and would not be baptized of John. Belly policy teaches the sluggard a great many excuses, which he thinks will go for wisdom, because by them he thinks to sleep in a whole skin.
Read John Trapp on Proverbs 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Seven men.—A round number. (Comp. Proverbs 26:25; Proverbs 6:31; Proverbs 24:16.) That can render a reason—i.e., give a sensible judgment on any matter submitted to them.
Read Charles John Ellicott on Proverbs 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Than seven men that can render a reason.] Seven here only means perfection, abundance, or multitude. He is wiser in his own eyes than a multitude of the wisest men. "Than seven men that sytt and teach." - Coverdale; i.e., than seven doctors of the law, or heads of the schools of the prophets, who always sat while they taught.
Read AdamClarke on Proverbs 26 →CambridgeThe Cambridge Bible for Schools and Colleges16. sluggard] The A.V. after rendering the Heb. word (which is the same in all four verses), slothful, three times, here changes it to sluggard. It is better to keep one word throughout. render a reason] Or, answer discreetly, R.V. marg.
Read Cambridge on Proverbs 26 →Albert Barnes1798–1870Barnes' Notes on the BibleSeven - The definite number used for the indefinite (compare Proverbs 24:16). Reason - Better, a right judgment.
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
The slacker is wiser in his own eyes than seven men who answer discreetly.
The sluggard is wiser in his own eyes than seven men who answer with discretion.
The slacker is wiser in his own eyes than seven men who answer discreetly.
The sluggard is wiser in his own estimation than seven people who respond with good sense.
Tyndale line
The sluggard is wiser in his own conceit than seven men that can render a reason.
The sluggard is wiser in his own conceit Than seven men that can render a reason.
The sluggard is wiser in his own conceit than seven men that can render a reason.
The sluggard is wiser in his own conceit than seven men that can render a reason.
The sluggard is wiser in his owne conceite, then seuen men that can render a reason.
Strictly literal
A sluggard is wiser in his own eyes than seven [men] that answer discreetly.
Wiser [is] the slothful in his own eyes, Than seven [men] returning a reason.
Wiser [is] the slothful in his own eyes, || Than seven [men] returning a reason.
The slothful is wiser in his own eyes, than seven men that can give wise answers.
The lazy person is wiser in his own eyes than seven men who respond with good judgment.
From the Latin
The sluggard is wiser in his own conceit, than seven men that speak sentences.
Simplified
In their own eyes lazy people are wiser than many sensible advisors.
The hater of work seems to himself wiser than seven men who are able to give an answer with good sense.
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 reads, "חָכָ֣ם עָצֵ֣ל בְּעֵינָ֑יו מִ֝שִּׁבְעָ֗ה מְשִׁ֣יבֵי טָֽעַם׃" which translates to "The slacker is wiser in his own eyes than seven men who answer discreetly." The Septuagint, while it has a different word order and structure, agrees with the Masoretic Text in meaning, as it reflects a similar sentiment about the slacker's perception of wisdom. However, the exact wording and arrangement differ, and the Septuagint does not provide a direct translation of the Hebrew text. There are no significant variations in meaning from the Samaritan Pentateuch or the Dead Sea Scrolls that are noted here, indicating a strong consistency among these ancient witnesses regarding this verse.
חָכָ֣ם עָצֵ֣ל בְּעֵינָ֑יו מִ֝שִּׁבְעָ֗ה מְשִׁ֣יבֵי טָֽעַם׃
4 of the 6 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 26:16
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAamsa
עָצֵל (atsel) refers to a state of being indolent or lazy, often describing a sluggard. It is derived from the root word for slothfulness and is used in various contexts to denote sluggishness.
עָצֵל 14 adj. sluggish, lazy
base
H6102 עָצֵל
6102 `atsel aw-tsale'
from 6101; indolent:--slothful, sluggard.
see HEBREW for 06101
עָצֵל (a.tsel) — sluggish.
1) sluggish, lazy
1a) sluggard (subst)
Adj — AdjHAamsa
slug'-ard: Found only in the Old Testament, and there only in Proverbs. It is the rendering given the word 'atsel everywhere in the Revised Version (British and American), but in the King James Version only in Pr 6:6,9; 10:26; 13:4; 20:4; 26:16 (elsewhere the King James Version translates by "slothful"). The root meaning of ['atsel] is "to be sluggish," "stupid." The English word "slug" is said to be "allied to slack" (Webster).
→ (A very lazy person)
→ See IDLENESS
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Prep | Adj — PrepositionHR/Acbsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil — Verb · Hiphil · participle (active) masculine plural commonHVhrmpc
טַ֫עַם (ta`am) primarily means 'taste' but also extends to concepts like 'judgment' and 'understanding.' It is derived from a root meaning perception and can imply intelligence or discretion. The term can refer to decisions or decrees, highlighting its figurative use in contexts of behavior and reasoning.
טַ֫עַם n.m. taste, judgment
base
H2940 טַ֫עַם taste, judgment
2940 ta`am tah'-am
from 2938; properly, a taste, i.e. (figuratively) perception;
by implication, intelligence; transitively, a mandate:--
advice, behaviour, decree, discretion, judgment, reason,
taste, understanding.
see HEBREW for 02938
טַ֫עַם (ta.am) — taste.
1) taste, judgment
1a) taste
1b) judgment (fig.)
1c) decision, decree
N-ms — Noun common · masculine singular absoluteHNcmsa