Proverbs 26:9 — Word Study
WLCח֭וֹחַ עָלָ֣ה בְיַד־ שִׁכּ֑וֹר וּ֝מָשָׁ֗ל בְּפִ֣י כְסִילִֽים׃
BSA◂[Like] a thornchôwach [thistle, type of thorny plant] [that] goesʻâlâh■ into the handyâd [an open hand; strength, a side or share] of a drunkardshikkôwr [intoxicated, under the influence] is a proverbmâshâl [wise saying, teaching a lesson] in the mouthpeh [lips, edge of speech] of a foolkᵉçîyl [stupid, rejecting God's wisdom]
| Greek | English | Parsing |
|---|---|---|
| ח֭וֹחַ | thorn[s] | Noun common, masculine singular absolute |
| עָלָ֣ה | it goes up | Verb, Qal, perfect third person masculine singular |
| בְיַד־ | in [the] hand of | Preposition, noun common both singular construct |
| שִׁכּ֑וֹר | a drunkard | Adj |
| וּ֝מָשָׁ֗ל | and a proverb | Conjunction, noun common masculine singular absolute |
| בְּפִ֣י | in [the] mouth of | Preposition, noun common masculine singular construct |
| כְסִילִֽים׃ | fools | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like a thorn that falls into the hand of a drunkard is a proverb in the mouth of a fool. |
| KJV | As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools. |
| ASV | As a thorn that goeth up into the hand of a drunkard, So is a parable in the mouth of fools. |
| YLT | A thorn hath gone up into the hand of a drunkard, And a parable in the mouth of fools. |
| WEB | Like a thorn bush that goes into the hand of a drunkard, so is a parable in the mouth of fools. |
| BBE | Like a thorn which goes up into the hand of a man overcome by drink, so is a wise saying in the mouth of a foolish man. |
Where they part company is כְסִילִֽים׃ — see How Translations Differ.
The sentence is structured around a main clause with a comparative element, emphasizing the relationship between the thorn and the proverb.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחוֹחַ
verbעָלָה
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 26:9
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 in Proverbsgenerated
Proverbs 26:9 presents a striking metaphor comparing a thorn in the hand of a drunkard to a proverb in the mouth of a fool. This imagery highlights how wisdom can be misapplied or misused, much like a thorn can cause pain when mishandled. The surrounding verses in Proverbs further explore the theme of folly, illustrating the consequences of foolish behavior and the importance of discernment in speech and action.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 23:35 | “They struck me, but I feel no pain! They beat me, but I did not know it! When can I wake up to search for another drink?” |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — ח֭וֹחַ, Cho.achgenerated
The word חוֹחַ (Cho.ach) refers to a thorny plant, specifically a thistle, and symbolizes something unwanted or troublesome. It is built from a root meaning to pierce, indicating its sharp and painful nature. In this verse, it illustrates the danger of wisdom when it is in the hands of someone who cannot appreciate or apply it properly.
The metaphor suggests that just as a thorn can injure a drunkard who is not aware of its presence, so too can a proverb become harmful when spoken by a fool who lacks understanding. This connection emphasizes the importance of wisdom and the potential consequences of its misuse.
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 proverb for מָשָׁל, which is consistent across many translations, including the KJV and ASV.
Where translations differ is in the rendering of כְסִילִֽים׃. The versions agree on fools (ASV, KJV) while the FBV opts for stupid. This distinction highlights different interpretations of the same Hebrew term.
Sentence Structuregenerated
The structure of the verse is governed by two main clauses: the first describes the thorn and its context, while the second presents the proverb and its subject. The finite verb עָלָ֣ה (it goes up) connects the thorn to the hand of the drunkard, illustrating the action of the thorn falling into a precarious situation.
The Hebrew word order places emphasis on the thorn and its relationship to the drunkard, creating a vivid image that underscores the danger of both the thorn and the misuse of wisdom by the fool.
Septuagint Backgroundgenerated
In the Septuagint, ח֭וֹחַ is rendered as ἄκανθαι (G173), which also means thorns. This choice maintains the imagery of sharpness and danger, reinforcing the metaphorical connection between the thorn and the proverb.
The Greek word δουλεία for מָשָׁל indicates a broader interpretation of the term, suggesting a teaching or lesson rather than a direct proverb, which may reflect a different cultural understanding of wisdom literature.
In plain words — the whole versegenerated
Proverbs 26:9 compares a thorn that falls into the hand of a drunkard to a proverb in the mouth of a fool. This shows how wisdom can be harmful when misused, just like a thorn can cause pain when handled carelessly. The verse warns against the foolishness of speaking without understanding.
Frequently Asked Questionsgenerated
This verse illustrates that wisdom, like a thorn, can be harmful when it is in the hands of someone who does not understand or appreciate it.
A drunkard is often unaware of their surroundings, making them a fitting example of someone who mishandles wisdom, leading to potential harm.
It signifies that a fool may speak wise sayings without understanding their meaning or application, rendering them ineffective or even dangerous.
It encourages us to seek understanding and wisdom before speaking, ensuring that our words are beneficial and not harmful.
Reflection Questionsgenerated
- In what ways have I seen wisdom misused in my life or in others?
- How can I ensure that I apply wisdom correctly in my speech and actions?
- What steps can I take to grow in understanding and discernment?
- How does this verse challenge me to reflect on my own words and their impact on others?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to illustrate the dangers of foolishness and the importance of wisdom in speech. Their comments highlight the enduring relevance of this proverb.
The sin of all people is not taken away by the Lamb if they neither grieve nor are tormented till it be taken away. For since thorns have not only been sown but have also taken deep root in the hands of everyone who has become drunk…Early Church Fathers on Proverbs 26 →
Now the boards [of the tabernacle] were made out of acacia wood, that is, a thorny sort [of wood], and according to the Savior’s pronouncement thorns are the cares of this world, its pleasures, riches and false delights.Early Church Fathers on Proverbs 26 →
As if a thorn should spring forth in the hand of a drunkard, etc. A thorn springs forth in the hand of a drunkard when, in his works, who serves carnal seductions, the pricks of sins arise.Early Church Fathers on Proverbs 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 26:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[As] a thorn goeth up into the hand of a drunkard,.... And he perceives it not; or being in his hand he makes an ill use of it, and hurts himself and others with it; so [is] a parable in the mouth of
Read John Gill on Proverbs 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.
Read Robert Jamieson on Proverbs 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs a thorn is in a drunkard’ s hand, which he cannot hold and manage cautiously, but employeth to his own and others’ hurt, so is a parable in the mouth of fools; as improper and unprofitable, and, by accident, hurtful to himself and others. See Poole "".
Read Matthew Poole on Proverbs 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 26:9 [As] a thorn goeth up into the hand of a drunkard, so [is] a parable in the mouth of fools.Ver. 9. As a thorn goeth up into the hand, &c.] He handleth it hard, as if it were another kind of wood, and it runs into his hand. So do profane persons pervert and pollute the Holy Scriptures, to their own and other men’ s destruction. By a parable here the Hebrews understand either these parables of Solomon or the whole book of God. At this day no people under heaven do so abuse Scripture as the Jews do. For commending, in their familiar epistles, some letter they have received, they say, Eloquia Domini, eloquia pura, - The words of my Lord are pure words. When they flatter their…
Read John Trapp on Proverbs 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) As a thorn goeth up into the hand of a drunkard.—Rather, (As) a thornbush (which) comes into the hand of a drunkard, so (is) a parable (which comes) into the mouth of fools. They know not how to use it, and only do themselves and others harm by it. (Comp. 2 Peter 3:16.)
Read Charles John Ellicott on Proverbs 26 →CambridgeThe Cambridge Bible for Schools and Colleges9. As a thorn goeth up into the hand] i.e. as a thorn or thornbush taken up by a drunkard wounds himself. This proverb carries the thought of Pro 26:7 a step further. A parable, or proverb, in the mouth of fools is not only useless but injurious. They take up a sharp, pointed saying, and instead of turning it to account, only injure themselves with it, as a drunkard pierces his own hand with the thorn which he grasps.
Read Cambridge on Proverbs 26 →Albert Barnes1798–1870Barnes' Notes on the BibleBetter: “As a thorn which is lifted up in the hand of the drunkard” etc. As such a weapon so used may do mischief to the man himself or to others, so may the sharp, keen-edged proverb when used by one who does not understand it.
Read Albert Barnes on Proverbs 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. As a thorn goeth up (or is taken up) into the hand of a drunkard — One drunk. So is a parable (or proverb) in the mouth of fools — They will hurt themselves or others with it. A sarcasm.
Read Daniel Denison Whedon 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 a thorn that falls into the hand of a drunkard is a proverb in the mouth of a fool.
Like a thorn bush that goes into the hand of a drunkard, so is a parable in the mouth of fools.
Like a thorn that goes into the hand of a drunkard is a proverb in the mouth of a fool.
Like a thorn that goes into the hand of a drunkard, so is a proverb in the mouth of a fool.
Tyndale line
As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.
As a thorn that goeth up into the hand of a drunkard, So is a parable in the mouth of fools.
As a thorn that goeth up into the hand of a drunkard, so is a parable in the month of fools.
As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.
As a thorne standing vp in the hand of a drunkard, so is a parable in the mouth of fooles.
Strictly literal
[As] a thorn goeth up into the hand of a drunkard, so is a proverb in the mouth of fools.
A thorn hath gone up into the hand of a drunkard, And a parable in the mouth of fools.
A thorn has gone up into the hand of a drunkard, || And an allegory in the mouth of fools.
[As] a thorn that is come into the hand of a drunkard, so is a parable in the mouth of fools.
Like a thorn that goes into the hand of a drunkard is a proverb in the mouth of fools.
From the Latin
As if a thorn should grow in the hand of a drunkard: so is a parable in the mouth of fools.
Simplified
A proverb spoken by someone stupid is as ridiculous as a thorn bush waved around by a drunk.
Like a thorn which goes up into the hand of a man overcome by drink, so is a wise saying in the mouth of a foolish man.
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 of Proverbs 26:9 reads, "ח֭וֹחַ עָלָ֣ה בְיַד־ שִׁכּ֑וֹר וּ֝מָשָׁ֗ל בְּפִ֣י כְסִילִֽים׃", which translates to "Like a thorn that falls into the hand of a drunkard is a proverb in the mouth of a fool." The Septuagint closely matches this text, with 6 out of 7 words corresponding word-for-word, indicating a strong agreement with the Masoretic Text. However, the Septuagint's word order and articles differ, reflecting its unique translation style. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, further supporting the consistency of the Masoretic Text and the Septuagint in this instance.
ח֭וֹחַ עָלָ֣ה בְיַד־ שִׁכּ֑וֹר וּ֝מָשָׁ֗ל בְּפִ֣י כְסִילִֽים׃
6 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 26:9
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.
חוֹחַ (chowach) refers to a thorny plant, such as a brier or bramble, and can also denote a hook or fetter. The word is built from a root meaning to pierce, suggesting its association with thorns. It is linked to the concept of a thicket through a related term. There is a slight variation in emphasis across entries, with some focusing more on the plant aspect and others on the hook or fetter.
חוֹחַ n.m. 1. brier, bramble. 2. hook, ring, fetter
base
H2336 חוֹחַ 1. brier, bramble. 2. hook, ring, fetter
2336 chowach kho'-akh
from an unused root apparently meaning to pierce; a thorn; by
analogy, a ring for the nose:--bramble, thistle, thorn.
חוֹחַ (cho.ach) — thistle.
1) thorn, brier, bramble, thornbush, thicket
2) hook, ring, fetter
Also means: cha.vach (חָוָח "thicket" H2337)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
שִׁכֹּר (shikkor) means 'drunken' and refers to a state of intoxication or a habitual drunkard. The word is built from the root associated with drunkenness and is used in various contexts to describe someone who is intoxicated.
שִׁכֹּר, שִׁכּוֹר adj. drunken
base
H7910 שִׁכֹּר, שִׁכּוֹר drunken
7910 shikkowr shik-kore'
or shikkor {shik-kore'}; from 7937; intoxicated, as a state
or a habit:--drunk(-ard, -en, -en man).
see HEBREW for 07937
שִׁכֹּר (shik.kor) — drunken.
1) drunken
1a) drunken
1b) drunkard, drunken one (subst)
Adj — AdjHAamsa
מָשָׁל (mashal) refers to a proverb or parable, often characterized by parallelism and typically found in Hebrew Wisdom literature. It encompasses various forms such as aphorisms, bywords, and ethical maxims. The word is derived from a root suggesting superiority in mental action, indicating its metaphorical nature.
מָשָׁל n.m. proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
base
H4912 מָשָׁל proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
4912 mashal maw-shawl'
apparently from 4910 in some original sense of superiority in
mental action; properly, a pithy maxim, usually of
metaphorical nature; hence, a simile (as an adage, poem,
discourse):--byword, like, parable, proverb.
see HEBREW for 04910
מָשָׁל (ma.shal) — proverb.
1) proverb, parable
1a) proverb, proverbial saying, aphorism
1b) byword
1c) similitude, parable
1d) poem
1e) sentences of ethical wisdom, ethical maxims
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
prov'-erb (mashal, chidhah; parabole (Lu 4:23), paroimia (Joh 16:25,29)):
I. FOLK MEANING AND USE
1. The Primitive Sense
2. The Communal Origin
3. Animus of Proverbs
II. LITERARY DEVELOPMENT OF THE PROVERB
1. Discovery of Literary Value
2. The Differentiation
III. AS UNIT OF A STRAIN OF LITERATURE
1. From Detachment to Continuity
2. The Conception of Wisdom
3. In Later Times
By this term mainly, but sometimes by the term "parable" (e.g. Nu 23:7,18; 24:3,15; Job 27:1; 29:1), is translated the Hebrew word (mashal), which designates the formal unit or vehicle of didactic discourse. The mashal was an enunciation of truth, self-evident and self-illustrative, in some pointed or concentrated…
Proverb
A trite maxim; a similitude; a parable. The Hebrew word thus rendered (mashal) has a wide signification. It comes from a root meaning “to be like,” “parable.” Rendered “proverb” in Isa. 14:4; Hab. 2:6; “dark saying” in Ps. 49:4, Num. 12:8. Ahab’s defiant words in answer to the insolent demands of Benhadad, “Let not him that girdeth on his harness boast himself as he that putteth it off,” is a well known instance of a proverbial saying (1 Kings 20:11).
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 — 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…
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 — AdjHAampa
- All men are, without the knowledge of God
- Deny God
Ps 14:1; 53:1
- Blaspheme God
- Reproach God
- Make a mock at sin
- Despise instruction