Proverbs 27:22 — Word Study
WLCאִ֥ם תִּכְתּֽוֹשׁ־ אֶת־ הָאֱוִ֨יל׀ בַּֽמַּכְתֵּ֡שׁ בְּת֣וֹךְ הָ֭רִיפוֹת בַּֽעֱלִ֑י לֹא־ תָס֥וּר מֵ֝עָלָ֗יו אִוַּלְתּֽוֹ׃ פ
BSAThoughʼim you grindkâthash△▸ [pound or bray] a foolʼĕvîyl [foolish person, despising wisdom] like grainrîyphâh [wheat or cereal] with mortarmaktêsh [hollow vessel] [and]tâvek a pestleʻĕlîy△ [tool for grinding] [yet] his follyʼivveleth [foolishness, silliness] will notlôʼ departçûwr▸ [turn aside, be removed] from himʻal
| Greek | English | Parsing |
|---|---|---|
| אִ֥ם | if | Particle |
| תִּכְתּֽוֹשׁ־ | you will pound | Verb, Qal, imperfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| הָאֱוִ֨יל׀ | the fool | Particle |
| בַּֽמַּכְתֵּ֡שׁ | in mortar | Preposition, noun common masculine singular absolute |
| בְּת֣וֹךְ | in among | Preposition, noun common masculine singular construct |
| הָ֭רִיפוֹת | the grain | Particle, noun common feminine plural absolute |
| בַּֽעֱלִ֑י | with the pestle | Preposition, noun common masculine singular absolute |
| לֹא־ | not | Particle |
| תָס֥וּר | it will depart | Verb, Qal, imperfect third person feminine singular |
| מֵ֝עָלָ֗יו | from with him | Preposition, preposition, suffix |
| אִוַּלְתּֽוֹ׃ פ | foolishness his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though you grind a fool like grain with mortar and a pestle, yet his folly will not depart from him. |
| KJV | Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him. |
| ASV | Though thou shouldest bray a fool in a mortar with a pestle along with bruised grain, Yet will not his foolishness depart from him. |
| YLT | If thou dost beat the foolish in a mortar, Among washed things — with a pestle, His folly turneth not aside from off him. |
| WEB | Though you grind a fool in a mortar with a pestle along with grain, yet his foolishness will not be removed from him. |
| BBE | Even if a foolish man is crushed with a hammer in a vessel among crushed grain, still his foolish ways will not go from him. |
Where they part company is in minor stylistic choices, but all versions agree on the essential meaning of the verse.
The sentence structure presents a condition followed by a result, emphasizing the futility of the action described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּתַשׁ
The sentence as the grammar sees it Open the tree ›
2 of 12 occur nowhere else in the Old Testament — words chosen on purpose.
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 27:22
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 Folly in Proverbsgenerated
Proverbs 27:22 reflects on the nature of foolishness, suggesting that despite any attempts to correct or change a fool's behavior, their folly remains unchanged. This highlights a broader theme in Proverbs regarding the importance of wisdom and the challenges of dealing with foolishness, as seen in the surrounding verses which emphasize the value of understanding and discernment.
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?” |
| 2 | Exodus 12:30 | During the night Pharaoh got up—he and all his officials and all the Egyptians—and there was loud wailing in Egypt; for there was no house without someone dead. |
| 3 | Exodus 14:5 | When the king of Egypt was told that the people had fled, Pharaoh and his officials changed their minds about them and said, “What have we done? We have released Israel from serving us.” |
| 4 | Exodus 15:9 | The enemy declared, ‘I will pursue, I will overtake. I will divide the spoils; I will gorge myself on them. I will draw my sword; my hand will destroy them.’ |
| 5 | 2 Chronicles 28:22–23 | In the time of his distress, King Ahaz became even more unfaithful to the LORD. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אֱוִיל, ha.'e.Vilgenerated
The word אֱוִיל (eviyl) denotes a foolish person, someone who despises wisdom and is characterized by a lack of understanding. It is derived from a root suggesting perversion, indicating a person who is not only foolish but also often mocks wisdom.
In this verse, the use of אֱוִיל emphasizes the stubbornness of folly, suggesting that no matter how much one tries to correct or grind down the foolishness, it will not be removed. This reflects the broader wisdom literature's view on the difficulty of changing one's inherent nature.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb תִּכְתּֽוֹשׁ (you will pound) governs the sentence, with a series of phrases detailing the action and its context. The structure emphasizes the action of grinding, followed by the object, and concludes with the result of that action.
The order of the Hebrew words places emphasis on the action of grinding the fool, suggesting the futility of the effort as the sentence progresses to the conclusion that his folly will not depart.
Septuagint Backgroundgenerated
The Septuagint translates אֱוִיל as ἄφρονα, which conveys a similar meaning of foolishness but may imply a slightly different nuance in the Greek context. This choice reflects a broader interpretation of foolishness that aligns with Greek philosophical thought.
The Greek translation captures the essence of the Hebrew text, maintaining the focus on the futility of trying to change a foolish person's nature.
In plain words — the whole versegenerated
Proverbs 27:22 tells us that even if you try to grind a fool like grain in a mortar, his foolishness will not leave him. This highlights the idea that some people's foolishness is deeply ingrained and cannot be easily changed, no matter the effort.
Frequently Asked Questionsgenerated
Grinding a fool refers to the effort of trying to change or correct a foolish person, suggesting that such efforts are often futile.
This indicates that a fool's nature is resistant to change, emphasizing the difficulty of altering someone's inherent foolishness.
It underscores the contrast between wisdom and folly, illustrating that wisdom cannot easily change those who choose to remain foolish.
It teaches that while we may try to guide or correct foolish behavior, we must recognize the limits of our influence over others' choices.
Reflection Questionsgenerated
- In what areas of my life do I see foolishness that seems resistant to change?
- How can I apply wisdom in my interactions with those who may be foolish?
- What steps can I take to ensure I am not acting foolishly myself?
- How does this verse challenge my understanding of personal growth and change?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 27:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThough thou shouldest bray a fool in a mortar among wheat with a pestle,.... As the manna was, Numbers 11:8; and as wheat beat and bruised in a mortar, or ground in a mill, retains its own nature;
Read John Gill on Proverbs 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThough thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.
Read Robert Jamieson on Proverbs 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot a natural, but a moral and wilful fool, who by long continuance in sin is hardened and stupefied, and so incorrigible under all the means of amendment.
Read Matthew Poole on Proverbs 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 27:22 Though thou shouldest bray a fool in a mortar among wheat with a pestle, [yet] will not his foolishness depart from him.Ver. 22. Though thou shouldst bray a fool, &c.] The cypress tree, the more it is watered the more it is withered. So it is with the wicked. Humbled they are, but not humble; low, but not lowly; "wearied" in sin, as Babylon was "in the greatness of her way," but not weary of it. Of these Augustine, Perdidistis, saith he, utilitatem calamitatis, miserrimi factis estis, et pessimi permansistis, ye have lost the fruit of your afflictions; ye have suffered much, and are never the better. "By this the iniquity of Jacob shall be purged, and this is all the fruit…
Read John Trapp on Proverbs 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Though thou shouldest bray (i.e., pound) a fool (a self-willed, headstrong person) in a mortar among wheat with a pestle.—This would separate completely the husks from the wheat; but obstinacy has become a part of such a man’s nature, and cannot be got rid of even by such violent measures.
Read Charles John Ellicott on Proverbs 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Though thou shouldest bray a fool] Leaving all other conjectures, of which commentators are full, I would propose, that this is a metaphor taken from pounding metallic ores in very large mortars, such as are still common in the East, in order that, when subjected to the action of the fire, the metal may be the more easily separated from the ore. However you may try, by precept or example, or both, to instruct a stupid man, your labour is lost; his foolishness cannot be separated from him. You may purge metals of all their dross; but you cannot purge the fool of his folly.
Read AdamClarke on Proverbs 27 →CambridgeThe Cambridge Bible for Schools and Colleges22. wheat] Rather, bruised corn. In the only other place in which it occurs (2 Samuel 17:19) the word is rendered ground corn, A.V., and bruised corn, R.V. See note there in this Series. Proverbs 27:23-27. The praises of agriculture, or of pastoral life. It well repays the diligence bestowed upon it (Proverbs 27:23), and is more reliable in its nature than other kinds of wealth, and even than a kingly crown (Proverbs 27:24). No sooner is one crop carried than another begins to grow, and the harvest of the earth is sure (Proverbs 27:25). The flocks, ever increasing, supply clothing, and equal in value the land which supports them (Proverbs 27:26), while their produce will maintain in plenty…
Read Cambridge on Proverbs 27 →Albert Barnes1798–1870Barnes' Notes on the BibleBray - To pound wheat in a mortar with a pestle, in order to free the wheat from its husks and impurities, is to go through a far more elaborate process than threshing. But the folly of the fool is not thus to be got rid of.
Read Albert Barnes on Proverbs 27 →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
Though you grind a fool like grain with mortar and a pestle, yet his folly will not depart from him.
Though you grind a fool in a mortar with a pestle along with grain, yet his foolishness will not be removed from him.
Though you grind a fool like grain with mortar and a pestle, yet his folly will not depart from him.
If you should pound the fool in the mortar among the grain with the pestle, his foolishness would not depart from him.
Tyndale line
Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.
Though thou shouldest bray a fool in a mortar with a pestle along with bruised grain, Yet will not his foolishness depart from him.
Though thou shouldest bray a fool in a mortar with a pestle among bruised corn, yet will not his foolishness depart from him.
Though thou shouldst bray a fool in a mortar among wheat with a pestle, yet his foolishness will not depart from him.
Though thou shouldest bray a foole in a morter among wheate brayed with a pestell, yet will not his foolishnes depart from him.
Strictly literal
If thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his folly depart from him.
If thou dost beat the foolish in a mortar, Among washed things — with a pestle, His folly turneth not aside from off him.
If you beat the foolish in a mortar, || Among washed things—with a pestle, || His folly does not turn aside from off him.
Though thou shouldst pound the fool in a mortar, in the midst of grains of wheat with a pestle: still would his folly not depart from him.
Even if you crush a fool with the pestle—along with the grain— yet his foolishness will not leave him.
From the Latin
Though thou shouldst bray a fool in the mortar, as when a pestle striketh upon sodden barley, his folly would not be taken from him.
Simplified
Even if you ground stupid people in a mortar, crushing them like grain with the pestle, you can't get rid of stupidity from them.
Even if a foolish man is crushed with a hammer in a vessel among crushed grain, still his foolish ways will not go from him.
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 is consistent with the Septuagint in most of its wording, although the Septuagint's word order and articles differ. Both texts convey the same fundamental message regarding the nature of folly.
אִ֥ם תִּכְתּֽוֹשׁ־ אֶת־ הָאֱוִ֨יל׀ בַּֽמַּכְתֵּ֡שׁ בְּת֣וֹךְ הָ֭רִיפוֹת בַּֽעֱלִ֑י לֹא־ תָס֥וּר מֵ֝עָלָ֗יו אִוַּלְתּֽוֹ׃ פ
9 of the 12 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 27:22
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
כָּתַשׁ (kathash) is a primitive Hebrew root meaning to pound or bray. It is used in the Qal form, indicating actions like mixing by pounding or grinding something fine. The only biblical reference noted is in Proverbs 27:22.
[כָּתַשׁ] vb. pound, pound fine, bray;—Qal Pr 27:22
ref
H3806 כָּתַשׁ
3806 kathash kaw-thash'
a primitive root; to butt or pound:--bray.
כָּתַשׁ (ka.tash) — to pound.
(Qal) to pound, mix by pounding, pound fine, bray
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
pound (maneh; mna, litra; Latin, libra): Pound does not correctly represent the Hebrew maneh, which was more than a pound (see MANEH). The litra of Joh 12:3 and 19:39 is the Roman pound (libra) of 4,950 grains, which is less than a pound troy, being about 10 1/3 oz. In a monetary sense (its use in Lu 19:13-25) it is the mna, or maneh, which was either of silver or gold, the former, which is probably the one referred to by Luke, being equal to 6,17 British pounds, or about $33 (in 1915); the latter 102,10 British pounds or $510 (in 1915).
See WEIGHTS AND MEASURES.
Figurative: "Pound," like "talent," is used in the New Testament for intellectual gifts and spiritual endowments, as in the passage given above.
H. Porter
Pound
(1.) A weight. Heb. maneh, equal to 100 shekels (1 Kings 10:17; Ezra 2:69; Neh. 7:71, 72). Gr. litra, equal to about 12 oz. avoirdupois (John 12:3; 19:39).
(2.) A sum of money; the Gr. mna or mina (Luke 19:13, 16, 18, 20, 24, 25). It was equal to 100 drachmas, and was of the value of about $3, 6s. 8d. of our money. (See MONEY.)
A weight. [See WEIGHTS AND MEASURES AND MEASURES] A sum of money put in the Old Testament, (1 Kings 10:17; Ezra 2:69; Nehemiah 7:71) for the Hebrew maneh , worth in silver about . In the parable of the ten pounds, (Luke 19:12-27) the reference appears to be to a Greek pound, a weight used as a money of account, of which sixty went to the talent. It was worth to .
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אֱוִיל (eviyl) means 'foolish' and describes someone who despises wisdom, mocks when guilty, is quarrelsome, or licentious. It is derived from an unused root suggesting perversion. The word is used in various contexts in the Old Testament, primarily to denote a person lacking wisdom.
אֱוִיל 26 adj. foolish
base
H191 אֱוִיל foolish
191 'eviyl ev-eel'
from an unused root (meaning to be perverse); (figuratively)
silly:--fool(-ish) (man).
אֱוִיל (e.vil) — fool(ish).
1) be foolish, foolish
1a) (subst)
1a1) of one who despises wisdom
1a2) of one who mocks when guilty
1a3) of one who is quarrelsome
1a4) of one who is licentious
Art | Adj — ParticleHTd/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.
מַכְתֵּשׁ (maktesh) refers to a mortar, a hollow place used for pounding or braying. It is derived from the root meaning to crush or grind, and can also imply a socket, such as that of a tooth. The term appears in contexts related to its function as a tool for processing materials.
מַכְתֵּשׁ n.m. mortar (place of pounding, braying)
base
H4388 מַכְתֵּשׁ
4388 maktesh mak-taysh'
from 3806; a mortar; by analogy, a socket (of a
tooth):--hollow place, mortar.
see HEBREW for 03806
מַכְתֵּשׁ (makh.tesh) — hollow.
mortar
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mor'-ter (medhokhah (Nu 11:8), makhtesh (Pr 27:22)): A hollowed stone or vessel in which grain or other substance was pounded or beaten with a pestle. The Israelites used a mortar in which to beat the manna in the wilderness (Nu 11:8), and Pr 27:22 declares, "Though thou shouldst bray a fool in a mortar with a pestle .... yet will not his foolishness depart from him," i.e. it is inherent and ineradicable. Some have supposed an allusion to an oriental mode of punishment by pounding the criminal to death in a mortar, but this is unlikely. In illustration of Pr 27:22 such proverbs are quoted as "Though you beat that loose…
Mortar
(Heb. homer), cement of lime and sand (Gen. 11:3; Ex. 1:14); also potter’s clay (Isa. 41:25; Nah. 3:14). Also Heb. ‘aphar, usually rendered “dust,” clay or mud used for cement in building (Lev. 14:42, 45).
Mortar for pulverizing (Prov. 27:22) grain or other substances by means of a pestle instead of a mill. Mortars were used in the wilderness for pounding the manna (Num. 11:8). It is commonly used in Palestine at the present day to pound wheat, from which the Arabs make a favourite dish called kibby.
(Genesis 11:3; Exodus 1:14; Leviticus 14:42,45; Isaiah 41:25; Ezekiel 13:10,11,14,15; 22:28; Nehemiah 3:14) The various compacting substances used in Oriental buildings appear to be -- Bitumen, as in the Babylonian structures; Common mud or moistened clay; A very firm cement compounded of sand, ashes and lime, in the proportions respectively of 1,2,3, well pounded, sometimes mixed and sometimes coated with oil, so as to form a surface almost impenetrable to wet or the weather. In Assyrian and also Egyptian brick buildings, stubble or straw, as hair or wool among ourselves, was added to increase the tenacity.
This well-known utensil was employed by the Hebrews in preparing manna for use, Nu 11:8. Large iron mortars, for pounding grain, have been used by the Turks in the execution of criminals; but it is not known that the Jews ever practiced this mode of punishment. To this day a favorite article of food in Syria is prepared by pounding meat for hours in an iron mortar, and adding grain and spice while the process of "braying" goes on, Pr 27:22.
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
AMONG',
AMONGST', preposition [Gr. See Mingle.]
1. In a general or primitive sense, mixed or mingled with; as tares among wheat.
2. Conjoined or associated with, or making part of the number.
Blessed art thou among women. Luke 1:1.
3. Of the number; as, there is not one among a thousand, possessing the like qualities.
{ A‐mong″ , A‐mongst″ , } prep. [OE. amongist, amonges, amonge, among, AS. onmang, ongemang, gemang, in a crowd or mixture. For the ending -st see Amidst. See Mingle.] 1. Mixed or mingled; surrounded by.
They heard,
And from his presence hid themselves among
The thickest trees.
Milton.
2. Conjoined, or associated with, or making part of the number of; in the number or class of.
Blessed art thou among women.
Luke i. 28.
3. Expressing a relation of dispersion, distribution, etc.; also, a relation of reciprocal action.
What news among the merchants?
Shak.
רִיפָה (riyphah) refers to a type of grain or fruit, specifically something that can be ground, such as corn or wheat. The term is derived from another Hebrew word, but its exact meaning remains uncertain. The entries highlight its plural form and its association with grits.
[רִיפָה] n.[f.] dub.; some grain or fruit
base
H7383 רִיפָה, רִפָה
7383 riyphah ree-faw'
or riphah {ree-faw'}; from 7322; (only plural), grits (as
pounded):--ground corn, wheat.
see HEBREW for 07322
רִיפָה (ri.phah) — grain.
1) a grain or fruit (for grinding)
1a) meaning uncertain
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.
עֱלִי (eliy) means 'pestle,' referring to a tool used for grinding. The word is derived from a root meaning 'to lift' and is noted in Proverbs 27:22. The entries consistently define it as a pestle without significant variation.
עֱלִי n.[m.] pestle (as rising before the blow);—Pr 27:22.
done
H5940 עֱלִי
5940 `eliy el-ee'
from 5927; a pestle (as lifted):--pestle.
see HEBREW for 05927
עֱלִי (e.li) — pestle.
pestle
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
pes'-'l (`eli): A rounded implement of wood or stone used for pounding, bruising, or powdering materials in a mortar. Used only in Pr 27:22. The assonance of CS:GreekIT+loimosIT-/CS and CS:GreekIT+limosIT-/CS in these passages (CS:GreekIT+loimosIT-/CS is omitted in the Revised Version (British and American) passage for Mt) occurs in several classical passages, e.g. Herodotus vii.171. The pestilence is said to walk in darkness (Ps 91:6) on account of its sudden onset out of obscurity not associated with any apparent cause.
See MORTAR.
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
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Prep | Suff — Preposition · preposition · suffixHR/Rd/Sp3ms
אִוֶּ֫לֶת (ivveleth) refers to folly or foolishness. It is derived from a root meaning silliness, and is categorized as a feminine noun. The term appears in contexts discussing foolish behavior or actions.
אִוֶּ֫לֶת 25 n.f. folly
base
H200 אִוֶּ֫לֶת
200 'ivveleth iv-veh'-leth
from the same as 191; silliness:--folly, foolishly(-ness).
see HEBREW for 0191
אִוֶּ֫לֶת (iv.ve.let) — folly.
foolishness, folly
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms