Ecclesiastes 10:13 — Word Study
WLCתְּחִלַּ֥ת דִּבְרֵי־ פִ֖יהוּ סִכְל֑וּת וְאַחֲרִ֣ית פִּ֔יהוּ הוֹלֵל֖וּת רָעָֽה׃
BSAThe beginningtᵉchillâh [start, inception] of his talkdâbâr [words, speech] is follyçiklûwth [foolishness, silliness] and the endʼachărîyth [conclusion, final result] of his speechpeh [talk, conversation] is evilraʻ [wicked, bad] madnesshôwlêlûwth△ [mischievous, foolish behavior]
| Greek | English | Parsing |
|---|---|---|
| תְּחִלַּ֥ת | [the] beginning of | Noun common, feminine singular construct |
| דִּבְרֵי־ | [the] words of | Noun common, masculine plural construct |
| פִ֖יהוּ | mouth his | Noun common masculine singular construct, suffix |
| סִכְל֑וּת | [is] folly | Noun common, feminine singular absolute |
| וְאַחֲרִ֣ית | and [the] end of | Conjunction, noun common feminine singular construct |
| פִּ֔יהוּ | mouth his | Noun common masculine singular construct, suffix |
| הוֹלֵל֖וּת | [is] madness | Noun common, feminine singular absolute |
| רָעָֽה׃ | evil | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The beginning of his talk is folly, and the end of his speech is evil madness. |
| KJV | The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness. |
| ASV | The beginning of the words of his mouth is foolishness; and the end of his talk is mischievous madness. |
| YLT | The beginning of the words of his mouth [is] folly, And the latter end of his mouth [Is] mischievous madness. |
| WEB | The beginning of the words of his mouth is foolishness; and the end of his talk is mischievous madness. |
| BBE | The first words of his mouth are foolish, and the end of his talk is evil crime. |
Where they part company is רָעָה — see How Translations Differ.
The sentence consists of two main clauses connected by a conjunction, presenting contrasting ideas about the nature of foolish speech.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word 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 — Ecclesiastes 10:13
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 — Reflections on Wisdom and Follygenerated
Ecclesiastes 10:13 presents a stark contrast between the beginning of a fool's words and their eventual outcome. The author emphasizes that while the initial speech may seem trivial or foolish, it can lead to serious and harmful consequences. This theme resonates throughout Ecclesiastes, where the pursuit of wisdom is often juxtaposed with the folly of human behavior, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 14:15 | So on the fourth day they said to Samson’s wife, “Entice your husband to explain the riddle to us, or we will burn you and your father’s household to death. Did you invite us here to rob us?” |
| 2 | 1 Samuel 20:26–33 | Saul said nothing that day because he thought, “Something has happened to David to make him ceremonially unclean—surely he is unclean.” |
| 3 | 1 Samuel 22:7–8 | Then Saul said to his servants, “Listen, men of Benjamin! Is the son of Jesse giving all of you fields and vineyards and making you commanders of thousands or hundreds? |
| 4 | 1 Samuel 25:10–11 | But Nabal asked them, “Who is David? Who is this son of Jesse? Many servants these days are breaking away from their masters. |
| 5 | 2 Samuel 19:41–43 | Soon all the men of Israel came to the king and asked, “Why did our brothers, the men of Judah, take you away secretly and bring the king and his household across the Jordan, together with all of David’s men?” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — סִכְלוּת, sikh.Lutgenerated
The word סִכְלוּת (sikhluwth) is a feminine singular noun meaning folly or foolishness. It suggests a lack of wisdom or sensibility, often leading to negative outcomes. The parsing indicates it functions as a subject or predicate in the sentence, highlighting the state of foolishness associated with the fool's speech.
This term appears in contexts that underscore the consequences of foolish behavior, reinforcing the idea that folly is not merely a lack of intelligence but can lead to destructive actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses folly and madness to convey the meanings of סִכְלוּת and הוֹלֵלוּת, respectively. The KJV and ASV also align with this rendering.
Where translations differ is in the final word, רָעָה. The BSB opts for evil, while the GNV and NETB choose wicked. This difference highlights the nuances in interpreting the moral implications of the fool's speech.
Sentence Structuregenerated
The finite verb in this verse is implied in the structure, with two main clauses connected by the conjunction 'and'. The first clause describes the beginning of the fool's speech, while the second clause addresses its end, emphasizing the transition from folly to madness.
The sentence structure is balanced, with both clauses presenting contrasting ideas that illustrate the progression from foolishness to evil, underscoring the consequences of unwise speech.
Septuagint Backgroundgenerated
The Septuagint translates סִכְלוּת as ἀφροσύνη, which also conveys the idea of foolishness. This choice aligns with the Hebrew meaning while potentially broadening the interpretation to include irrationality.
The Greek word for הוֹלֵלוּת is περιφέρεια, suggesting a focus on the chaotic nature of the madness described, which may reflect a deeper understanding of the consequences of foolishness in speech.
In plain words — the whole versegenerated
Ecclesiastes 10:13 tells us that the beginning of a fool's talk is foolishness, but it leads to madness and evil in the end. This verse warns about the consequences of foolish speech, showing that what starts as trivial can result in serious harm.
Frequently Asked Questionsgenerated
It means that the initial words spoken by a fool lack wisdom and sense, often leading to foolish actions.
The end of the fool's speech escalates from mere folly to madness, indicating that foolishness can lead to more serious consequences.
This contrast highlights the potential dangers of unwise speech, showing how seemingly harmless words can lead to destructive outcomes.
We learn the importance of being mindful of our words, as they can have significant consequences, and that foolish talk can lead to harmful behavior.
Reflection Questionsgenerated
- In what ways have I seen foolish speech lead to negative outcomes in my life or in others' lives?
- How can I ensure that my words are wise and constructive rather than foolish?
- What steps can I take to recognize and avoid foolishness in my own speech?
- How does this verse challenge me to reflect on the impact of my words on those around me?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Augustine of Hippo reflect on the implications of this verse, discussing the nature of foolishness and the moral lessons it conveys.
"His talk begins as foolishness and ends as evil madness. The fool prates on and on, but man does not know what will be; and who can tell him what will be after him? "So far the discussion has been about the fool,Early Church Fathers on Ecclesiastes 10 →
The church was admonished to shun the beginning of sin. Which is that beginning of sin, like the head of a serpent? The beginning of all sin is pride.Early Church Fathers on Ecclesiastes 10 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ecclesiastes 10:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe beginning of the words of his mouth [is] foolishness,.... As soon as ever he opens his mouth, he betrays his folly; the first word he speaks is a foolish one; or it is from the abundant folly in
Read John Gill on Ecclesiastes 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness. The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness.
Read Robert Jamieson on Ecclesiastes 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll his talk from the beginning to the end is foolish and mischievous, and the more he talks, the more doth his folly appear; he proceeds from evil to worse, and adds wilfulness to his weakness, and never desists till he hath done mischief to himself or to others.
Read Matthew Poole on Ecclesiastes 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 10:13 The beginning of the words of his mouth [is] foolishness: and the end of his talk [is] mischievous madness.Ver. 13. The beginning o f his words are folly.] He is an inconsiderate idiot, utters incoherences, pours forth a flood of follies, his whole discourse is frivolous, futilous. To begin foolishly may befall a wise man: but when he sees it, or hath it showen unto him, he will not persist: "Once have I spoken," saith holy Job, "but I will not answer again: yea, twice, but I will proceed no further." Much otherwise the fool, and because he will be dicti sui dominus having lashed out at first, he launcheth further out into the deep, as it were, of idle and evil prattle.…
Read John Trapp on Ecclesiastes 10 →CambridgeThe Cambridge Bible for Schools and Colleges13. The beginning of the words of his mouth is foolishness] The words point, with a profound insight into human nature, to the progress from bad to worse in one who has the gift of speech without discretion. He begins with what is simply folly, unwise but harmless, but “vires acquirit eundo” he is borne along on the swelling floods of his own declamatory fluency, and ends in what is “mischievous madness.” He commits himself to statements and conclusions which, in his calmer moments, he would have shrunk from. As has been said of such an orator or preacher, without plan or forethought, he “goes forth, not knowing whither he goeth.”
Read Cambridge on Ecclesiastes 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Words… foolishness — The infatuated man would go from folly to frenzy, unless some wise friend should take up his cause, and, leaving the rash rebel in silence, plead for him with the monarch.
Read Daniel Denison Whedon on Ecclesiastes 10 →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 beginning of his talk is folly, and the end of his speech is evil madness.
The beginning of the words of his mouth is foolishness; and the end of his talk is mischievous madness.
The beginning of his talk is folly, and the end of his speech is evil madness.
At the beginning his words are foolish and at the end his talk is wicked madness,
Tyndale line
The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness.
The beginning of the words of his mouth is foolishness; and the end of his talk is mischievous madness.
The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness.
The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness.
The beginning of the wordes of his mouth is foolishnesse, and the latter ende of his mouth is wicked madnesse.
Strictly literal
The beginning of the words of his mouth is folly; and the end of his talk is mischievous madness.
The beginning of the words of his mouth [is] folly, And the latter end of his mouth [Is] mischievous madness.
The beginning of the words of his mouth [is] folly, || And the latter end of his mouth || [Is] mischievous madness.
The beginning of the words of his mouth is foolishness; and the last that cometh out of his mouth is evil-bringing madness.
As words begin to flow from a fool's mouth, foolishness comes out, and at the end his mouth flows with wicked madness.
From the Latin
The beginning of his words is folly, and the end of his talk is a mischievous error.
Simplified
Fools begin by saying foolish things, and end up talking evil nonsense.
The first words of his mouth are foolish, and the end of his talk is evil crime.
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 and the Septuagint agree in their wording for this verse, with all eight words matched. This consistency indicates a shared understanding of the concepts of folly and madness across these ancient texts.
תְּחִלַּ֥ת דִּבְרֵי־ פִ֖יהוּ סִכְל֑וּת וְאַחֲרִ֣ית פִּ֔יהוּ הוֹלֵל֖וּת רָעָֽה׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ecclesiastes 10:13
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.
תְּחִלָּה (tchillah) means 'beginning' and is derived from a root that conveys the sense of opening or commencement. It covers meanings related to the start of something, including 'first' and 'the first time.' The term appears in contexts discussing beginnings, such as 'from the beginning' or 'in the beginning.'
תְּחִלָּה n.f. beginning
base
H8462 תְּחִלָּה beginning
8462 tchillah tekh-il-law'
from 2490 in the sense of opening; a commencement; rel.
original (adverb, -ly):--begin(-ning), first (time).
see HEBREW for 02490
תְּחִלָּה (te.chil.lah) — beginning.
1) beginning, first
1a) the first time
1b) from the beginning, in the beginning (with prep)
N-fs — Noun common · feminine singular constructHNcfsc
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…
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp — Noun common · masculine plural constructHNcmpc
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…
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
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
סִכְלוּת (sikluwth) means folly or foolishness. It is derived from a root that suggests silliness. The term appears in Ecclesiastes 1:17, where it conveys a sense of foolishness. Different entries confirm this meaning without significant disagreement.
סִכְלוּת, שִׂכְלוּת n.f. folly
base
H5531a סִכְלוּת, שִׂכְלוּת folly H5531b סִכְלוּת, שִׂכְלוּת folly
5531 cikluwth sik-looth'
or sikluwth (Eccl. 1:17) {sik-looth'}; from 5528;
silliness:--folly, foolishness.
see HEBREW for 05528
שִׂכְלוּת (sikh.lut) — folly.
folly, foolishness
Another spelling of sikh.lut (סִכְלוּת "folly" H5531B)
סִכְלוּת (sikh.lut) — folly.
folly, foolishness
Also means: sikh.lut (שִׂכְלוּת "folly" H5531A)
N-fs — Noun common · feminine singular absoluteHNcfsa
fol'-i.
See FOOL.
אַחֲרִית (achariyth) means 'end' or 'after-part' and encompasses concepts like the future, posterity, and remnants. It can refer to the last time or the latter part of events, often with prophetic implications. The word is derived from a root meaning 'to be behind' and is noted in various contexts, including discussions of time and lineage.
אַחֲרִית 61 n.f. after-part, end
base
H319 אַחֲרִית after-part, end
319 'achariyth akh-ar-eeth'
from 310; the last or end, hence, the future; also
posterity:--(last, latter) end (time), hinder (utter) -most,
length, posterity, remnant, residue, reward.
see HEBREW for 0310
אַחֲרִית (a.cha.rit) — end.
1) after part, end
1a) end, issue, event
1b) latter time (prophetic for future time)
1c) posterity
1d) last, hindermost
Aramaic equivalent: a.cha.rit (אַחֲרִית "latter" H0320)
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
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
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
הוֹלֵלוּת (howleluwth) refers to madness or folly, derived from the active participle of another Hebrew word meaning to be foolish. The term appears in Ecclesiastes 10:3, where it conveys the idea of irrational behavior.
הוֹלֵלוּת n.f. id. [e.bp.ad] Ec 10:3
ref
H1948 הוֹלֵלוּת
1948 howleluwth ho-lay-looth'
from active participle of 1984; folly:--madness.
see HEBREW for 01984
הוֹלֵלוּת (ho.le.lut) — madness.
madness
N-fs — Noun common · feminine singular absoluteHNcfsa
mad'-nes.
See MAD, MADNESS.
Madness
This word is used in its proper sense in Deut. 28:34, John 10:20, 1 Cor. 14:23. It also denotes a reckless state of mind arising from various causes, as over-study (Eccl. 1:17; 2:12), blind rage (Luke 6:11), or a depraved temper (Eccl. 7:25; 9:3; 2 Pet. 2:16). David feigned madness (1 Sam. 21:13) at Gath because he “was sore afraid of Achish.”
In Scripture "madness" is recognized as a derangement proceeding either from weakness and misdirection of intellect or from ungovernable violence of passion. In one passage alone, (John 10:20) is madness expressly connected with demoniacal possession by the Jews in their cavil against our Lord; in none is it referred to any physical causes.
→ See INSANITY
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Adj — Noun common · feminine singular absoluteHNcfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23