Ecclesiastes 9:16 — Word Study
WLCוְאָמַ֣רְתִּי אָ֔נִי טוֹבָ֥ה חָכְמָ֖ה מִגְּבוּרָ֑ה וְחָכְמַ֤ת הַמִּסְכֵּן֙ בְּזוּיָ֔ה וּדְבָרָ֖יו אֵינָ֥ם נִשְׁמָעִֽים׃
BSAAnd Iʼănîy saidʼâmar■ Wisdomchokmâh [skill and good judgment] is betterṭôwb than strengthgᵉbûwrâh [might and power] but the wisdomchokmâh [prudent insight] of the poormiçkên man is despisedbâzâh [one who lacks necessities, held in contempt] and his wordsdâbâr [spoken thoughts and ideas] are notʼayin heededshâmaʻ [listened to or obeyed]
| Greek | English | Parsing |
|---|---|---|
| וְאָמַ֣רְתִּי | and I said | Verb, Qal, sequential perfect first person common singular |
| אָ֔נִי | I | Pronoun |
| טוֹבָ֥ה | [is] good | Adj |
| חָכְמָ֖ה | wisdom | Noun common, feminine singular absolute |
| מִגְּבוּרָ֑ה | more than strength | Preposition, noun common feminine singular absolute |
| וְחָכְמַ֤ת | and [the] wisdom of | Conjunction, noun common feminine singular construct |
| הַמִּסְכֵּן֙ | the poor [person] | Particle |
| בְּזוּיָ֔ה | [is] despised | Verb, Qal, participle (passive) feminine singular |
| וּדְבָרָ֖יו | and words his | Conjunction, noun common masculine plural construct, suffix |
| אֵינָ֥ם | not they | Noun common masculine singular construct, suffix |
| נִשְׁמָעִֽים׃ | [are] listened to | Verb, Niphal, participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And I said, “Wisdom is better than strength, but the wisdom of the poor man is despised, and his words are not heeded.” |
| KJV | Then said I, Wisdom is better than strength: nevertheless the poor man’s wisdom is despised, and his words are not heard. |
| ASV | Then said I, Wisdom is better than strength: nevertheless the poor man’s wisdom is despised, and his words are not heard. |
| YLT | And I said, 'Better [is] wisdom than might, and the wisdom of the poor is despised, and his words are not heard.' — |
| WEB | Then I said, “Wisdom is better than strength.” Nevertheless the poor man’s wisdom is despised, and his words are not heard. |
| BBE | Then I said, Wisdom is better than strength, but the poor man's wisdom is not respected, and his words are not given a hearing. |
Where they part company is in the rendering of the wisdom of the poor and its reception — see How Translations Differ.
The verse consists of a main assertion followed by two subordinate clauses that provide contrast and elaboration.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbאָמַר
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 — Ecclesiastes 9:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Reflections on Wisdomgenerated
Ecclesiastes 9:16 presents a contrast between wisdom and strength, emphasizing that wisdom is superior, yet it is often disregarded when it comes from the poor. The surrounding verses illustrate the value of wise counsel over brute force, as seen in the story of a poor wise man who saved a city but was forgotten. This theme resonates with other biblical wisdom literature, such as Proverbs, which often highlights the importance of wisdom in everyday life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 9:18 | Wisdom is better than weapons of war, but one sinner destroys much good. |
| 2 | Ecclesiastes 7:19 | Wisdom makes the wise man stronger than ten rulers in a city. |
| 3 | Proverbs 21:22 | A wise man scales the city of the mighty and pulls down the stronghold in which they trust. |
| 4 | Proverbs 24:5 | A wise man is strong, and a man of knowledge enhances his strength. |
| 5 | Proverbs 10:15 | The wealth of the rich man is his fortified city, but poverty is the ruin of the poor. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָכְמָה, chokh.mahgenerated
The Hebrew word חָכְמָה (chokmah) denotes wisdom, encompassing skill, prudence, and good judgment. It is derived from the root חָכַם (chakam), which relates to the concept of being wise or skilled in various domains, including moral and practical matters.
In this verse, wisdom is contrasted with strength, suggesting that while wisdom is inherently valuable, it is often overlooked, especially when possessed by those who are poor or marginalized.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree here, rendering the key concepts without significant variation.
Sentence Structuregenerated
The main verb of the verse is אָמַ֣רְתִּי, and I said, which governs the entire statement. The structure includes a subject and a predicate, followed by a comparative clause that elaborates on the value of wisdom versus strength.
The sentence flows logically, with the speaker first asserting the superiority of wisdom and then commenting on the societal disregard for the wisdom of the poor.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חָכְמָה is rendered as σοφία (sophia), which also means wisdom. This choice reflects a consistent understanding of the term across both Hebrew and Greek contexts.
The translation maintains the emphasis on wisdom's value while highlighting the cultural context in which it is received.
In plain words — the whole versegenerated
Ecclesiastes 9:16 states that wisdom is better than strength, but the wisdom of the poor is often despised, and their words are not listened to. This reflects the tendency to overlook valuable insights from those who are less fortunate.
Frequently Asked Questionsgenerated
This suggests that having good judgment and insight is more valuable than physical power or might, especially in resolving conflicts or making decisions.
The wisdom of the poor is often overlooked due to societal biases that favor wealth and status, leading to a lack of recognition for their insights.
This verse echoes themes found in Proverbs and other wisdom literature, which often emphasize the importance of wisdom and the need to listen to wise counsel, regardless of the source.
We are reminded to value wisdom from all sources and to be attentive to insights that may come from unexpected places, such as those who are poor or marginalized.
Reflection Questionsgenerated
- In what ways do I see wisdom being undervalued in my own life or community?
- How can I actively seek out and listen to the wisdom of those who may not have a position of power?
- What steps can I take to cultivate my own wisdom and share it with others?
- How does this verse challenge my perceptions of worth and value in society?
The early church on this verse — how the Fathers read it
John Chrysostom comments on the implications of wealth and poverty in relation to wisdom, suggesting that these concepts are viewed differently under the Old Covenant.
If riches and poverty are from the Lord, how can either poverty or riches be an evil? Why then were these things said? They were said under the Old Covenant, where there was much account made of wealth,Early Church Fathers on Ecclesiastes 9 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ecclesiastes 9:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said I, wisdom [is] better than strength,.... Wisdom of mind, even in a poor man, is better than strength of body, even of the, most potent prince and powerful army, as may be concluded from the
Read John Gill on Ecclesiastes 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said I, Wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard. Wisdom is better than strength - resuming the sentiment in Ecclesiastes 7:19.
Read Robert Jamieson on Ecclesiastes 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWisdom is better than strength, as was manifest in the foregoing instance. The poor man’ s wisdom is despised, because men are generally vain and foolish, and have a greater value for outward ornaments than for true worth.
Read Matthew Poole on Ecclesiastes 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 9:16 Then said I, Wisdom [is] better than strength: nevertheless the poor man’ s wisdom [is] despised, and his words are not heard.Ver. 16. Then said I, Wisdom is better, &c.] This he had said before, but now upon this new occasion. Nunquam satis dicitur, quod nunquam satis discitur. Nevertheless the poor man’ s wisdom is despised.] Jerome reads it thus, Et sapientia pauperis quae despecta est, et verba eius quae non sunt audita; that is, And the wisdom of the poor man which is despised, and his words which are not heard. According to which reading, the sense is, wisdom is better than strength, yea, even the despised wisdom of the poor man, &c. The Septuagint and Vulgate read…
Read John Trapp on Ecclesiastes 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The poor man's wisdom is despised, and his words are not heard.] I cannot help pursuing this illustration a little farther. The soldier who found Archimedes busily employed in drawing figures upon the sand, put to him some impertinent question, withal rudely obtruding himself on his operations. To whom this wonderful mathematician replied, "Stand off, soldier, and do not spoil my diagram;" on which the bloody savage struck him dead!
Read AdamClarke on Ecclesiastes 9 →CambridgeThe Cambridge Bible for Schools and Colleges16. Wisdom is better than strength] The maxim of ch. Ecclesiastes 7:19 is reproduced, but it is traversed by the fact that the wisdom must often be content to remain unrecognised. The power of the purse too often prevails against the wisdom of the poor. At the best, often, in words already quoted (Ecclesiastes 9:11), “Probitas laudatur et alget.”“Virtue is praised, and left out in the cold.”Juvenal, Sat. i. 74. The marginal reference in the A. V. to Mark 6:2-3 is not without significance as indicating the highest illustration of the maxim, in the question which asked “Is not this the carpenter’s son? Is he not himself a carpenter?” The chief butler’s forgetfulness of Joseph (Genesis 40:23)…
Read Cambridge on Ecclesiastes 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Wisdom is despised — In this instance, favour did not come to the man of skill. One can hardly avoid adding, though it is foreign to Koheleth’s present line of thought, that wisdom is largely its own conscious reward.
Read Daniel Denison Whedon on Ecclesiastes 9 →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
And I said, “Wisdom is better than strength, but the wisdom of the poor man is despised, and his words are not heeded.”
Then I said, “Wisdom is better than strength.” Nevertheless the poor man’s wisdom is despised, and his words are not heard.
And I said, “Wisdom is better than strength, but the wisdom of the poor man is despised, and his words are not heeded.”
So I concluded that wisdom is better than might, but a poor man’s wisdom is despised; no one ever listens to his advice.
Tyndale line
Then said I, Wisdom is better than strength: nevertheless the poor man’s wisdom is despised, and his words are not heard.
Then said I, Wisdom is better than strength: nevertheless the poor man’s wisdom is despised, and his words are not heard.
Then said I, Wisdom is better than strength: nevertheless the poor man’s wisdom is despised, and his words are not heard.
Then said I, wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard.
Then said I, Better is wisdome then strength: yet the wisedome of the poore is despised, and his wordes are not heard.
Strictly literal
Then said I, Wisdom is better than strength; but the poor man's wisdom is despised, and his words are not heard.
And I said, 'Better [is] wisdom than might, and the wisdom of the poor is despised, and his words are not heard.' —
And I said, “Better [is] wisdom than might, and the wisdom of the poor is despised, and his words are not heard.”
Then said I, Wisdom is better than might: although the poor man's wisdom is held in contempt, and his words are not heard.
So I concluded, “Wisdom is better than strength, but the poor man's wisdom is despised, and his words are not heard.”
From the Latin
And I said that wisdom is better than strength: how then is the wisdom of the poor man slighted, and his words not heard?
Simplified
As I've always said, “Wisdom is better than strength.” Yet the wisdom of that poor man was dismissed—people didn't pay attention to what he said.
Then I said, Wisdom is better than strength, but the poor man's wisdom is not respected, and his words are not given a hearing.
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 closely in their wording of this verse, with a word-for-word correspondence that highlights the consistency of the message about wisdom and its reception.
וְאָמַ֣רְתִּי אָ֔נִי טוֹבָ֥ה חָכְמָ֖ה מִגְּבוּרָ֑ה וְחָכְמַ֤ת הַמִּסְכֵּן֙ בְּזוּיָ֔ה וּדְבָרָ֖יו אֵינָ֥ם נִשְׁמָעִֽים׃
11 of the 11 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 9:16
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-Perf-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAafsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
N-fs — Noun common · feminine singular absoluteHNcfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
גְּבוּרָה (gbuwrah) refers to strength or might, encompassing concepts of valor and bravery. It is derived from a root related to force and power, often used in a figurative sense. The term can denote not only human strength but also the might of God, highlighting its significance in both personal and divine contexts.
גְּבוּרָה 61 n.f. strength, might
strength
might, valour
might of God
base
H1369 גְּבוּרָה strength, might
1369 gbuwrah gheb-oo-raw'
feminine passive participle from the same as 1368; force
(literally or figuratively); by implication, valor, victory:--
force, mastery, might, mighty (act, power), power, strength.
see HEBREW for 01368
גְּבוּרָה (ge.vu.rah) — might.
1) strength, might
1a) strength
1b) might, valour, bravery
1c) might, mighty deeds (of God)
Aramaic equivalent: ge.vu.rah (גְּבוּרָה "might" H1370)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ A title given to Jehovah 1Sa 15:29
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
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…
מִסְכֵּן (miskēn) means 'poor' and is derived from the root word associated with neediness. It is used in the context of describing an indigent person, specifically noted in the book of Ecclesiastes. The entries consistently emphasize its meaning as 'poor man' without significant variation.
מִסְכֵּן adj. poor, only Ec.
base
H4542 מִסְכֵּן
4542 micken mis-kane'
from 5531; indigent:--poor (man).
see HEBREW for 05531
מִסְכֵּן (mis.ken) — poor.
poor, poor man
Art | Adj — ParticleHTd/Aamsa
בָזָה (bazah) is a Hebrew verb meaning to despise or hold in contempt. It can be used in different forms: Qal for direct action, Niphal for being despised, and Hiphil for causing someone to despise. The entries emphasize a sense of disdain and worthlessness associated with the term.
בָזָה vb. despise
Qal despise, regard with contempt
Niph.
despised
vile, worthless
despicable, contemptible
Hiph. so as to cause to despise their lords
base
H959 בָזָה despise
959 bazah baw-zaw'
a primitive root; to disesteem:--despise, disdain,
contemn(-ptible), + think to scorn, vile person.
בָּזָה (ba.zah) — to despise.
1) to despise, hold in contempt, disdain
1a) (Qal) to despise, regard with contempt
1b) (Niphal)
1b1) to be despised
1b2) to be despicable
1b3) to be vile, worthless
1c) (Hiphil) to cause to despise
Also means: ba.zoh (בָּזֹה "to despise" H0960)
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
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
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Niphal-Inf-c — Verb · Niphal · participle (active) masculine pluralHVNrmpa