Proverbs 1:17 — Word Study
WLCכִּֽי־ חִ֭נָּם מְזֹרָ֣ה הָרָ֑שֶׁת בְּ֝עֵינֵ֗י כָל־ בַּ֥עַל כָּנָֽף׃
BSAHowkîy [utterly, completely] futile [it is]chinnâm [in vain, without purpose] to spreadzârâh [to scatter, toss out] the netresheth [a snare, a trap] where anykôl [in the sight of, before, all, every] birdbaʻal [creature with wings] can see itʻayin [perceive, discern, the net, the trap]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| חִ֭נָּם | in vain | Adverb |
| מְזֹרָ֣ה | [is] spread out | Verb, Pual, participle (passive) feminine singular |
| הָרָ֑שֶׁת | the net | Particle, noun common feminine singular absolute |
| בְּ֝עֵינֵ֗י | in [the] eyes of | Preposition, noun common feminine dual construct |
| כָל־ | every | Noun common, masculine singular construct |
| בַּ֥עַל | owner of | Noun common, masculine singular construct |
| כָּנָֽף׃ | a wing | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How futile it is to spread the net where any bird can see it! |
| KJV | Surely in vain the net is spread in the sight of any bird. |
| ASV | For in vain is the net spread In the sight of any bird: |
| YLT | Surely in vain is the net spread out before the eyes of any bird. |
| WEB | For the net is spread in vain in the sight of any bird; |
| BBE | Truly, to no purpose is the net stretched out before the eyes of the bird: |
The translations agree on the futility of spreading a net that is visible to birds.
The sentence is structured around a main clause that expresses the futility of the action, followed by a subordinate phrase that specifies the conditions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָרָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 1:17
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 — The Dangers of Wickednessgenerated
Proverbs 1:17 warns against the futility of attempting to ensnare others when they can easily see the trap. This verse follows a discussion on the swift pursuit of evil, emphasizing that those who engage in such behavior ultimately harm themselves. The surrounding verses illustrate the consequences of greed and the deceptive nature of wickedness, leading to self-destruction.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 7:23 | until an arrow pierces his liver, like a bird darting into a snare— not knowing it will cost him his life. |
| 2 | Job 35:11 | who teaches us more than the beasts of the earth and makes us wiser than the birds of the air?’ |
| 3 | Isaiah 1:3 | The ox knows its owner, and the donkey its master’s manger, but Israel does not know; My people do not understand.” |
| 4 | Jeremiah 8:7 | Even the stork in the sky knows her appointed seasons. The turtledove, the swift, and the thrush keep their time of migration, but My people do not know the requirements of the LORD. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — חִנָּם, Chi.nomgenerated
The word חִנָּם (chi.nom) is an adverb meaning 'for nothing' or 'in vain.' It conveys the idea of actions taken without purpose or reason, suggesting that certain efforts yield no benefit. In this context, it emphasizes the pointlessness of spreading a net that is visible to birds.
This word is derived from a root meaning 'to be devoid of advantage,' indicating that the action of spreading the net is futile. The use of חִנָּם underscores the broader theme in Proverbs of the consequences of foolishness and the lack of wisdom in one's actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the futility of spreading a net that is visible to birds, using similar phrases to convey this idea.
Sentence Structuregenerated
The main verb of the verse is מְזֹרָ֣ה, is spread out, which governs the entire clause. The structure includes a subject noun phrase, a prepositional phrase indicating the location of the action, and additional noun phrases that provide context.
The arrangement of the words highlights the futility of the action, with the subject and action clearly stated, followed by the conditions under which the action takes place.
Septuagint Backgroundgenerated
The Septuagint translates the phrase with the Greek word ἀδίκως, meaning 'unjustly' or 'wrongfully.' This choice implies a moral dimension to the act of spreading the net, suggesting that it is not merely futile but also ethically questionable.
This interpretation adds depth to the understanding of the verse, indicating that the act of setting a trap is not only ineffective but also morally wrong.
In plain words — the whole versegenerated
Proverbs 1:17 teaches that it is pointless to set a trap that is easy for birds to see. This verse follows a warning about the dangers of evil actions and greed, emphasizing that those who pursue such paths ultimately harm themselves.
Frequently Asked Questionsgenerated
It means that if the trap is visible, it will not catch any birds, highlighting the foolishness of ineffective actions.
It connects to the theme of the consequences of wickedness, illustrating that those who act unjustly will ultimately face harm.
We should consider the purpose and effectiveness of our actions, ensuring they are wise and not in vain.
We can seek wisdom and understanding, making choices that align with righteousness rather than greed or wickedness.
Reflection Questionsgenerated
- What are some examples of actions I have taken that turned out to be futile?
- How can I ensure that my decisions are wise and purposeful?
- In what ways can I be more aware of the consequences of my actions?
- How does this verse challenge me to reflect on my motivations and choices?
The early church on this verse — how the Fathers read it
Early Christian writers referenced this verse to discuss the moral implications of actions and the consequences of foolishness.
Now, the Scripture saith, "Not unjustly are nets spread out for birds." This means that the man perishes justly, who, having a knowledge of the way of righteousness, rushes off into the way of darkness.Early Church Fathers on Proverbs 1 →
If then nets are not wrongfully stretched for birds, as it is said in Proverbs, but God justly leads men into the snare, as it is said, “You led us into the snare,” and if not even a sparrow, cheapest of birds,Early Church Fathers on Proverbs 1 →
"Surely in vain the net is spread," etc. Truly the snare of persecution or death is spread in vain for the elect, who have the wings of hope and charity and other virtues, by which they desire heavenly things while they live,Early Church Fathers on Proverbs 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 1:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSurely in vain the net is spread in the sight of any bird. Or "without cause" (y), as the word is rendered in Proverbs 1:11; and so the words are an illustration of the preceding; showing that the
Read John Gill on Proverbs 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySurely in vain the net is spread in the sight of any bird. (Surely in vain the net is spread in the sight of any bird) - Hebrew, 'any master of a wing,' (cf.
Read Robert Jamieson on Proverbs 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe design of these words is to set forth the folly of these men by the similitude of a bird, which yet is very variously applied and understood by divers interpreters. But I shall not confound the reader with the rehearsal of them. This clause, in vain, upon the understanding whereof the whole depends, may be understood, either, 1. In respect of the fowler. So the sense is, The fowler who spreads his net in the sight of the bird loseth his labour, because the bird, perceiving the danger, will not be tempted to come to the bait, but flees away from it. But, or yet, these (as the first words of the next verse may well be, and by the Chaldee translator are, rendered) are more foolish than the…
Read Matthew Poole on Proverbs 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 1:17 Surely in vain the net is spread in the sight of any bird.Ver. 17. Surely in vain the net.] Which is to say, Silly birds pick up the meat, but see not the net, and so become a prey to the fowler. If the fruits of the flesh grow out of the trees of your hearts, saith blessed Bradford, surely, surely the devil is at inn with you; you are his birds, whom when he hath well fed, he will broach you, and eat you, chew you, and champ you, world without end, in eternal woe and misery. Sermon of Repent., p. 70.
Read John Trapp on Proverbs 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Surely in vain . . .—The second reason: their folly in so doing, for God will bring punishment upon them; in the “same net which they hid privily will their foot be taken “(Psalms 9:15). Even birds are wiser than they. It is useless to spread a net in the sight of any bird.
Read Charles John Ellicott on Proverbs 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Surely in vain the net is spread in the sight of any bird.] This is a proverb of which the wise man here makes a particular use; and the meaning does not seem as difficult as some imagine. The wicked are represented as lurking privily for the innocent. It is in this way alone that they can hope to destroy them and take their substance; for if their designs were known, proper precautions would be taken against them; for it would be vain to spread the net in the sight of those birds which men wish to ensnare. Attend therefore to my counsels, and they shall never be able to ensnare thee.
Read AdamClarke on Proverbs 1 →CambridgeThe Cambridge Bible for Schools and Colleges17. in vain] Because, whereas by the certain destruction which it portends, the net ought to deter the bird from yielding to the solicitations of appetite, the temptation of the bait prevails, and the warning of the visible net is unheeded. “So,” in their unheeding regard of manifest warning, “are the ways of every one that is greedy of gain” . His devices against others (Proverbs 1:11-12) are really devices against himself Proverbs 1:18. “In the net which they hid is their own foot taken” (Psalms 9:15).
Read Cambridge on Proverbs 1 →Albert Barnes1798–1870Barnes' Notes on the BibleStrictly speaking, this is the first proverb (i. e., similitude) in the book; a proverb which has received a variety of interpretations.
Read Albert Barnes on Proverbs 1 →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
How futile it is to spread the net where any bird can see it!
For the net is spread in vain in the sight of any bird;
How futile it is to spread the net where any bird can see it!
Surely it is futile to spread a net in plain sight of any bird,
Tyndale line
Surely in vain the net is spread in the sight of any bird.
For in vain is the net spread In the sight of any bird:
For in vain is the net spread, in the eyes of any bird:
Surely in vain the net is spread in the sight of any bird.
Certainely as without cause the net is spred before the eyes of all that hath wing:
Strictly literal
For in vain the net is spread in the sight of anything which hath wings.
Surely in vain is the net spread out before the eyes of any bird.
Surely in vain is the net spread out before the eyes of any bird.
For uselessly is the net spread out before the eyes of every winged bird:
For it is useless to spread the net in the sight of any bird.
From the Latin
But a net is spread in vain before the eyes of them that have wings.
Simplified
There's no point in trying to lure birds into a net when they can see it.
Truly, to no purpose is the net stretched out before the eyes of the bird:
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 largely agree in content, with five of the eight words matched. The Septuagint's word order differs, but the essential message remains consistent: the futility of spreading a visible net.
כִּֽי־ חִ֭נָּם מְזֹרָ֣ה הָרָ֑שֶׁת בְּ֝עֵינֵ֗י כָל־ בַּ֥עַל כָּנָֽף׃
5 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 Proverbs 1:17
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
חִנָּם (chinnam) means 'for nothing' or 'gratis,' indicating something given without cost or reason. It conveys ideas of being free, undeserved, or in vain. The word is derived from a root meaning 'to be devoid of advantage.' Various lexicons emphasize its use in contexts that highlight lack of purpose or cause.
חִנָּם subst., used chiefly in the accus. as adv.—lit. out of favour; i.e.
gratis, gratuitously, for nothing
for no purpose, in vain
gratuitously, without cause, undeservedly
base
H2600 חִנָּם lit. out of favour; i.e. . gratis, gratuitously, for nothing
. for no purpose, in vain
. gratuitously, without cause, undeservedly
2600 chinnam khin-nawm'
from 2580; gratis, i.e. devoid of cost, reason or
advantage:--without a cause (cost, wages), causeless, to cost
nothing, free(-ly), innocent, for nothing (nought, in vain.
see HEBREW for 02580
חִנָּם (chin.nam) — for nothing.
1) freely, for nothing, without cause
1a) gratis, gratuitously, for nothing
1b) for no purpose, in vain
1c) gratuitously, without cause, undeservedly
Adv — AdverbHD
van: The adjective of "vanity," and representing the same Hebrew and Greek words as does the latter, with a few additions (chiefly kenos, "empty," and its compounds in the New Testament). And "vain" can always be replaced by its synonym "empty," often with advantage in modern English (Job 15:2; 1Co 15:14, etc.). The exception is the phrase "in vain," and even there the interchange can be made if some (understood) noun such as "ways" be added. So "to take God's name in vain" (Ex 20:7; De 5:11) means simply to take it for an "empty" ("not good") purpose.
זָרָה (zarah) is a Hebrew verb meaning to scatter, fan, or winnow. It encompasses various actions such as tossing about, dispersing, and spreading. The word appears in different forms, including Qal (to scatter), Niphal (to be scattered), and Piel (to intensively scatter). Notably, it is used in contexts like the scattering of the Israelites and the winnowing of grain.
[זָרָה] vb. scatter, fan, winnow (Ar. Arabic cause to fly, scatter (of wind), winnow; Aram. דְּרָא, Syriac; Eth. Ethiopic)—
Qal
scatter, the powder into which the golden calf was ground
fan, winnow
Niph. be scattered, dispersed, of Israel
Pi.
(intens. of Qal) scatter, disperse, esp. of peoples
winnow, sift
Pu. be scattered
base
H2219 [זָרָה] scatter, fan, winnow
2219 zarah zaw-raw'
a primitive root (compare 2114); to toss about; by
implication, to diffuse, winnow:--cast away, compass,
disperse, fan, scatter (away), spread, strew, winnow.
see HEBREW for 02114
זָרָה (za.rah) — to scatter.
1) to scatter, fan, cast away, winnow, disperse, compass, spread, be scattered, be dispersed
1a) (Qal)
1a1) to scatter
1a2) to fan, winnow
1b) (Niphal) to be scattered, be dispersed
1c) (Piel)
1c1) to scatter, disperse (intensive of Qal)
1c2) to winnow, sift
1d) (Pual) to be scattered, be spread out
V-Pual-Inf-c — Verb · Pual · participle (passive) feminine singularHVPsfsa
רֶ֫שֶׁת (resheth) means 'net' and is derived from a root meaning to catch animals. It encompasses various types of nets, including those for judgment and traps for people. The term is specifically noted for its use as a brazen network for the altar in the tabernacle.
רֶ֫שֶׁת n.f. net
net
brazen network for altar of tabern.
base
H7568 רֶ֫שֶׁת net . net
. brazen network for altar of tabern.
7568 resheth reh'-sheth
from 3423; a net (as catching animals):--net(- work).
see HEBREW for 03423
רֶ֫שֶׁת (re.shet) — net.
1) net
1a) net
1a1) for catching
1a2) of judgment (fig)
1a3) of leaders leading people to sin
1a4) as a trap for man
1b) network (brazen-for altar of tabernacle)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
See FISHING; FOWLER.
Net
In use among the Hebrews for fishing, hunting, and fowling. The fishing-net was probably constructed after the form of that used by the Egyptians (Isa. 19:8). There were three kinds of nets. (1.) The drag-net or hauling-net (Gr. sagene), of great size, and requiring many men to work it. It was usually let down from the fishing-boat, and then drawn to the shore or into the boat, as circumstances might require (Matt. 13:47, 48). (2.) The hand-net or casting-net (Gr. amphiblestron), which was thrown from a rock or a boat at any fish that might be seen (Matt. 4:18; Mark 1:16). It was called by the Latins funda. It was of circular form, “like the top of a tent.” (3.) The…
[See FISHING]
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd — Preposition · noun common feminine dual constructHR/Ncfdc
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…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
בַּעַל (ba`al) means owner or lord, and can refer to a husband, citizens, or rulers. It is derived from a root meaning 'to own' and is used in various contexts, including relationships and leadership. The term also appears as a divine name, Baal, in the Old Testament.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
H1167 בַּעַל owner, lord . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
1167 ba`al bah'-al
from 1166; a master; hence, a husband, or (figuratively)
owner (often used with another noun in modifications of this
latter sense):--+ archer, + babbler, + bird, captain, chief
man, + confederate, + have to do, + dreamer, those to whom it
is due, + furious, those that are given to it, great, + hairy,
he that hath it, have, + horseman, husband, lord, man, +
married, master, person, + sworn, they of.
see HEBREW for 01166
בַּעַל (ba.al) — master.
: master/leader
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: husband.
: husband/groom
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: men.
: men/comrades
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: owning.
: owning/having
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: [master of].
: [master_of](DESCRIPTOR)
N-ms — Noun common · masculine singular constructHNcmsc
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…
כָּנָף (kanaph) means 'wing' or 'extremity' and can refer to various edges or corners, such as those of a bird, garment, or building. It encompasses meanings like border, corner, and skirt, indicating both physical and metaphorical edges. The word is derived from a root that suggests an edge or extremity.
כָּנָף 109 n.f. wing, extremity
base
H3671 כָּנָף wing, extremity
3671 kanaph kaw-nawf'
from 3670; an edge or extremity; specifically (of a bird or
army) a wing, (of a garment or bed-clothing) a flap, (of the
earth) a quarter, (of a building) a pinnacle:--+ bird, border,
corner, end, feather(-ed), X flying, + (one an-)other,
overspreading, X quarters, skirt, X sort, uttermost part,
wing((-ed)).
see HEBREW for 03670
כָּנָף (ka.naph) — wing.
1) wing, extremity, edge, winged, border, corner, shirt
1a) wing
1b) extremity
1b1) skirt, corner (of garment)
HNcfsa — Noun common · feminine singular absoluteHNcfsa