Proverbs 11:26 — Word Study
WLCמֹ֣נֵֽעַ בָּ֭ר יִקְּבֻ֣הוּ לְא֑וֹם וּ֝בְרָכָ֗ה לְרֹ֣אשׁ מַשְׁבִּֽיר׃
BSAThe peoplelᵉʼôm [a community or nation] the hoardermânaʻ [withholder, one who keeps back] of grainbâr [bar, a field of wheat or corn] but blessingBᵉrâkâh [a gift from God, prosperity] will crownrôʼsh [be upon the head of] the one who sells itshâbar [trades, provides for others']
| Greek | English | Parsing |
|---|---|---|
| מֹ֣נֵֽעַ | [one who] withholds | Verb, Qal, participle (active) masculine singular |
| בָּ֭ר | grain | Noun common, masculine singular absolute |
| יִקְּבֻ֣הוּ | they curse him | Verb qal imperfect third person masculine plural, suffix |
| לְא֑וֹם | a people | Noun common, masculine singular absolute |
| וּ֝בְרָכָ֗ה | and a blessing | Conjunction, noun common feminine singular absolute |
| לְרֹ֣אשׁ | [belongs] to [the] head of | Preposition, noun common masculine singular construct |
| מַשְׁבִּֽיר׃ | [one who] sells grain | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The people will curse the hoarder of grain, but blessing will crown the one who sells it. |
| KJV | He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it. |
| ASV | He that withholdeth grain, the people shall curse him; But blessing shall be upon the head of him that selleth it. |
| YLT | Whoso is withholding corn, the people execrate him, And a blessing [is] for the head of him who is selling. |
| WEB | People curse someone who withholds grain, but blessing will be on the head of him who sells it. |
| BBE | He who keeps back grain will be cursed by the people; but a blessing will be on the head of him who lets them have it for a price. |
Translations agree on the overall message of the verse without significant differences.
The sentence has a clear contrast between two main ideas, making it easy to follow the flow of thought.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלְאֹם
verbמָנַע
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 11:26
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom on Generositygenerated
Proverbs 11:26 highlights the societal view on hoarding versus sharing resources, specifically grain. The surrounding verses emphasize the benefits of generosity and the consequences of selfishness. This proverb serves as a reminder of the communal values in ancient wisdom literature, encouraging individuals to consider the well-being of others.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 8:4–6 | Hear this, you who trample the needy, who do away with the poor of the land, |
| 2 | Job 29:13 | The dying man blessed me, and I made the widow’s heart sing for joy. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — מֹ֣נֵֽעַ, Mo.ne.a'generated
The word מָנַע (mana) is a verb meaning to withhold or hold back. It is used here to describe a person who hoards grain, suggesting a negative moral stance.
As a participle in the active voice, it indicates an ongoing action — the hoarder is actively keeping back resources that could benefit others. This word carries a strong connotation of selfishness and lack of mercy.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The verse consists of two main clauses linked by a conjunction: the first clause describes the community's reaction to the hoarder of grain, while the second clause presents the positive outcome for the seller.
The finite verb יִקְּבֻ֣הוּ (they curse him) governs the first clause, with the subject לְאֹם (a people) and the object מֹ֣נֵֽעַ (withholder). The second clause introduces a contrasting subject בְרָכָ֗ה (blessing) that will crown the one who sells grain.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word בָּ֭ר is rendered as σῖτον (siton), meaning 'grain.' This choice aligns with the agricultural context of the verse, emphasizing the importance of grain in the community.
The translation reflects a consistent understanding of the original Hebrew, maintaining the focus on the consequences of hoarding versus sharing.
In plain words — the whole versegenerated
Proverbs 11:26 tells us that people will curse those who hoard grain, but those who sell it will be blessed. This verse teaches the importance of sharing resources and the negative view of selfishness in the community.
Frequently Asked Questionsgenerated
To curse means to speak badly about someone, and in this context, it reflects the community's strong disapproval of hoarding resources.
Selling grain is viewed positively because it benefits the community, providing food and resources for others in need.
The blessing refers to the positive outcomes and favor that come to those who share their resources, as opposed to those who withhold them.
This verse aligns with other proverbs that emphasize the value of generosity and the consequences of selfishness, reinforcing the idea that sharing leads to prosperity.
Reflection Questionsgenerated
- In what ways can I be more generous with my resources?
- How can I encourage others in my community to share rather than hoard?
- What are some practical steps I can take to support those in need?
- How does this proverb challenge my understanding of wealth and sharing?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss the moral implications of hoarding versus sharing, emphasizing the importance of generosity in community life.
It is written, “Men speak evil of him who withholds wheat.” One who withholds is without mercy. He does not gather for the sake of mercy.Early Church Fathers on Proverbs 11 →
Account these worthy to be esteemed your rulers and your kings, and bring them tribute as to kings; for by you they and their families ought to be maintained.Early Church Fathers on Proverbs 11 →
It is well said through Solomon, "He that hideth corn shall be cursed among the people." For to hide corn is to retain with one's self the words of sacred preaching.Early Church Fathers on Proverbs 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 11:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that withholdeth corn, the people shall curse him,.... That hoards it up for a better price, in hopes of a better market; and does not bring it out, and expose it to sale, when there is a scarcity
Read John Gill on Proverbs 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it.
Read Robert Jamieson on Proverbs 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWithholdeth corn, in a time of scarcity, when others need and desire it. Blessing; the blessing of God, which the people shall heartily beg for him. That selleth it upon reasonable terms.
Read Matthew Poole on Proverbs 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 11:26 He that withholdeth corn, the people shall curse him: but blessing [shall be] upon the head of him that selleth [it].Ver. 26. The people shall curse him,] i.e., Complain and cry out of him, as the people of Rome did of Pompey in another case. Nostra miseria tu es magnus. Our misery is you greatness. In another case, I say; for in this I must acquit him, remembering that speech of his, when, being by his office to bring in corn from a far country for the people’ s necessity, and wished by his friends to stay for a better wind, he hoisted up sail, and said: Necesse est ut eam, non ut vivam - there is a necessity of my going, not so of my life; if I perish, I perish. Hence he…
Read John Trapp on Proverbs 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) He that withholdeth corn till it has reached an exorbitant price, “the people shall curse him: but blessing shall be upon the head of him that selleth it” at a fair price. The truth of this is not affected by the fact that the dealer’s selfishness is in the long run beneficial to the community by limiting consumption in consequence of the rise in the price of corn.
Read Charles John Ellicott on Proverbs 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. He that withholdeth corn] Who refuses to sell because he hopes for a dearth, and then he can make his own price. The people shall curse him] Yes, and God shall curse him also; and if he do not return and repent, he will get God's curse, and the curse of the poor, which will be a canker in his money during time, and in his soul throughout eternity.
Read AdamClarke on Proverbs 11 →CambridgeThe Cambridge Bible for Schools and Colleges26. withholdeth] e.g. by keeping back his store in time of necessity to run up the price. See Amos 8:4-6, and comp. the legend of Bishop Hatto.
Read Cambridge on Proverbs 11 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the early stages of commerce there seems no way of making money rapidly so sure as that of buying up grain in time of famine, waiting until the dearth presses heavily, and then selling at famine prices.
Read Albert Barnes on Proverbs 11 →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 people will curse the hoarder of grain, but blessing will crown the one who sells it.
People curse someone who withholds grain, but blessing will be on the head of him who sells it.
The people will curse the hoarder of grain, but blessing will crown the one who sells it.
People will curse the one who withholds grain, but they will praise the one who sells it.
Tyndale line
He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it.
He that withholdeth grain, the people shall curse him; But blessing shall be upon the head of him that selleth it.
He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it.
He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it .
He that withdraweth the corne, the people will curse him: but blessing shalbe vpon the head of him that selleth corne.
Strictly literal
He that withholdeth corn, the people curse him; but blessing shall be upon the head of him that selleth it.
Whoso is withholding corn, the people execrate him, And a blessing [is] for the head of him who is selling.
Whoever is withholding grain, the people execrate him, || And a blessing [is] for the head of him who is selling.
Him that withholdeth corn, the people will denounce; but blessing will be heaped upon the head of the one that selleth it.
People curse the man who refuses to sell grain, but good gifts crown the head of him who sells it.
From the Latin
He that hideth up corn, shall be cursed among the people: but a blessing upon the head of them that sell.
Simplified
People curse those who hoard grain; but they bless those who sell.
He who keeps back grain will be cursed by the people; but a blessing will be on the head of him who lets them have it for a price.
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 on the wording of this verse, with five out of seven words matched. The Septuagint's translation captures the essence of the original Hebrew while presenting it in a different grammatical structure.
מֹ֣נֵֽעַ בָּ֭ר יִקְּבֻ֣הוּ לְא֑וֹם וּ֝בְרָכָ֗ה לְרֹ֣אשׁ מַשְׁבִּֽיר׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 11:26
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.
מָנַע (mana) is a Hebrew verb meaning to withhold or hold back. It can refer to denying or restraining something, either positively or negatively. The verb appears in different forms, such as Qal (to withhold) and Niphal (to be withheld). The entries do not indicate any significant disagreement among lexicons.
מָנַע vb. withhold, hold back
Qal withhold
Niph. be withholden
base
H4513 מָנַע withhold, hold back
4513 mana` maw-nah'
a primitive root; to debar (negatively or positively) from
benefit or injury:--deny, keep (back), refrain, restrain,
withhold.
מָנַע (ma.na) — to withhold.
1) to withhold, hold back, keep back, refrain, deny, keep restrain, hinder
1a) (Qal) to withhold
1b) (Niphal) to be withheld
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
בַּר (bar) primarily means 'grain' or 'corn,' and can also refer to a 'field.' It is derived from the sense of winnowing, indicating its agricultural context. The term appears in various forms, including its Aramaic equivalent, which also means 'field.' There is a specific reference to its use in Job 39:4.
ref
H1250a בַּר grain, corn H1250b בָּר field
1250 bar bawr
or bar {bar}; from 1305 (in the sense of winnowing); grain of
any kind (even while standing in the field); by extens. the
open country:--corn, wheat.
see HEBREW for 01305
בַּר (bar) — grain.
corn, grain
בָּר (bar) — field.
field (Aram. usage)
Aramaic equivalent: bar (בַּר "field" H1251)
N-ms — Noun common · masculine singular absoluteHNcmsa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.
קָבַב (qabab) is a primitive root meaning to curse or malign. The entries indicate that it primarily refers to the act of uttering a curse, often with a figurative sense of harming through words. There are no significant disagreements among the lexicons regarding its meaning.
[קָבַב] vb. utter a curse against, curse
base
H6895 קָבַב
6895 qabab kaw-bab'
a primitive root; to scoop out, i.e. (figuratively) to malign
or execrate (i.e. stab with words):--X at all, curse.
קָבַב (qa.vav) — to curse.
1) to curse, utter a curse against
1a) (Qal) to curse
HVqi3mp/Sp3ms — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sp3ms
לְאֹם, transliterated as lom, refers to a 'people' or 'nation.' It is derived from an unused root meaning to gather, indicating a sense of community. The term is noted as chiefly late in usage according to Brown-Driver-Briggs.
לְאֹם, לְאוֹם n.m. people, poet. and chiefly late
base
H3816 לְאֹם, לְאוֹם people, poet. and chiefly late
3816 lom leh-ome'
or l owm {leh-ome'}; from an unused root meaning to gather; a
community:--nation, people.
לְאֹם (le.om) — people.
a people, nation
N-ms — Noun common · masculine singular absoluteHNcmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
בְּרָכָה (berakah) means 'blessing' and encompasses a range of meanings including prosperity, praise of God, gifts, and treaties of peace. It is derived from the root word for 'to bless.' The entries highlight its use in various contexts, but do not indicate any significant disagreement among lexicons.
בְּרָכָה n.f. blessing
blessing
source of blessing
blessing, prosperity
blessing, praise of God
a gift, present
treaty of peace
base
H1293 בְּרָכָה blessing
1293 Brakah ber-aw-kaw'
from 1288; benediction; by implication prosperity:--blessing,
liberal, pool, present.
see HEBREW for 01288
בְּרָכָה (be.ra.khah) — blessing.
1) blessing
2) (source of) blessing
3) blessing, prosperity
4) blessing, praise of God
5) a gift, present
6) treaty of peace
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
(berakhah; eulogia): Sometimes means the form of words used in invoking the bestowal of good, as in De 33:1; Jos 8:34; and Jas 3:10. Sometimes it means the good or the benefit itself which has been conferred, as in Ge 27:36, "Hast thou not reserved a blessing for me?" and Pr 10:22, "The blessing of Yahweh, it maketh rich." "The cup of blessing" (to poterion tes eulogias, a special use of the word in 1Co 10:16), means the cup for which we bless God, or which represents to us so much blessin g from God.
James M. Gray
Referring both to God and to man. When God blesses, he bestows that efficacy which renders his blessing effectual. His blessings are either temporal or spiritual, bodily or mental; but in every thing they really convey the good which they import, Nu 6:23-27. The blessings of men to other men, unless they be inspired prophecies, as in Ge 32:32 De 33:1 1:1-29, are only good wishes, personal or official, and as it were a peculiar kind of prayer to the Author of all good for the welfare of the subject of them. Blessing, on the part of man towards God, is an act of thanks-giving for his mercies, Ps 103:1; or rather, for that special mercy which at the time occasions the act of…
→ For blessing before eating, see PRAYER
→ See THANKSGIVING AND PRAYER BEFORE TAKING FOOD
→ See also BENEDICTIONS
→ RESPONSIVE BLESSINGS OF THE LAW De 28:1-14
For the responsive curses of the law, see CURSE
→ CONTINGENT UPON OBEDIENCE Ex 15:26; 19:5; 20:6; 23:22; Le 26:3-43; De 4:1,40; 5:10,29; 7:9,12-15; 11:26-28; 12:28; 15:4,5; 28:1-14; 29:9; 30:1-10,15-20; Jos 1:8; 1Ki 2:3,4; 3:14; 8:23; 9:3-9; 1Ch 22:13; 28:7,8; 2Ch 7:17-22; 26:5; 27:6; 30:9; 31:10;
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׁבַר (shabar) is a verb meaning to buy grain, derived from a related root. It covers the actions of purchasing grain in the Qal form and selling it in the Hiphil form. The word emphasizes trade in grain, with no significant disagreement noted among the lexicons.
[שָׁבַר] vb. denom. buy grain
Qal buy grain for food
Hiph. sell grain (prop. cause to buy grain)
base
H7666 שָׁבַר vb. denom. buy grain
7666 shabar shaw-bar'
denominative from 7668; to deal in grain:--buy, sell.
see HEBREW for 07668
שָׁבַר (sha.var) — to buy grain.
1) to buy or purchase grain
1a) (Qal) to buy grain
1b) (Hiphil) to sell grain
Aramaic equivalent: ze.van (זְבַן "to buy" H2084)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.