Proverbs 12:16 — Word Study
WLCאֱוִ֗יל בַּ֭יּוֹם יִוָּדַ֣ע כַּעְס֑וֹ וְכֹסֶ֖ה קָל֣וֹן עָרֽוּם׃
BSAA fool’sʼĕvîyl [foolish, stupid, vexation, anger] angerkaʻaç [is known at once, is presently shown] is knownyâdaʻ▸ at onceyôwm but a prudent [man]ʻârûwm [sensible, covereth, concealeth, overlooks] overlookskâçâh an insultqâlôwn [shame, dishonor]
| Greek | English | Parsing |
|---|---|---|
| אֱוִ֗יל | a fool | Adj |
| בַּ֭יּוֹם | on the day | Preposition, noun common masculine singular absolute |
| יִוָּדַ֣ע | it is known | Verb, Niphal, imperfect third person masculine singular |
| כַּעְס֑וֹ | anger his | Noun common masculine singular construct, suffix |
| וְכֹסֶ֖ה | and [one who] conceals | Conjunction, verb qal participle (active) masculine singular |
| קָל֣וֹן | shame | Noun common, masculine singular absolute |
| עָרֽוּם׃ | [is] sensible | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A fool’s anger is known at once, but a prudent man overlooks an insult. |
| KJV | A fool’s wrath is presently known: but a prudent man covereth shame. |
| ASV | A fool’s vexation is presently known; But a prudent man concealeth shame. |
| YLT | The fool — in a day is his anger known, And the prudent is covering shame. |
| WEB | A fool shows his annoyance the same day, but one who overlooks an insult is prudent. |
| BBE | A foolish man lets his trouble be openly seen, but a sharp man keeps shame secret. |
Where they part company is אֱוִיל — see How Translations Differ.
The sentence contrasts the immediate reaction of a fool with the thoughtful response of a prudent man.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָרוּם
verbיָדַע
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 12:16
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 — Contrast Between Foolishness and Wisdomgenerated
Proverbs 12:16 highlights the immediate nature of a fool's anger, contrasting it with the wisdom of a prudent man who can overlook insults. This verse is situated within a broader discourse on the characteristics of fools and the wise, emphasizing the importance of self-control and discernment in interpersonal conflicts.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 25:28 | Like a city whose walls are broken down is a man who does not control his temper. |
| 2 | Proverbs 29:11 | A fool vents all his anger, but a wise man holds it back. |
| 3 | 1 Samuel 20:30–34 | Then Saul’s anger burned against Jonathan, and he said to him, “You son of a perverse and rebellious woman! Do I not know that you have chosen the son of Jesse to your own shame and to the disgrace of the mother who bore you? |
| 4 | 1 Kings 19:1–2 | Now Ahab told Jezebel everything that Elijah had done and how he had killed all the prophets with the sword. |
| 5 | Proverbs 10:12 | Hatred stirs up dissension, but love covers all transgressions. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אֱוִיל, 'e.Vilgenerated
The term אֱוִיל ('e.Vil) is an adjective that describes a person lacking wisdom, often characterized by foolishness or a propensity to quarrel. It is derived from a root suggesting perversion, indicating a fundamental moral deficiency. This word appears frequently in the Old Testament, often in contexts that illustrate the consequences of foolish behavior.
In this verse, the focus is on the immediate expression of anger by a fool, which serves as a reflection of their character. The use of אֱוִיל underscores the impulsiveness associated with foolishness, contrasting sharply with the thoughtful response of the prudent man.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses a fool for אֱוִיל and overlooks for עָרוּם. Other translations, such as the KJV and ASV, also use a fool but vary in their rendering of עָרוּם, with options like covereth and concealeth.
Sentence Structuregenerated
The finite verb יִוָּדַ֣ע (it is known) governs the main clause, indicating the immediate revelation of the fool's anger. The structure includes a conjunction linking two contrasting actions: the fool's anger being known and the prudent man's response.
The sentence is structured to emphasize the contrast between the fool and the prudent man, with the first clause focusing on the fool's impulsive nature and the second highlighting the wise choice to overlook an insult.
Septuagint Backgroundgenerated
The Septuagint translates אֱוִיל as ἄφρων (aphron), which also conveys the meaning of foolishness but may carry a slightly different nuance in the Greek context. This choice reflects a consistent understanding of the foolish character across translations.
For עָרוּם, the LXX uses πανοῦργος (panourgos), which implies cunning or craftiness, suggesting a depth to the prudent man's character that encompasses more than mere oversight.
In plain words — the whole versegenerated
Proverbs 12:16 tells us that a fool shows their anger immediately, while a wise person chooses to overlook insults. This verse highlights the difference between foolish and wise behavior in handling conflicts.
Frequently Asked Questionsgenerated
It means that a fool cannot hide their feelings and reacts impulsively, revealing their foolishness.
A prudent man chooses to overlook insults, demonstrating self-control and wisdom.
Managing anger is crucial for maintaining relationships and demonstrating maturity, as seen in the contrast between the fool and the prudent man.
This verse teaches that responding thoughtfully, rather than reacting immediately, can lead to better outcomes in conflicts.
Reflection Questionsgenerated
- In what situations have I reacted impulsively like a fool, and what were the consequences?
- How can I practice overlooking insults in my daily interactions?
- What are some practical ways to develop prudence in my responses to anger?
- How does this verse challenge my understanding of wisdom and foolishness?
The early church on this verse — how the Fathers read it
The Desert Fathers and Bede reflect on this verse, emphasizing the importance of patience and wisdom in the face of insults.
The monks praised a brother to Antony. Antony went to him and tested him to see if he could endure being insulted. When he saw that he could not bear it, he said to him, ‘You are like a house with a highly decorated outside,Early Church Fathers on Proverbs 12 →
The fool immediately shows his anger, etc. He who desires to avenge himself in the present is a fool; but he who disregards an injury for the sake of the Lord is wise.Early Church Fathers on Proverbs 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 12:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA fool's wrath is presently known,.... Having no command of himself, he cannot repress it, nor keep it in; no sooner is he provoked but he shows it in his countenance, and by his words and actions;
Read John Gill on Proverbs 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA fool's wrath is presently known: but a prudent man covereth shame. A fool's wrath is presently (Hebrew, in that very day; Hosea 4:5) known: but a prudent man covereth shame - namely, the shame or insult put upon him by others.
Read Robert Jamieson on Proverbs 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs presently known, by his rash words and indecent actions, whereby he exposeth himself to shame. Covereth shame; either, 1. The shame, or reproach, or injury done to him by others, which he concealeth and beareth with patience, and passeth by, as his duty and interest obligeth him to do. Or, 2. His own shame, to which the folly of rash anger would have betrayed him.
Read Matthew Poole on Proverbs 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 12:16 A fool’ s wrath is presently known: but a prudent [man] covereth shame. Ver. 16. A fool’ s wrath is presently known.] He hath no power over his passions. Hence τϊι, a fool, and τϊΰν, suddenly, rashly, are from the same root. Like tow, he is soon kindled; like a pot, he soon boils; and like a candle whose tallow is mixed with brine, as soon as lighted he spits up and down the room. A fool uttereth all his mind. The Septuagint render it, All his anger - θυμον. For, as the Hebrews well note in a proverb they have, A man’ s mind is soon discovered, bekis, bekos, becoynos; - in loculis, in poculis, in ira; - in his purse, in his drink, in his anger. See my "Common Place of Anger."…
Read John Trapp on Proverbs 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) A fool’s wrath is presently known.—He cannot contain himself if he thinks himself slighted or injured; the “prudent man,” on the other hand, “covereth shame,” not noticing an insult at the time, but waiting for a convenient opportunity of telling the offender of his fault and bringing him to a better mind (Matthew 18:15).
Read Charles John Ellicott on Proverbs 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. A fool's wrath is presently known] We have a proverb very like this, and it will serve for illustration: - A fool's bolt is soon shot. A weak-minded man has no self-government; he is easily angered, and generally speaks whatever comes first to his mind.
Read AdamClarke on Proverbs 12 →CambridgeThe Cambridge Bible for Schools and Colleges16. presently] Lit. in the (same) day. Comp. “Will they make an end in one (lit. the) day?” Nehemiah 4:2 [Heb. 3:34]; αὐθημερόν, LXX.
Read Cambridge on Proverbs 12 →Albert Barnes1798–1870Barnes' Notes on the BibleThe “fool” cannot restrain his wrath; it rushes on “presently” (as in the margin, on the same day, however, uselessly.
Read Albert Barnes on Proverbs 12 →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
A fool’s anger is known at once, but a prudent man overlooks an insult.
A fool shows his annoyance the same day, but one who overlooks an insult is prudent.
A fool’s anger is known at once, but a prudent man overlooks an insult.
A fool’s annoyance is known at once, but the prudent overlooks an insult.
Tyndale line
A fool’s wrath is presently known: but a prudent man covereth shame.
A fool’s vexation is presently known; But a prudent man concealeth shame.
A fool’s vexation is presently known: but a prudent man concealeth shame.
A fool's wrath is presently known: but a prudent man covereth shame.
A foole in a day shall be knowen by his anger: but he that couereth shame, is wise.
Strictly literal
The vexation of the fool is presently known; but a prudent [man] covereth shame.
The fool — in a day is his anger known, And the prudent is covering shame.
The fool—his anger is known in a day, || And the prudent is covering shame.
The wrath of the fool is known on the very day; but he that concealeth the disgrace is prudent.
A fool shows his anger at once, but one who ignores an insult is prudent.
From the Latin
A fool immediately sheweth his anger: but he that dissembleth injuries is wise.
Simplified
Stupid people get angry immediately, but if you're sensible you ignore an insult.
A foolish man lets his trouble be openly seen, but a sharp man keeps shame secret.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Proverbs 12:16 states, "אֱוִ֗יל בַּ֭יּוֹם יִוָּדַ֣ע כַּעְס֑וֹ וְכֹסֶ֖ה קָל֣וֹן עָרֽוּם׃" which translates to "A fool's anger is known at once, but a prudent man overlooks an insult." The Septuagint agrees with the Masoretic Text in terms of the core message and word correspondence, though it presents the text in its own Greek structure. There are no significant differences between the two texts in this verse, indicating a consistent understanding of the proverb across these ancient witnesses.
אֱוִ֗יל בַּ֭יּוֹם יִוָּדַ֣ע כַּעְס֑וֹ וְכֹסֶ֖ה קָל֣וֹן עָרֽוּם׃
7 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 12:16
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.
אֱוִיל (eviyl) means 'foolish' and describes someone who despises wisdom, mocks when guilty, is quarrelsome, or licentious. It is derived from an unused root suggesting perversion. The word is used in various contexts in the Old Testament, primarily to denote a person lacking wisdom.
אֱוִיל 26 adj. foolish
base
H191 אֱוִיל foolish
191 'eviyl ev-eel'
from an unused root (meaning to be perverse); (figuratively)
silly:--fool(-ish) (man).
אֱוִיל (e.vil) — fool(ish).
1) be foolish, foolish
1a) (subst)
1a1) of one who despises wisdom
1a2) of one who mocks when guilty
1a3) of one who is quarrelsome
1a4) of one who is licentious
Adj — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
כַּ֫עַס (ka.as) refers to feelings of vexation and anger, encompassing grief and provocation. It is derived from a root that suggests a sense of irritation or sorrow. The word appears in contexts relating to both human and divine emotions, indicating a range of feelings from frustration to wrath.
כַּ֫עַס n.m. vexation, anger
base
כַּ֫עַשׂ n.m.
vexation, grief
vexation, anger
base
H3708a כַּ֫עַס vexation, anger H3708b כַּ֫עַשׂ . vexation, grief
. vexation, anger
3708 ka`ac kah'-as
or (in Job) kaoas {kah'-as}; from 3707; vexation: -anger,
angry, grief, indignation, provocation, provoking, X sore,
sorrow, spite, wrath.
see HEBREW for 03707
כַּ֫עַס (ka.as) — vexation.
anger, vexation
Also means: ka.as (כַּ֫עַשׂ "vexation" H3708B)
כַּ֫עַשׂ (ka.as) — vexation.
1) anger, vexation, provocation, grief
1a) vexation
1a1) of men
1a2) of God
1b) vexation, grief, frustration
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
קָלוֹן (qalown) refers to concepts of dishonor and shame, encompassing personal disgrace and national ignominy. It is derived from the root meaning associated with disgrace. The entries consistently highlight its negative connotations related to reputation and honor.
קָלוֹן n.m. ignominy, dishonour
base
H7036 קָלוֹן ignominy, dishonour
7036 qalown kaw-lone'
from 7034; disgrace; (by implication) the pudenda:--
confusion, dishonour, ignominy, reproach, shame.
see HEBREW for 07034
קָלוֹן (qa.lon) — dishonor.
1) shame, disgrace, dishonour, ignominy
1a) ignominy (of nation)
1b) dishonour, disgrace (personal)
N-ms — Noun common · masculine singular absoluteHNcmsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
עָרוּם (aruwm) describes a quality of being crafty, shrewd, or sensible, often with a negative connotation of cunning. The term is derived from a passive form of another root, and it encompasses meanings like subtle and prudent. It appears in various contexts in the Old Testament, highlighting traits that can be both positive and negative.
עָרוּם adj. crafty, shrewd, sensible
base
H6175 עָרוּם crafty, shrewd, sensible
6175 `aruwm aw-room'
passive participle of 6191; cunning (usually in a bad
sense):--crafty, prudent, subtil.
see HEBREW for 06191
עָרוּם (a.rum) — prudent.
1) subtle, shrewd, crafty, sly, sensible
1a) crafty
1b) shrewd, sensible, prudent
Adj — AdjHAamsa