Proverbs 12:23 — Word Study
WLCאָדָ֣ם עָ֭רוּם כֹּ֣סֶה דָּ֑עַת וְלֵ֥ב כְּ֝סִילִ֗ים יִקְרָ֥א אִוֶּֽלֶת׃
BSAA shrewdʻârûwm [prudent, wise] manʼâdâm [the prudent one] keepskâçâh [conceals, covers] his knowledge {to himself}daʻath [divine, spiritual, daath, understanding, in his heart] but a foolishkᵉçîyl [stupid] heartlêb [leb, feelings and intellect] proclaimsqârâʼ▸ [calls out, declares] its follyʼivveleth [own, inherent, foolishness, silliness]
| Greek | English | Parsing |
|---|---|---|
| אָדָ֣ם | a person | Noun common, masculine singular absolute |
| עָ֭רוּם | sensible | Adj |
| כֹּ֣סֶה | [is] concealing | Verb, Qal, participle (active) masculine singular |
| דָּ֑עַת | knowledge | Noun common, feminine singular absolute |
| וְלֵ֥ב | and [the] heart of | Conjunction, noun common masculine singular construct |
| כְּ֝סִילִ֗ים | fools | Adj |
| יִקְרָ֥א | it proclaims | Verb, Qal, imperfect third person masculine singular |
| אִוֶּֽלֶת׃ | foolishness | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A shrewd man keeps his knowledge to himself, but a foolish heart proclaims its folly. |
| KJV | A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness. |
| ASV | A prudent man concealeth knowledge; But the heart of fools proclaimeth foolishness. |
| YLT | A prudent man is concealing knowledge, And the heart of fools proclaimeth folly. |
| WEB | A prudent man keeps his knowledge, but the hearts of fools proclaim foolishness. |
| BBE | A sharp man keeps back his knowledge; but the heart of foolish men makes clear their foolish thoughts. |
Where they part company is עָרוּם — see How Translations Differ.
Two main clauses contrast the behavior of the wise and the foolish, highlighting the wisdom of discretion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּסָה
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 12:23
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 and Folly in Proverbsgenerated
Proverbs 12:23 illustrates the contrast between a wise person who keeps their insights to themselves and a fool whose heart reveals their lack of understanding. This verse is surrounded by other teachings on the importance of honesty and diligence, as seen in the surrounding verses, which emphasize the value of wisdom and the pitfalls of foolishness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:19 | When words are many, sin is unavoidable, but he who restrains his lips is wise. |
| 2 | Proverbs 11:13 | A gossip reveals a secret, but a trustworthy person keeps a confidence. |
| 3 | Proverbs 13:16 | Every prudent man acts with knowledge, but a fool displays his folly. |
| 4 | Proverbs 15:2 | The tongue of the wise commends knowledge, but the mouth of the fool spouts folly. |
| 5 | Ecclesiastes 10:3–12 | Even as the fool walks along the road, his sense is lacking, and he shows everyone that he is a fool. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — עָרוּם, 'A.rumgenerated
The adjective עָרוּם ('arum) describes a person who is prudent or shrewd. It can carry both positive and negative connotations, often implying cleverness that may border on deceit. The parsing as an adjective indicates that it describes a quality of the subject — the shrewd person.
In this verse, the prudent person is contrasted with the fool, highlighting the wisdom of discretion. The wise individual understands when to share knowledge, suggesting that not all insights are meant for public proclamation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses shrewd and foolish consistently. Other translations vary slightly in their choice of words.
For עָרוּם, the KJV and ASV use prudent, while the GNV opts for wise, and the FBV uses sensible. For כְּסִילִ֗ים, the KJV and ASV use fools, while the FBV chooses stupid.
Sentence Structuregenerated
The verse consists of two main clauses, each with its own subject and predicate. The first clause centers on the wise person, while the second focuses on the foolish heart.
The structure emphasizes the contrast between the two subjects: the prudent man who conceals knowledge and the foolish heart that openly declares its folly.
Septuagint Backgroundgenerated
The Septuagint translates עָרוּם as συνετὸς, which carries a similar meaning of being sensible or wise. This choice reflects a consistent understanding of the prudent character in both Hebrew and Greek contexts.
The translation of אִוֶּלֶת as ἀραῖς suggests a direct correlation in the portrayal of foolishness, maintaining the sense of absurdity present in the original Hebrew.
In plain words — the whole versegenerated
Proverbs 12:23 teaches that a wise person keeps their knowledge to themselves, while a foolish heart openly shows its foolishness. This verse is part of a broader collection of wise sayings that encourage thoughtful behavior and caution against foolishness.
Frequently Asked Questionsgenerated
A shrewd man is someone who is wise and prudent, often knowing when to keep knowledge to themselves.
The heart of a fool is characterized by a lack of understanding, leading them to openly express their foolishness.
Wisdom can be applied by being discerning about what knowledge to share and when, as well as recognizing the value of discretion.
Folly is often depicted through characters who reject wisdom, such as in the stories of the foolish builders or the prodigal son.
Reflection Questionsgenerated
- In what situations have I seen wisdom in keeping knowledge private?
- How can I discern when to share my insights with others?
- What are some examples of foolishness that I have observed in myself or others?
- How can I cultivate a heart that values wisdom over folly?
The early church on this verse — how the Fathers read it
Early commentators like Bede reference this verse to discuss the nature of wisdom and folly, emphasizing the importance of discretion in sharing knowledge.
A shrewd man conceals knowledge. Shrewd in this place is understood in a good sense, that is, wise and prudent, who sometimes conceals his knowledge out of prudence: for two reasons,Early Church Fathers on Proverbs 12 →
And the heart of fools proclaims foolishness. When they either desire to know more than they should, and leap to thinking that foolishness is wisdom;Early Church Fathers on Proverbs 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 12:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA prudent man concealeth knowledge,.... Of things natural or divine, which he is furnished with; not but that he is willing to communicate it, as he should, at proper times, in proper places, and to
Read John Gill on Proverbs 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.
Read Robert Jamieson on Proverbs 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleConcealeth knowledge; he doth not vain-gloriously and unseasonably utter what he knows, but keeps it in his breast till he hath a fit occasion to bring it forth for God’ s glory, and the good of others. Proclaimeth foolishness; whilst he makes ostentation of his knowledge, he betrays his ignorance and folly. Compare .
Read Matthew Poole on Proverbs 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 12:23 A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.Ver. 23. A prudent man concealeth knowledge,] scil., Till he finds a fit time to vent it; for then "the lips of the wise do spread abroad knowledge." He is no niggard where there is need, but loves not to outlash. Taciturnity is a virtue with him; Tacitus a good historian, Persae magnam rem sustineri posse non credunt ab eo cui tacere grave sit; - The Persians hold not him fit for great employments that cannot keep counsel, saith Curtius. But the heart of fools proclaimeth foolishness.] In it is, and out it must: Pleni rimarum sunt, they can keep no counsel, hold no secrets, must needs tell…
Read John Trapp on Proverbs 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) A prudent man concealeth knowledge.—Till the right opportunity for bringing it forth presents itself; while “the heart of fools proclaimeth foolishness,” cannot help blurting out and displaying its ignorance and folly, which it mistakes for wisdom.
Read Charles John Ellicott on Proverbs 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. A prudent man concealeth knowledge] "If a fool hold his peace he may pass for a wise man." I have known men of some learning, so intent on immediately informing a company how well cultivated their minds were, that they have passed either for insignificant pedants or stupid asses.
Read AdamClarke on Proverbs 12 →CambridgeThe Cambridge Bible for Schools and Colleges23. the heart] Comp. “The heart of fools is in their mouth; But the mouth of wise men is their heart.” Sir 21:26.
Read Cambridge on Proverbs 12 →Albert Barnes1798–1870Barnes' Notes on the BibleAnother aspect of the truth of Pro 10:14.
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 shrewd man keeps his knowledge to himself, but a foolish heart proclaims its folly.
A prudent man keeps his knowledge, but the hearts of fools proclaim foolishness.
A shrewd man keeps his knowledge to himself, but a foolish heart proclaims its folly.
The shrewd person conceals knowledge, but foolish people publicize folly.
Tyndale line
A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.
A prudent man concealeth knowledge; But the heart of fools proclaimeth foolishness.
A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.
A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.
A wise man concealeth knowledge: but the heart of the fooles publisheth foolishnes.
Strictly literal
A prudent man concealeth knowledge; but the heart of the foolish proclaimeth folly.
A prudent man is concealing knowledge, And the heart of fools proclaimeth folly.
A prudent man is concealing knowledge, || And the heart of fools proclaims folly.
A prudent man concealeth [his] knowledge; but the heart of fools proclaimeth [their] folly.
A prudent man conceals his knowledge, but the heart of fools shouts out folly.
From the Latin
A cautious man concealeth knowledge: and the heart of fools publisheth folly.
Simplified
If you're sensible, you don't show off your knowledge, but stupid people announce their stupidity.
A sharp man keeps back his knowledge; but the heart of foolish men makes clear their foolish thoughts.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all eight words matched in the Hebrew text. This indicates a strong consistency in the transmission of this proverb through ancient texts.
אָדָ֣ם עָ֭רוּם כֹּ֣סֶה דָּ֑עַת וְלֵ֥ב כְּ֝סִילִ֗ים יִקְרָ֥א אִוֶּֽלֶת׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 12:23
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.
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
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
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
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Adj — AdjHAampa
- All men are, without the knowledge of God
- Deny God
Ps 14:1; 53:1
- Blaspheme God
- Reproach God
- Make a mock at sin
- Despise instruction
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אִוֶּ֫לֶת (ivveleth) refers to folly or foolishness. It is derived from a root meaning silliness, and is categorized as a feminine noun. The term appears in contexts discussing foolish behavior or actions.
אִוֶּ֫לֶת 25 n.f. folly
base
H200 אִוֶּ֫לֶת
200 'ivveleth iv-veh'-leth
from the same as 191; silliness:--folly, foolishly(-ness).
see HEBREW for 0191
אִוֶּ֫לֶת (iv.ve.let) — folly.
foolishness, folly
N-fs — Noun common · feminine singular absoluteHNcfsa