Proverbs 14:3 — Word Study
WLCבְּֽפִי־ אֱ֭וִיל חֹ֣טֶר גַּאֲוָ֑ה וְשִׂפְתֵ֥י חֲ֝כָמִ֗ים תִּשְׁמוּרֵֽם׃
BSAThe proudgaʼăvâh [arrogant, haughty] speechpeh [words, language] of a foolʼĕvîyl [stupid person, one who despises wisdom] brings a rod to his backchôṭêr [branch] but the lipssâphâh [edge, border of something, language] of the wisechâkâm [intelligent, skilled, prudent] protect themshâmar▸ [keep, preserve, watch over]
| Greek | English | Parsing |
|---|---|---|
| בְּֽפִי־ | [is] in [the] mouth of | Preposition, noun common masculine singular construct |
| אֱ֭וִיל | a fool | Adj |
| חֹ֣טֶר | a shoot of | Noun common, masculine singular construct |
| גַּאֲוָ֑ה | pride | Noun common, feminine singular absolute |
| וְשִׂפְתֵ֥י | and [the] lips of | Conjunction, noun common feminine dual construct |
| חֲ֝כָמִ֗ים | wise [people] | Adj |
| תִּשְׁמוּרֵֽם׃ | it preserves them | Verb qal imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The proud speech of a fool brings a rod to his back, but the lips of the wise protect them. |
| KJV | In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them. |
| ASV | In the mouth of the foolish is a rod for his pride; But the lips of the wise shall preserve them. |
| YLT | In the mouth of a fool [is] a rod of pride, And the lips of the wise preserve them. |
| WEB | The fool’s talk brings a rod to his back, but the lips of the wise protect them. |
| BBE | In the mouth of the foolish man is a rod for his back, but the lips of the wise will keep them safe. |
Where they part company is גַּאֲוָה — see How Translations Differ.
The sentence has a main clause followed by a contrasting conjunction and two phrases that elaborate on the subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 14:3
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 Speechgenerated
Proverbs 14:3 presents a contrast between the speech of a fool and that of the wise. The surrounding verses emphasize the importance of uprightness and the consequences of one's words. This passage is part of a broader discourse on the nature of wisdom and folly, illustrating how speech reflects one's character and can influence others.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 18:6 | A fool’s lips bring him strife, and his mouth invites a beating. |
| 2 | Proverbs 21:24 | Mocker is the name of the proud and arrogant man— of him who acts with excessive pride. |
| 3 | Proverbs 22:8 | He who sows injustice will reap disaster, and the rod of his fury will be destroyed. |
| 4 | Proverbs 28:25 | A greedy man stirs up strife, but he who trusts in the LORD will prosper. |
| 5 | 1 Samuel 2:3 | Do not boast so proudly, or let arrogance come from your mouth, for the LORD is a God who knows, and by Him actions are weighed. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — שָׂפָה, ve.sif.Teigenerated
The Hebrew word שָׂפָה (*safah*) refers to lips or language, encompassing meanings related to the mouth and edges. It can describe physical lips or the act of speaking, highlighting the significance of words in communication.
In this verse, the phrase וְשִׂפְתֵ֥י (*ve.sif.Tei*) emphasizes the protective nature of the wise, suggesting that their speech serves as a safeguard against harm. The dual construct indicates a collective understanding of wisdom among wise individuals.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the lips of the wise protect them.
Sentence Structuregenerated
The main verb is תִּשְׁמוּרֵֽם, it preserves them, with two noun phrases serving as subjects: the proud speech of a fool and the lips of the wise. The structure contrasts the two subjects, highlighting the difference in their outcomes.
The Hebrew word order places emphasis on the proud speech first, suggesting its immediate impact, followed by the protective nature of the wise, which serves as a remedy to the foolishness presented.
Septuagint Backgroundgenerated
The Septuagint translates שָׂפָה as ξείλη, which carries the meaning of edge or lip, similar to the Hebrew. This choice indicates a consistent understanding of the protective nature of wise speech.
For אֱוִיל, the LXX uses ἀφρόνων, meaning foolish or senseless, aligning closely with the Hebrew meaning and reinforcing the contrast between wisdom and folly.
In plain words — the whole versegenerated
Proverbs 14:3 contrasts the speech of a fool with the words of the wise. The proud words of a fool lead to trouble, while the wise use their speech to protect themselves and others.
Frequently Asked Questionsgenerated
It suggests that foolish speech can lead to punishment or consequences, reflecting the harm that can come from careless words.
Wise individuals use their speech thoughtfully, which can shield them from harm and promote understanding.
Pride often leads to arrogance and careless speech, which can result in negative outcomes, as seen in the behavior of fools.
We learn that our words have power and that wisdom involves using speech to build up rather than tear down.
Reflection Questionsgenerated
- In what ways can I ensure my speech reflects wisdom rather than folly?
- How can I guard against pride in my own words and actions?
- What are some examples of wise speech that I can practice in my daily life?
- How does this verse challenge my understanding of the impact of my words on others?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the implications of speech and pride in this verse. Their insights are drawn from various works, illustrating the moral lessons derived from the text.
What judgment harder than that of our hearts, whereby each one stands convicted and accuses himself of the injury that he has wrongfully done against his brother? This the Scriptures speak of very plainly, saying,Early Church Fathers on Proverbs 14 →
But it is the peculiar way with haughty preachers, that they are more desirous of strictly reproving their hearers even when distressed, than to cherish them in a kindly manner.Early Church Fathers on Proverbs 14 →
In the mouth of the foolish is a rod of pride, etc. Because the foolish through their idle talk afflict the humble whom they despise; but the same humble in spirit fortify themselves by the doctrine of wisdom so as not to be deceived.Early Church Fathers on Proverbs 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 14:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the mouth of the foolish [is] a rod of pride,.... A proud tongue, or a tongue speaking proud and haughty things; with which foolish or wicked men smite others and wound and hurt their reputation
Read John Gill on Proverbs 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them. In the mouth of the foolish (is) a rod of pride: but the lips of the wise shall preserve them - (cf.
Read Robert Jamieson on Proverbs 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA rod of pride: their proud and insolent speeches, as they are like a rod, offensive and injurious to others, so they make a rod for their own hacks, by provoking God and man against them; which sense seems most probable, both from the opposite clause, and by comparing this place with 26:3. For this phrase, the rod of pride, it may be compared with other like phrases, as the foot of pride, , the scourge of the tongue, , and the rod of the mouth, . Shall preserve them, from that rod.
Read Matthew Poole on Proverbs 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 14:3 In the mouth of the foolish [is] a rod of pride: but the lips of the wise shall preserve them.Ver. 3. In the mouth of the foolish is a rod of pride.] Wherewith he beats others, and lays about him like a madman, or rather like a mad dog he bites all he meets, and barks against God himself; till he procure the hate of God and men, and smart for his petulance, being beaten at length with his own rod, as the lion beats himself with his own tail. But the lips of the wise shall preserve them.] From the aspersion of false and foolish tongues. Their good names are oiled, so that evil reports will not stick to them. Dirt will stick upon a mud wall, not so upon marble. Or if they lie…
Read John Trapp on Proverbs 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) In the mouth of the foolish (self-willed) is a rod of pride.—He has to smart for his ill-judged sayings; or, he punishes others with them. But this does not agree so well with what follows. But the lips of the wise shall preserve them (the wise) from the difficulties into which the foolish come by their rash talk.
Read Charles John Ellicott on Proverbs 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The mouth of the foolish is a rod of pride] The reproofs of such a person are ill-judged and ill-timed, and generally are conveyed in such language as renders them not only ineffectual, but displeasing, and even irritating.
Read AdamClarke on Proverbs 14 →CambridgeThe Cambridge Bible for Schools and Colleges3. a rod of pride] This may mean either that he smites with his proud words as with a rod (comp. Isaiah 11:4, where however the Heb. word is different); or (preserving better the antithesis between the two clauses of the verse) that his own mouth furnishes “a rod for his pride” (R.V. marg.); his own words cause his humiliation. Instead of “rod,” however, we may render “shoot” (R.V. marg.): proud words spring out of his mouth like a sucker or branch (comp. Isaiah 11:1, the only other place in which the same Heb. word occurs).
Read Cambridge on Proverbs 14 →Albert Barnes1798–1870Barnes' Notes on the BibleA rod of pride - i. e., The pride shown in his speech is as a rod with which he strikes down others and himself.
Read Albert Barnes on Proverbs 14 →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 proud speech of a fool brings a rod to his back, but the lips of the wise protect them.
The fool’s talk brings a rod to his back, but the lips of the wise protect them.
The proud speech of a fool brings a rod to his back, but the lips of the wise protect them.
In the speech of a fool is a rod for his back, but the words of the wise protect them.
Tyndale line
In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them.
In the mouth of the foolish is a rod for his pride; But the lips of the wise shall preserve them.
In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them.
In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them.
In the mouth of the foolish is the rod of pride: but the lippes of the wise preserue them.
Strictly literal
In the fool's mouth is a rod of pride; but the lips of the wise shall preserve them.
In the mouth of a fool [is] a rod of pride, And the lips of the wise preserve them.
A rod of pride [is] in the mouth of a fool, || And the lips of the wise preserve them.
In the mouth of the foolish is a stick [for his] pride; but the lips of the wise will preserve them.
From the mouth of a fool comes an offshoot of his pride, but the lips of the wise will preserve them.
From the Latin
In the mouth of a fool is the rod of pride: but the lips of the wise preserve them.
Simplified
What stupid people say punishes their pride, but what wise people say will protect them.
In the mouth of the foolish man is a rod for his back, but the lips of the wise will keep them safe.
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 14:3 reads, 'בְּֽפִי־ אֱ֭וִיל חֹ֣טֶר גַּאֲוָ֑ה וְשִׂפְתֵ֥י חֲ֝כָמִ֗ים תִּשְׁמוּרֵֽם׃', which translates to 'The proud speech of a fool brings a rod to his back, but the lips of the wise protect them.' The Septuagint agrees with the Masoretic Text in terms of the overall message and word correspondence, as all seven words match in meaning, although the word order may differ. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong consistency among the ancient witnesses.
בְּֽפִי־ אֱ֭וִיל חֹ֣טֶר גַּאֲוָ֑ה וְשִׂפְתֵ֥י חֲ֝כָמִ֗ים תִּשְׁמוּרֵֽם׃
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 14:3
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.
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
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…
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.
חֹטֶר (choter) refers to a branch, twig, or rod. The entries suggest it is derived from an uncertain root and primarily conveys the idea of a small offshoot or stem. It appears in contexts related to growth or structure, though no specific verses are cited.
חֹטֶר n.m. branch or twig, rod
base
H2415 חֹטֶר branch or twig, rod
2415 choter kho'-ter
from an unused root of uncertain signification; a twig:--rod.
חֹטֵר (cho.ter) — branch.
branch, twig, rod
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…
גַּאֲוָה (ga'avah) refers to concepts of majesty and pride, encompassing meanings like arrogance and haughtiness. It can also denote a physical rising or swelling, such as that of the sea. The word is built from the root associated with elevation, and its usage in the Old Testament reflects these themes of pride and exaltation.
גַּאֲוָה n.f. majesty, pride
rising up, swelling of the sea
majesty
pride, haughtiness
base
H1346 גַּאֲוָה majesty, pride
1346 ga`avah gah-av-aw'
from 1342; arrogance or majesty; by implication, (concretely)
ornament:--excellency, haughtiness, highness, pride, proudly,
swelling.
see HEBREW for 01342
גַּאֲוָה (ga.a.vah) — pride.
1) pride, majesty, a rising up
1a) a rising up, swelling (of the sea)
1b) majesty (of Israel)
1c) pride, haughtiness
N-fs — Noun common · feminine singular absoluteHNcfsa
→ General scriptures concerning Ex 18:10,11; Le 26:19; De 8:11-14,17-20; Jud 9:14,15; 1Sa 2:3-5; 1Ki 20:11; 2Ki 14:9,10; 2Ch 25:18,19; Job 11:12; 12:2,3; 13:2,5; 15:1-13; 18:3; 21:31,32; 32:9-13; 37:24; Ps 9:20; 10:2-6,11; 12:4; 18:27; 31:23; 49:11; 52:7; 73:6,8,9; 75:4-6; 101:5; 119:21,69,70,78; 138:6;
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
Conj | N-fd — Conjunction · noun common feminine dual constructHC/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…
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAampa
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…
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Imperf-3fs | Suff — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp3mp