Proverbs 14:7 — Word Study
WLCלֵ֣ךְ מִ֭נֶּגֶד לְאִ֣ישׁ כְּסִ֑יל וּבַל־ יָ֝דַ֗עְתָּ שִׂפְתֵי־ דָֽעַת׃
BSAfromneged a foolishkᵉçîyl [stupid, silly] manʼîysh [individual, person] you will gainyâdaʻ■ [perceive, ascertain] nobal knowledgedaʻath [understanding, wisdom] from his speechsâphâh [lips, language, words of wisdom]
| Greek | English | Parsing |
|---|---|---|
| לֵ֣ךְ | go | Verb, Qal, imperative second person masculine singular |
| מִ֭נֶּגֶד | from before | Preposition |
| לְאִ֣ישׁ | to a person | Preposition, noun common masculine singular absolute |
| כְּסִ֑יל | a fool | Adj |
| וּבַל־ | and not | Conjunction, particle |
| יָ֝דַ֗עְתָּ | you have known | Verb, Qal, perfect second person masculine singular |
| שִׂפְתֵי־ | lips of | Noun common, feminine dual construct |
| דָֽעַת׃ | knowledge | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Stay away from a foolish man; you will gain no knowledge from his speech. |
| KJV | Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge. |
| ASV | Go into the presence of a foolish man, And thou shalt not perceive in him the lips of knowledge. |
| YLT | Go from before a foolish man, Or thou hast not known the lips of knowledge. |
| WEB | Stay away from a foolish man, for you won’t find knowledge on his lips. |
| BBE | Go away from the foolish man, for you will not see the lips of knowledge. |
The translations agree on the meaning of the key terms in this verse.
The structure emphasizes the main command and the rationale behind it, with clear directives and consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהלך
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 14:7
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 14:7 advises the reader to steer clear of foolish individuals, suggesting that their speech lacks value and understanding. This instruction is part of a larger discourse on the nature of wisdom and folly, emphasizing the importance of choosing companions wisely. The surrounding verses highlight the contrast between the discerning and the foolish, urging the pursuit of wisdom as seen in Proverbs 14:6 and Proverbs 14:8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 9:6 | Leave your folly behind, and you will live; walk in the way of understanding.” |
| 2 | Proverbs 13:20 | He who walks with the wise will become wise, but the companion of fools will be destroyed. |
| 3 | Proverbs 19:27 | If you cease to hear instruction, my son, you will stray from the words of knowledge. |
| 4 | 1 Corinthians 5:11 | But now I am writing you not to associate with anyone who claims to be a brother but is sexually immoral or greedy, an idolater or a verbal abuser, a drunkard or a swindler. With such a man do not even eat. |
| 5 | Ephesians 5:11 | Have no fellowship with the fruitless deeds of darkness, but rather expose them. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — כְּסִ֑יל, ke.Silgenerated
The word כְּסִיל (kciyl) describes a fool or someone who is lacking wisdom. It comes from a root meaning 'fat,' which metaphorically suggests a lack of mental sharpness or insight. This term is often used in the Bible to warn against foolish behavior and the consequences of associating with such individuals.
In this verse, it serves as a warning to avoid engaging with those who do not possess understanding, as their foolishness can lead one astray. The imperative form of the verb emphasizes the urgency of this advice.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses foolish for כְּסִיל, consistent with the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is לֵ֣ךְ, go, which governs the imperative structure. The command is to stay away from a foolish man, with the additional clause explaining the outcome of such avoidance.
The syntax emphasizes the action of leaving the presence of the foolish person, indicating a clear directive for the reader to follow.
Septuagint Backgroundgenerated
The Septuagint translates כְּסִיל as ἄφρονι, which means 'foolish' or 'unwise.' This choice conveys a similar meaning, aligning with the Hebrew's warning against foolishness.
The translation choice indicates a consistent understanding of the term's implications, reinforcing the caution advised in the Hebrew text.
In plain words — the whole versegenerated
Proverbs 14:7 tells us to avoid foolish people because their words do not lead to knowledge. This advice is part of a larger teaching about the importance of wisdom and the dangers of folly.
Frequently Asked Questionsgenerated
It means to avoid engaging with individuals who lack wisdom, as their influence can lead to misunderstanding and poor decisions.
The term highlights a person's lack of understanding and rejection of wisdom, which can negatively impact those around them.
Foolish individuals often disregard wise counsel and act without understanding, leading to unwise choices.
Associating with foolish individuals can lead to a lack of knowledge and understanding, as their speech does not provide valuable insight.
Reflection Questionsgenerated
- In what ways have I encountered foolishness in my life, and how did it affect my decisions?
- How can I seek out wise counsel in my relationships?
- What steps can I take to distance myself from negative influences?
- How can I cultivate wisdom in my own speech and actions?
The early church on this verse — how the Fathers read it
Bede comments on the wisdom of avoiding foolish individuals, noting that they often fail to understand sound reasoning.
Go against a foolish man, etc. Therefore the mocker does not find the wisdom he seeks because even if you openly proceed by disputing against his foolishness, he does not know how to understand what you say: like Arius,Early Church Fathers on Proverbs 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 14:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGo from the presence of a foolish man,.... A wicked one; avoid him, shun his company, depart from him, have no fellowship with him, it, being dangerous, infectious, and hurtful; when thou perceivest
Read John Gill on Proverbs 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGo from the presence of a foolish man, when thou perceivest not in him the lips of knowledge. Go from the presence of a foolish man, when thou perceivest not (in him) the lips of knowledge. So Michaelis. Maurer, after L.
Read Robert Jamieson on Proverbs 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAvoid the company and conversation of ungodly men, when they break forth into foolish or wicked discourses, lest thou either be infected by them, or seem to approve of them.
Read Matthew Poole on Proverbs 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 14:7 Go from the presence of a foolish man, when thou perceivest not [in him] the lips of knowledge.Ver. 7. Go from the presence of a foolish man.] If he be a proud fool, as Proverbs 14:6, a scorner and derider of good counsel, and one that knows not how to lisp out the least syllable of savoury language, break off society with such as soon as may be; for what good can be gotten by their company or conference? "Do men gather grapes of thorns, or figs of thistles?" They infect the very air they breathe upon, and are therefore called λοιμοι, pests, according to the Septuagint, their tongues have the very plague in them; "their breath as fire shall devour you." Non potest vir ille…
Read John Trapp on Proverbs 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Go from the presence of a foolish man—(khesîl)—i.e. a dull, stupid one, when the time comes that you see you can do him no good; for “evil communications corrupt good manners.” Thus Samuel “came no more to see Saul,” when he saw that remonstrances were unavailing with him, though he continued to “mourn” for him, remembering from what high estate he had fallen.
Read Charles John Ellicott on Proverbs 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. When thou perceivest not - the lips of knowledge.] Instead of דעת daath, knowledge, several MSS. have שקר sheker, a lie. How this reading came I cannot conjecture. The meaning of the adage is plain: Never associate with a vain, empty fellow, when thou perceivest he can neither convey nor receive instruction.
Read AdamClarke on Proverbs 14 →CambridgeThe Cambridge Bible for Schools and Colleges7. Go from … when thou perceivest not] Rather, Go into … and thou shalt not perceive, R.V. text. Take up your position, as it were, over against him, and contemplate him carefully, and weigh his words; and your first impression of him will be confirmed, “thou shalt not perceive” &c.
Read Cambridge on Proverbs 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Go from the presence — The original of the proverb is obscure; but probably our version gives the sense.
Read Daniel Denison Whedon 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
Stay away from a foolish man; you will gain no knowledge from his speech.
Stay away from a foolish man, for you won’t find knowledge on his lips.
Stay away from a foolish man; you will gain no knowledge from his speech.
Leave the presence of a foolish person, or you will not understand wise counsel.
Tyndale line
Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.
Go into the presence of a foolish man, And thou shalt not perceive in him the lips of knowledge.
Go into the presence of a foolish man, and thou shalt not perceive in him the lips of knowledge.
Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.
Depart from the foolish man, when thou perceiuest not in him the lippes of knowledge.
Strictly literal
Go from the presence of a foolish man, in whom thou perceivest not the lips of knowledge.
Go from before a foolish man, Or thou hast not known the lips of knowledge.
Go from before a foolish man, || Or you have not known the lips of knowledge.
Go far away from a foolish man, else thou wilt [never] know the lips of knowledge.
Walk away from a foolish person, for you will not find knowledge on his lips.
From the Latin
Go against a foolish man, and he knoweth not the lips of prudence.
Simplified
Stay away from stupid people—you won't learn anything from them.
Go away from the foolish man, for you will not see the lips of knowledge.
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 is consistent with the Septuagint, with all words matched in meaning. The Dead Sea Scrolls show one word partially restored and six supplied by an editor, indicating some textual integrity despite damage.
לֵ֣ךְ מִ֭נֶּגֶד לְאִ֣ישׁ כְּסִ֑יל וּבַל־ יָ֝דַ֗עְתָּ שִׂפְתֵי־ דָֽעַת׃
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.
[לך] [מנגד] לאיש כסיל [ובל] [ידעת] [שפתי] [דעת]
1 word on the leather — 1 partly restored, 6 supplied entire by an editor.
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 14:7
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.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Prep | Prep — PrepositionHR/Acmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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 — 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.
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Conj | Part — Conjunction · particleHC/Tn
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-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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)
N-fd — Noun common · feminine dual constructHNcfdc
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…
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