Proverbs 17:16 — Word Study
WLCלָמָּה־ זֶּ֣ה מְחִ֣יר בְּיַד־ כְּסִ֑יל לִקְנ֖וֹת חָכְמָ֣ה וְלֶב־ אָֽיִן׃
BSAWhymâh should the foolkᵉçîyl [stupid and silly, one who rejects God] have moneymᵉchîyr [a price, wages, or reward] in his handyâd [an open hand; strength, a side or share] with noʼayin intentionlêb [or heart, feelings, or will] of buyingqânâh [to acquire or redeem] wisdomchokmâh [skill, prudence, or good judgment, having a heart that understands]
| Greek | English | Parsing |
|---|---|---|
| לָמָּה־ | why? | Preposition, pronoun |
| זֶּ֣ה | this | Particle |
| מְחִ֣יר | [is] a price | Noun common, masculine singular absolute |
| בְּיַד־ | in [the] hand of | Preposition, noun common both singular construct |
| כְּסִ֑יל | a fool | Adj |
| לִקְנ֖וֹת | to acquire | Preposition, verb qal infinitive construct common |
| חָכְמָ֣ה | wisdom | Noun common, feminine singular absolute |
| וְלֶב־ | and [is] heart | Conjunction, noun common masculine singular construct |
| אָֽיִן׃ | there not | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why should the fool have money in his hand with no intention of buying wisdom? |
| KJV | Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it? |
| ASV | Wherefore is there a price in the hand of a fool to buy wisdom, Seeing he hath no understanding? |
| YLT | Why [is] this — a price in the hand of a fool to buy wisdom, And a heart there is none? |
| WEB | Why is there money in the hand of a fool to buy wisdom, since he has no understanding? |
| BBE | How will money in the hand of the foolish get him wisdom, seeing that he has no sense? |
The translations agree on the meaning of the verse, emphasizing the foolishness of possessing wealth without the intention of acquiring wisdom.
The sentence has one main clause with three additional phrases that elaborate on possession, intention, and the object of desire.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמְחִיר
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 17:16
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 — The Value of Wisdomgenerated
Proverbs 17:16 presents a rhetorical question that highlights the absurdity of a fool having money without the intention of using it wisely. This verse emphasizes the importance of wisdom over material wealth, suggesting that mere possession of riches is meaningless if one lacks the understanding to use them effectively. The surrounding verses reinforce the theme of justice and the nature of relationships, as seen in Proverbs 17:15 and Proverbs 17:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:22–23 | “How long, O simple ones, will you love your simple ways? How long will scoffers delight in their scorn and fools hate knowledge? |
| 2 | Proverbs 8:4–5 | “To you, O men, I call out, and my cry is to the sons of men. |
| 3 | Proverbs 9:4–6 | “Whoever is simple, let him turn in here!” she says to him who lacks judgment. |
| 4 | Isaiah 55:1–3 | “Come, all you who are thirsty, come to the waters; and you without money, come, buy, and eat! Come, buy wine and milk without money and without cost! |
| 5 | Acts 13:46 | Then Paul and Barnabas answered them boldly: “It was necessary to speak the word of God to you first. But since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — כְּסִיל, ke.Silgenerated
The word כְּסִיל (ke.Sil) is an adjective that describes a fool, someone who is considered stupid or silly. It often refers to individuals who reject God's wisdom and guidance. The parsing indicates that it functions as a simple adjective, emphasizing a lack of understanding or insight.
This term appears frequently in the Old Testament, warning against foolish behavior and the consequences that come from it. In this context, it highlights the irony of a fool possessing wealth without the wisdom to use it.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, consistently rendering the verse in a similar manner.
Sentence Structuregenerated
The main clause is governed by the verb לִקְנ֖וֹת, to acquire, with several phrases modifying it. The structure emphasizes the relationship between the fool's possession of money and the absence of intention to gain wisdom.
The sentence is constructed with a prepositional phrase indicating possession (בְּיַד־, in the hand of), followed by a noun phrase identifying the subject (מְחִ֣יר, a price) and concluding with a clause that describes the lack of intention (וְלֶב־ אָֽיִן׃, and [is] heart [there] not).
Septuagint Backgroundgenerated
The Septuagint translates כְּסִיל as ἄφρονι (aphroni), which conveys a similar meaning of foolishness but may carry a slightly different connotation in the Greek context. This choice reflects the translators' understanding of the term as one who lacks reason or sense.
The Greek word used for מְחִיר is ξρήματα (chrēmata), which refers to money or goods, aligning with the Hebrew meaning of price or payment.
In plain words — the whole versegenerated
Proverbs 17:16 asks why a fool would have money if he has no intention of using it to gain wisdom. The verse highlights the futility of possessing wealth without the understanding to use it wisely.
Frequently Asked Questionsgenerated
In this verse, a fool is someone who lacks wisdom and understanding, often rejecting God's guidance.
Wisdom is portrayed as something valuable that should be sought after, similar to how one would seek to acquire money.
Having money without the intention to gain wisdom illustrates a lack of purpose and understanding, rendering the wealth meaningless.
The surrounding verses discuss justice and relationships, reinforcing the idea that wisdom is essential for making sound decisions.
Reflection Questionsgenerated
- In what areas of my life do I need to seek wisdom rather than just material gain?
- How can I ensure that my intentions align with my actions when it comes to acquiring knowledge?
- What are some practical ways to cultivate wisdom in my daily decisions?
- How does understanding the value of wisdom change my perspective on wealth and possessions?
The early church on this verse — how the Fathers read it
Bede comments on the implications of this verse, questioning the value of riches without understanding, particularly in relation to the Scriptures.
What does it profit a fool to have riches, etc.? What does it profit the people of the Jews to have the riches of the Scriptures in faith if they cannot understand Christ in them? What does it profit a heretic to abound in the same riches…Early Church Fathers on Proverbs 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 17:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore [is there] a price in the hand of a fool to get wisdom,.... Natural wisdom and knowledge.
Read John Gill on Proverbs 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it?
Read Robert Jamieson on Proverbs 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWherefore? the question implies that it is unworthily placed, and that it is to no purpose or benefit of the possessor. A price; possessions or riches, as all the ancient translators render it, of which this word is used, , and elsewhere, under which all opportunities and abilities of getting it are comprehended. To get wisdom; for the obtaining whereof rich men have many and great advantages above others. No heart to it; neither common discretion to discern the worth of wisdom, and his advantage to get it; nor any sincere desire to get it; for the heart is commonly used in Scripture both for the understanding, and for the will and affections.
Read Matthew Poole on Proverbs 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 17:16 Wherefore [is there] a price in the hand of a fool to get wisdom, seeing [he hath] no heart [to it]?Ver. 16. Wherefore is there a price in the hand of a fool? &c.] Wealth without wit is ill bestowed. Think the same of good natural parts, either of body or mind; so for authority, opportunity, and other advantages. Whereto serve they, if not rightly improved and employed? Certainly they will prove no better than Uriah’ s letters to those that have them; or as that sword which Hector gave Ajax; which so long as he used against his enemies, served for help and defence, but after he began to abuse it to the harm of harmless beasts, it turned into his own bowels. This will be a…
Read John Trapp on Proverbs 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Wherefore is there a price . . .—He will still remain a fool, though he has paid high for instruction, if he has no capacity for taking it in.
Read Charles John Ellicott on Proverbs 17 →CambridgeThe Cambridge Bible for Schools and Colleges16. heart] i.e. understanding, R.V.; see Proverbs 15:32, note. We might almost render, capacity. Wisdom cannot be bought for a price: it can only be assimilated by a wise, or wisdom-loving heart. Its words are φωνᾶντασυνετοῖσι; its teachers teach, πνευματικοῖςπνευματικὰσυγκρίνοντες, “interpreting spiritual things to spiritual men” (as some translate 1 Corinthians 2:13). So was Incarnate Wisdom wont to cry, “Who hath ears to hear let him hear” (Matthew 13:9 ff.; comp. Revelation 2:11; Revelation 2:17; Revelation 2:29; Revelation 3:6; Revelation 3:13; Revelation 3:22).
Read Cambridge on Proverbs 17 →Albert Barnes1798–1870Barnes' Notes on the BibleMore literally: Why is there a price in the hand of a fool? Is it to get wisdom when he has no heart for it? No money will avail without the understanding heart.
Read Albert Barnes on Proverbs 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. A price, etc. — The ancient interpreters understood îçéø, (mehhir,) price, in the sense of wealth, estate. Taken in this sense the proverb might be translated: “Why is this?
Read Daniel Denison Whedon on Proverbs 17 →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
Why should the fool have money in his hand with no intention of buying wisdom?
Why is there money in the hand of a fool to buy wisdom, since he has no understanding?
Why should the fool have money in his hand with no intention of buying wisdom?
Of what use is money in the hand of a fool, since he has no intention of acquiring wisdom?
Tyndale line
Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it?
Wherefore is there a price in the hand of a fool to buy wisdom, Seeing he hath no understanding?
Wherefore is there a price in the hand of a fool to buy wisdom, seeing he hath no understanding?
Why is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it ?
Wherefore is there a price in the hand of the foole to get wisdome, and he hath none heart?
Strictly literal
To what purpose is there a price in the hand of a fool to get wisdom, seeing [he] hath no sense?
Why [is] this — a price in the hand of a fool to buy wisdom, And a heart there is none?
Why [is] this—a price in the hand of a fool to buy wisdom, || And a heart—there is none?
Wherefore is the purchase-money in the hand of a fool to acquire wisdom, seeing he hath no sense?
Why should a fool pay money to learn about wisdom, when he has no ability to learn it?
From the Latin
What doth it avail a fool to have riches, seeing he cannot buy wisdom? He that maketh his house high, seeketh a downfall: and he that refuseth to learn, shall fall into evils.
Simplified
Is there any point in stupid people trying to buy wisdom when they don't want to learn?
How will money in the hand of the foolish get him wisdom, seeing that he has no sense?
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
לָמָּה־ זֶּ֣ה מְחִ֣יר בְּיַד־ כְּסִ֑יל לִקְנ֖וֹת חָכְמָ֣ה וְלֶב־ אָֽיִן׃ from the Masoretic Text aligns closely with the Septuagint, where five of the nine words match directly. The Septuagint's arrangement, however, reflects its unique syntactical structure.
לָמָּה־ זֶּ֣ה מְחִ֣יר בְּיַד־ כְּסִ֑יל לִקְנ֖וֹת חָכְמָ֣ה וְלֶב־ אָֽיִן׃
5 of the 9 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 17:16
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HTm — ParticleHTm
מְחִיר (mechir) refers to the concepts of price and hire, indicating payment or wages for goods or services. It is derived from a root meaning to buy, emphasizing its connection to transactions and worth. The entries consistently highlight its use in contexts related to financial exchange.
מְחִיר n.m. price, hire (as that which is placed in front of one, presented, offered)
base
H4242 מְחִיר price, hire
4242 mchiyr mekk-eer'
from an unused root meaning to buy; price, payment,
wages:--gain, hire, price, sold, worth.
מְחִיר (me.chir) — price.
1) price, hire
1a) price
1b) hire, reward, gain
N-ms — Noun common · masculine singular absoluteHNcmsa
pris: Represents various words in the Old Testament; time, is the usual Greek word for "price" in the New Testament. "Of great price" is polutimos, in Mt 13:46, and poluteles, in 1Pe 3:4. The verb occurs in Zec 11:13 the King James Version and the English Revised Version as "prised." The spelling "prized" in the American Standard Revised Version and some editions of the King James Version is due to a confusion with "prize." For "price of a dog" (De 23:18 the King James Version) see DOG.
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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 — 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.
The Hebrew word קָנָה (*qanah*) primarily means to get, acquire, or buy. It can also imply creating or procuring something, often in a poetic context. The entries indicate various usages, including God acquiring His people and Eve acquiring knowledge. There is an Aramaic equivalent, קְנָא (*qe.na*), which also means 'to buy.'
קָנָה 84 vb. get, acquire
Qal 81
get, acquire (all poet.)
elsewhere buy
Niph. be bought
Hiph. caused (one) to purchase me, i.e. made me a bondman
base
H7069 קָנָה get, acquire .. get, acquire (all poet.)
. elsewhere buy
. be bought
. caused (one) to purchase me, i.e. made me a bondman
7069 qanah kaw-naw'
a primitive root; to erect, i.e. create; by extension, to
procure, especially by purchase (causatively, sell); by
implication to own:--attain, buy(-er), teach to keep cattle,
get, provoke to jealousy, possess(-or), purchase, recover,
redeem, X surely, X verily.
קָנָה (qa.nah) — to buy.
1) to get, acquire, create, buy, possess
1a) (Qal)
1a1) to get, acquire, obtain
1a1a) of God originating, creating, redeeming His people
1a1a1) possessor
1a1b) of Eve acquiring
1a1c) of acquiring knowledge, wisdom
1a2) to buy
1b) (Niphal) to be bought
1c) (Hiphil) to cause to possess
Aramaic equivalent: qe.na (קְנָא "to buy" H7066)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
N-fs — Noun common · feminine singular absoluteHNcfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
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
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular absoluteHNcmsa