Proverbs 17:27 — Word Study
WLCחוֹשֵׂ֣ךְ אֲ֭מָרָיו יוֹדֵ֣עַ דָּ֑עַת יְקַר ר֝֗וּחַ אִ֣ישׁ תְּבוּנָֽה׃
BSAA man of knowledgeyâdaʻ [male person, individual, understanding and discernment] restrainschâsak [to withhold, spare] his wordsʼêmer [speech, promises] and a manʼîysh [person, individual] of understandingtâbûwn [intelligence and insight] maintains a calmqar [keeps, preserves, cool, quiet] spiritrûwach [breath of life, mind and emotions]
| Greek | English | Parsing |
|---|---|---|
| חוֹשֵׂ֣ךְ | [one who] restrains | Verb, Qal, participle (active) masculine singular |
| אֲ֭מָרָיו | words his | Noun common masculine plural construct, suffix |
| יוֹדֵ֣עַ | [is] knowing | Verb, Qal, participle (active) masculine singular |
| דָּ֑עַת | knowledge | Noun common, feminine singular absolute |
| יְקַר | [a person] noble of | |
| ר֝֗וּחַ | spirit | Noun common, feminine singular absolute |
| אִ֣ישׁ | [is] a person of | Noun common, masculine singular construct |
| תְּבוּנָֽה׃ | understanding | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A man of knowledge restrains his words, and a man of understanding maintains a calm spirit. |
| KJV | He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit. |
| ASV | He that spareth his words hath knowledge; And he that is of a cool spirit is a man of understanding. |
| YLT | One acquainted with knowledge is sparing his words, And the cool of temper [is] a man of understanding. |
| WEB | He who spares his words has knowledge. He who is even tempered is a man of understanding. |
| BBE | He who has knowledge says little: and he who has a calm spirit is a man of good sense. |
The translations agree on the key concepts of restraint and calmness in this verse.
The verse consists of two main clauses connected by a conjunction, emphasizing the parallel qualities of knowledge and understanding.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָשַׂךְ
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 17:27
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 — Characteristics of the Wisegenerated
Proverbs 17:27 contrasts the behavior of a wise person with that of a fool, emphasizing how knowledge and understanding shape one's speech and demeanor. This verse highlights the importance of self-control and calmness in interactions, echoing themes found throughout the book of Proverbs, such as in Proverbs 10:19 and James 1:19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:19 | When words are many, sin is unavoidable, but he who restrains his lips is wise. |
| 2 | Proverbs 15:28 | The heart of the righteous ponders how to answer, but the mouth of the wicked blurts out evil. |
| 3 | James 1:19 | My beloved brothers, understand this: Everyone should be quick to listen, slow to speak, and slow to anger, |
| 4 | James 3:2 | We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to control his whole body. |
| 5 | Proverbs 16:32 | He who is slow to anger is better than a warrior, and he who controls his temper is greater than one who captures a city. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חוֹשֵׂךְ, cho.Sekhgenerated
The word חוֹשֵׂךְ (cho.Sekh) is a participle form of the verb חָשַׂךְ (chasak), meaning to withhold or restrain. It implies an active choice to control one's speech, suggesting that a person with knowledge understands the value of silence.
This verb appears frequently in the Hebrew Bible, often in contexts where restraint is necessary. The choice to withhold words is presented as a mark of wisdom, indicating that not every thought needs to be expressed.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree, using terms like restrains and maintains to convey the actions of the wise person.
Sentence Structuregenerated
The main verb in this verse is חוֹשֵׂךְ, restrains, which governs the first clause about the man of knowledge. The second clause, introduced by 'and', presents a parallel action of the man of understanding, with the finite verb יוֹדֵעַ, [is] knowing.
The structure emphasizes the relationship between knowledge and behavior, with two clauses that highlight different aspects of wisdom: restraint in speech and calmness in spirit.
Septuagint Backgroundgenerated
In the Septuagint, חוֹשֵׂךְ is rendered as μακρόθυμος (makruthymos), which emphasizes patience and long-suffering. This choice suggests a broader interpretation of restraint that includes emotional steadiness.
The translation of אֲמָרָיו as ῥῆμα (rhēma) aligns with the concept of words or utterances, maintaining the focus on speech.
In plain words — the whole versegenerated
Proverbs 17:27 teaches that a wise person knows when to hold back their words and keeps a calm spirit. This verse highlights the importance of self-control in speech and maintaining peace in one's emotions.
Frequently Asked Questionsgenerated
To restrain one's words means to hold back from speaking unnecessarily or impulsively, showing wisdom in communication.
Understanding allows a person to navigate situations thoughtfully, leading to a calm spirit rather than reacting with anger or frustration.
Self-control in communication prevents misunderstandings and promotes peace, reflecting wisdom and discernment.
Yes, as noted in the following verse, even a fool can appear wise if they choose to remain silent.
Reflection Questionsgenerated
- In what situations do I find it challenging to restrain my words?
- How can I practice maintaining a calm spirit in difficult conversations?
- What are some benefits of being measured in my speech?
- How can I apply the wisdom of this verse in my daily interactions?
The early church on this verse — how the Fathers read it
Early Christian writers reflect on the importance of wisdom and restraint in speech, drawing from this verse to emphasize the value of measured words.
He asks of wisdom, who seeks to know what is the will of God. And he will show himself prudent who is sparing of his words on that which he has come to learn.Early Church Fathers on Proverbs 17 →
Let your words be measured and counted by yourself, knowing that you shall render an account to God of what comes out of your mouth, including a pleasantry or even a word that does not edify.… And do not become a stranger to such promises.Early Church Fathers on Proverbs 17 →
Some brothers from Scetis wanted to visit Antony, and set out in a ship to go there. On board they met an old man who also wanted to go to Antony, but he did not belong to their party.Early Church Fathers on Proverbs 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 17:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that hath knowledge spareth his words,.... Or, "he that knows knowledge" (c); one that is very knowing, has a fund of knowledge in him, "spareth his words"; is generally a man of few words, he
Read John Gill on Proverbs 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that hath knowledge spareth his words: and a man of understanding is of an excellent spirit. He that hath knowledge spareth his words: (and) a man of understanding is of an excellent spirit.
Read Robert Jamieson on Proverbs 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSpareth, Heb. restraineth, as at other times, so especially when he is provoked to passion, in which case fools utter all their mind. An excellent spirit; which he showeth by commanding his passions, and bridling himself from hasty and unadvised speeches. Or, as others render it, is of a cool spirit, calm and moderate, not easily provoked; humble, as the Chaldee renders it; patient or long-suffering, as the LXX. and Arabic interpreters render the words. Or, as others, sparing of his breath, i.e. of his speech, as this very word is used, , compared with .
Read Matthew Poole on Proverbs 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 17:27 He that hath knowledge spareth his words: [and] a man of understanding is of an excellent spirit.Ver. 27. He that hath knowledge spareth his words.] Taciturnity is a sign of solidity, and talkativeness of worthlesness. Epaminondas is worthily praised for this, saith Plutarch, that as no man knew more than he, so none spake less than he did. And a man of understanding is of an excellent spirit.] Or, Of a cool spirit. The deepest seas are the most calm. “ Where river smoothest runs, deep is the ford, The dial stirs, yet none perceives it move,” &c.
Read John Trapp on Proverbs 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) He that hath knowledge . . .—This verse will better be rendered, He that restrains his words hath knowledge, and one who is cool of temper is a man of understanding. The avoidance of rash speech and hasty temper is here advised.
Read Charles John Ellicott on Proverbs 17 →CambridgeThe Cambridge Bible for Schools and Colleges27. excellent] Rather, cool, A.V. marg. and R.V.; μακρόθυμοςἀνὴρ, LXX. It is better with LXX. and R.V. to invert the order of subject and predicate in this verse and render: He that spareth his words hath knowledge: And he that is of a cool spirit is a man of understanding.
Read Cambridge on Proverbs 17 →Albert Barnes1798–1870Barnes' Notes on the BibleBetter, A man of calm (or noble) spirit is a man of understanding.
Read Albert Barnes on Proverbs 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. Hath knowledge — Literally, knoweth knowledge. Spareth… words — Is not voluble, but when he speaketh, uttereth words of weighty meaning.
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
A man of knowledge restrains his words, and a man of understanding maintains a calm spirit.
He who spares his words has knowledge. He who is even tempered is a man of understanding.
A man of knowledge restrains his words, and a man of understanding maintains a calm spirit.
The truly wise person restrains his words, and the one who stays calm is discerning.
Tyndale line
He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit.
He that spareth his words hath knowledge; And he that is of a cool spirit is a man of understanding.
He that spareth his words hath knowledge: and he that is of a cool spirit is a man of understanding.
He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit.
Hee that hath knowledge, spareth his wordes, and a man of vnderstanding is of an excellent spirit.
Strictly literal
He that hath knowledge spareth his words; and a man of understanding is of a cool spirit.
One acquainted with knowledge is sparing his words, And the cool of temper [is] a man of understanding.
One acquainted with knowledge is sparing his words, || And the cool of temper [is] a man of understanding.
He that holdeth back his speeches hath knowledge; and he that is sparing of his spirit is a man of understanding.
One who has knowledge uses few words and one with understanding is even-tempered.
From the Latin
He that setteth bounds to his words. is knowing and wise: and the man of understanding is of a precious spirit.
Simplified
If you're wise, you'll be careful what you say; and if you're sensible, you'll keep your temper.
He who has knowledge says little: and he who has a calm spirit is a man of good 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
The Masoretic Text and the Septuagint show agreement in the themes of knowledge and restraint. While the Septuagint uses different word order and articles, it retains the core message of the Hebrew text.
חוֹשֵׂ֣ךְ אֲ֭מָרָיו יוֹדֵ֣עַ דָּ֑עַת יְקַר ר֝֗וּחַ אִ֣ישׁ תְּבוּנָֽה׃
5 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 17:27
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.
חָשַׂךְ (chasak) is a Hebrew verb meaning to withhold or refrain. It encompasses actions like restraining, keeping back, and sparing, with nuances of preserving and holding in check. The word appears in various forms, including Qal and Niphal, indicating both active and passive meanings. There are no significant disagreements among the lexicons regarding its definitions.
חָשַׂךְ vb. withhold, refrain
Qal
withhold, keep back, keep for oneself
keep one from evil, calamity
hold in check
refrain
spare
reserve for
(abs.) restrain, check (pain) i.e. assuage
Niph. at the day of calamity the wicked is spared
base
H2820 חָשַׂךְ withhold, refrain
2820 chasak khaw-sak'
a primitive root; to restrain or (reflex.) refrain; by
implication, to refuse, spare, preserve; also (by interch.
with 2821) to observe:--assuage, X darken, forbear, hinder,
hold back, keep (back), punish, refrain, reserve, spare,
withhold.
see HEBREW for 02821
חָשַׂךְ (cha.sakh) — to withhold.
1) to withhold, restrain, hold back, keep in check, refrain
1a) (Qal)
1a1) to withhold, keep back, keep for oneself, keep from, hold in check, refrain, spare, reserve
1a2) to restrain, check
1b) (Niphal) to assuage, be spared
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
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 — Verb · Qal · participle (active) masculine singularHVqrmsa
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
HNcfsa — Noun common · feminine singular absoluteHNcfsa
יָקָר (yaqar) means precious, rare, or splendid, and can refer to something valuable or weighty. It encompasses meanings like costly, excellent, and glorious, often used to describe precious stones or jewels. The word is built from a root that implies value, and it appears in contexts highlighting worth or reputation.
יָקָר adj. precious, rare, splendid, weighty
base
H3368 יָקָר precious, rare, splendid, weighty
3368 yaqar yaw-kawr'
from 3365; valuable (obj. or subj.): -brightness, clear,
costly, excellent, fat, honourable women, precious,
reputation.
see HEBREW for 03365
יָקָר (ya.qar) — precious.
1) valuable, prized, weighty, precious, rare, splendid
1a) precious
1a1) costly
1a2) precious, highly valued
1a3) precious stones or jewels
1b) rare
1c) glorious, splendid
1d) weighty, influential
HAamsc — HAamsc
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…
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular absoluteHNcfsa
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
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)
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…
תְּבוּנָה (tebunah) means understanding and encompasses intelligence, skill, and insight. It can refer to both the act of understanding and the faculty itself, as well as the object of knowledge. The term is personified as a teacher in some contexts.
תְּבוּנָה n.f. understanding
the act
the faculty
the object of knowledge
personified as teacher.
base
H8394 תְּבוּנָה understanding
8394 tabuwn taw-boon'
and (feminine) tbuwnah {teb-oo-naw'}; or towbunah
{to-boo-naw'}; from 995; intelligence; by implication, an
argument; by extension, caprice:--discretion, reason,
skilfulness, understanding, wisdom.
see HEBREW for 0995
תְּבוּנָה (ta.vu.nah) — understanding.
1) understanding, intelligence
1a) the act of understanding
1a1) skill
1b) the faculty of understanding
1b1) intelligence, understanding, insight
1c) the object of knowledge
1d) teacher (personification)
N-fs — Noun common · feminine singular absoluteHNcfsa