Proverbs 19:25 — Word Study
WLCלֵ֣ץ תַּ֭כֶּה וּפֶ֣תִי יַעְרִ֑ם וְהוֹכִ֥יחַ לְ֝נָב֗וֹן יָבִ֥ין דָּֽעַת׃
BSAStrikenâkâh▸ [smite, flog] ◂a mockerlûwts [scoffer, scorner] ◂and the simplepᵉthîy [naive, immature] will bewareʻâram▸ [learn prudence] rebukeyâkach [correct, reprove] the discerning [man]bîyn [wise, prudent] and he will gainbîyn▸ [understand, discern] knowledgedaʻath [insight, understanding]
| Greek | English | Parsing |
|---|---|---|
| לֵ֣ץ | a mocker | Adj |
| תַּ֭כֶּה | you will strike | Verb, Hiphil, imperfect second person masculine singular |
| וּפֶ֣תִי | and a naive person | Conjunction, noun common masculine singular absolute |
| יַעְרִ֑ם | he will become prudent | Verb, Qal, imperfect third person masculine singular |
| וְהוֹכִ֥יחַ | and to reprove | Conjunction, verb hiphil infinitive construct common |
| לְ֝נָב֗וֹן | a discerning [person] | Preposition, verb niphal participle (active) masculine singular |
| יָבִ֥ין | he will understand | Verb, Qal, imperfect third person masculine singular |
| דָּֽעַת׃ | knowledge | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Strike a mocker, and the simple will beware; rebuke the discerning man, and he will gain knowledge. |
| KJV | Smite a scorner, and the simple will beware: and reprove one that hath understanding, and he will understand knowledge. |
| ASV | Smite a scoffer, and the simple will learn prudence; And reprove one that hath understanding, and he will understand knowledge. |
| YLT | A scorner smite, and the simple acts prudently, And give reproof to the intelligent, He understandeth knowledge. |
| WEB | Flog a scoffer, and the simple will learn prudence; rebuke one who has understanding, and he will gain knowledge. |
| BBE | When blows overtake the man of pride, the simple will get sense; say sharp words to the wise, and knowledge will be made clear to him. |
Where they part company is לֵץ — see How Translations Differ.
The verse consists of two main clauses with subordinate consequence clauses, illustrating a cause-and-effect relationship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפֶּתִי
verbנָכָה
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 19:25
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 in Correctiongenerated
Proverbs 19:25 emphasizes the value of correction, indicating that striking a mocker can serve as a warning for the naive, while rebuking a wise person leads to increased knowledge. This reflects a broader theme in Proverbs where wisdom is gained through discipline and understanding. The surrounding verses highlight the importance of instruction and the consequences of ignoring wisdom, as seen in Proverbs 19:24 and Proverbs 19:26.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 21:11 | When a mocker is punished, the simple gain wisdom; and when a wise man is instructed, he acquires knowledge. |
| 2 | Deuteronomy 13:11 | Then all Israel will hear and be afraid, and will never again do such a wicked thing among you. |
| 3 | Deuteronomy 21:21 | Then all the men of his city will stone him to death. So you must purge the evil from among you, and all Israel will hear and be afraid. |
| 4 | Proverbs 9:9–10 | Instruct a wise man, and he will be wiser still; teach a righteous man, and he will increase his learning. |
| 5 | Proverbs 15:5 | A fool rejects his father’s discipline, but whoever heeds correction is prudent. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — לֵץ, letzgenerated
The word לֵץ (letz) is an adjective that describes someone who mocks or scoffs, often with arrogance. It conveys the idea of deriding others and can refer to a person who is boastful or scornful. The parsing indicates it functions as a noun, emphasizing the character of the person being addressed.
In this verse, the mocker is contrasted with the naive, showing that the consequences of their actions can lead to growth in wisdom for others. The term is used to highlight the need for correction and the impact it has on those who are impressionable.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses mocker for לֵץ, while the KJV and ASV use scorner, and others like the WEB use scoffer. This shows a slight variation in how the term is understood across translations.
The translations generally agree on the meaning of the verse, with differences primarily in the rendering of לֵץ.
Sentence Structuregenerated
The verse consists of two main clauses connected by a conjunction, with each clause containing a verb and its respective subjects and objects. The first clause, תַּ֭כֶּה (you will strike), governs the action directed at the mocker, while the second clause, יַעְרִ֑ם (he will become prudent), describes the outcome for the naive person.
The structure emphasizes the cause-and-effect relationship between the actions taken against the mocker and the resulting wisdom gained by the simple.
Septuagint Backgroundgenerated
In the Septuagint, לֵץ is rendered as λοιμοῦ, which carries a similar connotation of mocking or scoffing. This choice reflects the translators' understanding of the term in a broader context of disdainful behavior.
The translation choices in the Septuagint align closely with the Hebrew meaning, maintaining the thematic focus on correction and wisdom.
In plain words — the whole versegenerated
Proverbs 19:25 teaches that punishing a mocker can help the naive learn to be wise, while correcting a wise person leads to greater understanding. This verse highlights the importance of correction in gaining knowledge and wisdom.
Frequently Asked Questionsgenerated
Striking a mocker refers to correcting or punishing someone who scoffs at wisdom, which can serve as a warning to others.
The simple will learn prudence from witnessing the consequences faced by the mocker.
Rebuking a discerning man leads to his gaining knowledge, as he is open to correction and learning.
This verse reflects a common theme in Proverbs that emphasizes the value of correction and the pursuit of wisdom.
Reflection Questionsgenerated
- How can I respond to correction in my own life?
- In what ways can I help others learn from their mistakes?
- What are some examples of wisdom gained through discipline?
- How do I discern when to correct someone versus when to let them learn on their own?
The early church on this verse — how the Fathers read it
Early Church Father Origen of Alexandria references this verse to illustrate the concept of punishment leading to wisdom, emphasizing the role of correction in moral education.
If you want to take Scripture as a witness that sinners are punished for the education of others, even if those unabashed may be beyond treatment, hear Solomon in the Proverbs who says, “When a pest is being whipped,Early Church Fathers on Proverbs 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 19:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSmite a scorner, and the simple will beware,.... That is, give reproof to a man that scoffs at religion, and makes a jest of all that is good; for though it may be of no use to him who will despise
Read John Gill on Proverbs 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySmite a scorner, and the simple will beware: and reprove one that hath understanding, and he will understand knowledge. Smite a scorner, and the simple will beware.
Read Robert Jamieson on Proverbs 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSmite a scorner; an obstinate and impudent transgressor, who rejects and scorns all admonitions, and therefore is to be taught with blows. The simple; who sin through ignorance, and imprudence, and infirmity, being possibly drawn to sin by the scorner’ s evil counsel or example. He will understand knowledge; a verbal reproof will be more effectual for his reformation than the severest punishments will be to a scorner.
Read Matthew Poole on Proverbs 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 19:25 Smite a scorner, and the simple will beware: and reprove one that hath understanding, [and] he will understand knowledge.Ver. 25. Smite a scorner, and the simple will beware.] Alterius perditio, tua fit cautio, saith the wise man. Seest thou another man shipwrecked? look well to thy tackling. Poena ad paucos, &c. Let but a few be punished, and many will be warned and wised; any will, but the scorner himself, who will not be better, though brayed in a mortar. This scorner may very well be the sluggard mentioned in the former verse. Smite him never so much, there is no beating any wit into him. Pharaoh was not a button the better for all that he suffered; but Jethro, taking…
Read John Trapp on Proverbs 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Smite a scorner, and the simple will beware.—For “scorner” and “simple” see note on Proverbs 1:22. Reproof is of no avail to turn the “scorner” from his evil way (Proverbs 9:7; Proverbs 13:1; Proverbs 15:12), punishment will also do him no good; but it may make the “simple,” whose character is not yet formed for good or evil, reflect and amend. So God at first punishes sinners for their good (Amos 4:6, ff.), afterwards, when they are obdurate, as a warning to others (Amos 4:12; Deuteronomy 29:21, ff.)
Read Charles John Ellicott on Proverbs 19 →CambridgeThe Cambridge Bible for Schools and Colleges25. beware] or, learn prudence, R.V. There is a triple contrast in the proverb, between the persons to be dealt with and between both the manner and the result of dealing with them. The scorner, or hardened scoffer (λοιμός, LXX.; pestilens, Vulg.; Proverbs 1:22; Psalms 1:1, and notes there in this Series), must be smitten, punished with severity (μαστιγουμένου, LXX.; flagellato, Vulg.), but not with any hope of his amendment, but only “that others admonished by his example may be the more afraid to offend.” But if one that hath understanding errs, he only needs to be reproved (ἐὰνδὲἐλέγχῃς, LXX.; si corripueris, Vulg.) to make him know better.
Read Cambridge on Proverbs 19 →Albert Barnes1798–1870Barnes' Notes on the BibleWords which embrace nearly the whole theory of punishment. If the man who offends is a “scorner,” hardened beyond all hope of reformation, then punish him by way of retribution and example, and let
Read Albert Barnes on Proverbs 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. A scorner — A scoffer. This usually means the most confirmed and hardened of evil doers; one beyond all hope of reformation. He is punished for the good of others, there being no hope of benefit to him.
Read Daniel Denison Whedon on Proverbs 19 →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
Strike a mocker, and the simple will beware; rebuke the discerning man, and he will gain knowledge.
Flog a scoffer, and the simple will learn prudence; rebuke one who has understanding, and he will gain knowledge.
Strike a mocker, and the simple will beware; rebuke the discerning man, and he will gain knowledge.
Flog a scorner, and as a result the simpleton will learn prudence; correct a discerning person, and as a result he will understand knowledge.
Tyndale line
Smite a scorner, and the simple will beware: and reprove one that hath understanding, and he will understand knowledge.
Smite a scoffer, and the simple will learn prudence; And reprove one that hath understanding, and he will understand knowledge.
smite a scorner, and the simple will learn prudence: and reprove one that hath understanding, and he will understand knowledge.
Smite a scorner and the simple will beware: and reprove one that hath understanding, and he will understand knowledge.
Smite a scorner, and the foolish wil beware: and reproue the prudent, and he wil vnderstand knowledge.
Strictly literal
Smite a scorner, and the simple will beware; reprove the intelligent, and he will understand knowledge.
A scorner smite, and the simple acts prudently, And give reproof to the intelligent, He understandeth knowledge.
Strike a scorner, and the simple acts prudently, || And give reproof to the intelligent, || He understands knowledge.
Smite a scorner, and the simple will become prudent; and if one that hath understanding be admonished, he will understand knowledge.
Strike a mocker, and the naive person will become prudent; discipline one who is discerning, and he will gain knowledge.
From the Latin
The wicked man being; scourged, the fool shall be wiser: but if thou rebuke a wise man he will understand discipline.
Simplified
If you punish someone who mocks, you may help an immature person to learn. Correct the wise, and they become wiser.
When blows overtake the man of pride, the simple will get sense; say sharp words to the wise, and knowledge will be made clear to him.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with seven of the eight words matching. This consistency indicates a shared understanding of the text's message across these traditions.
לֵ֣ץ תַּ֭כֶּה וּפֶ֣תִי יַעְרִ֑ם וְהוֹכִ֥יחַ לְ֝נָב֗וֹן יָבִ֥ין דָּֽעַת׃
7 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 19:25
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.
לִיץ (luwts) means to scorn or mock, with various forms indicating actions like deriding or acting as a scorner. It can also refer to interpreting language or serving as an ambassador. The entries highlight its use in different contexts, including boasting and showing arrogance.
[לִיץ] vb. scorn
Qal scorn
Hiph.
deride
Pt. interpreter
Po‛lel scorners
Hithp. act as a scorner, shew oneself a mocker
base
H3887 [לִיץ] scorn .scorn
. . deride
. Pt. interpreter
.scorners
. act as a scorner, shew oneself a mocker
3887 luwts loots
a primitive root; properly, to make mouths at, i.e. to scoff;
hence (from the effort to pronounce a foreign language) to
interpret, or (generally) intercede:--ambassador, have in
derision, interpreter, make a mock, mocker, scorn(-er, -ful),
teacher.
לִיץ (luts) — to mock.
1) to scorn, make mouths at, talk arrogantly
1a) (Qal)
1a1) to boast
1a2) to scorn
1b) (Hiphil)
1b1) to mock, deride
1b2) to interpret (language)
1b2a) interpreter (participle)
1b2b) ambassador (fig.)
1c) (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker
Also means: la.tsats (לָצַץ "to scorn" H3945)
Adj — AdjHAamsa
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
strik: The verbs "to strike" and "to stroke" (latter not in English Versions) have the same derivation, and originally "strike" was the intrans, "stroke" the transitive form. "Strike" however, became used in both senses (always transitive in English Versions of the Bible), while "to stroke" took on the meaning "to, rub gently." But in the King James Version this last force still belonged sometimes to "strike" and is so found in 2Ki 5:11, "strike his hand over the place" (the Revised Version (British and American) "wave"), and perhaps Ex 12:7,22; Tobit 11:11 Otherwise AV's uses of the simple "strike" are modern, including "strike sail" (Ac 27:17; here and in /RAPC Tob 11:11 with an archaic preterite "strake," elsewhere…
פֶּ֫תִי (pethiy) refers to a state of being simple or foolish, with implications of being open-minded or naive. It encompasses both an adjective describing a person as simple-minded and a noun indicating simplicity or lack of wisdom, as seen in Proverbs 1:22. The term is derived from a root meaning to be open or seducible.
פֶּ֫תִי adj. simple, poss. as open-minded
base
[פְּתִי] n.f. simplicity (i.e. lack of wisdom), Pr 1:22.
ref
H6612a פֶּ֫תִי simple, poss. as open-minded H6612b פְּתִי simplicity
6612 pthiy peth-ee'
or pethiy {peh'-thee}; or pthaeiy {peth-aw-ee'}; from 6601;
silly (i.e. seducible):--foolish, simple(-icity, one).
see HEBREW for 06601
פֶּ֫תִי (pe.ti) — simple.
adj
simple, foolish, open-minded
פְּתִי (pe.ti) — simplicity.
simplicity, naivete
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The Hebrew word עָרֹם (*aram*) is a primitive root meaning to be bare, but it is primarily used to convey the sense of being shrewd or crafty, often with a negative connotation. It covers meanings such as being subtle, prudent, or taking crafty counsel. The entries indicate that it can be used in both the Qal and Hiphil forms, with the latter emphasizing the act of becoming shrewd.
[עָרֹם] vb. be shrewd, crafty
Qal he is exceedingly crafty
Hiph. be crafty; be or become shrewd
base
H6191 עָרֹם be shrewd, crafty
6191 `aram aw-ram'
a primitive root; properly, to be (or make) bare; but used
only in the derivative sense (through the idea perhaps of
smoothness) to be cunning (usually in a bad sense):--X very,
beware, take crafty (counsel), be prudent, deal subtilly.
עָרֹם (a.ram) — be shrewd.
1) to be subtle, be shrewd, be crafty, beware, take crafty counsel, be prudent
1a) (Qal) to be crafty, be subtle
1b) (Hiphil) to be crafty, be or become shrewd
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
Conj | V-Hiphil-Inf-a — Conjunction · verb hiphil infinitive construct commonHC/Vhcc
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
Prep | V-Niphal — Preposition · verb niphal participle (active) masculine singularHR/VNrmsa
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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