Proverbs 2:10 — Word Study
WLCכִּֽי־ תָב֣וֹא חָכְמָ֣ה בְלִבֶּ֑ךָ וְ֝דַ֗עַת לְֽנַפְשְׁךָ֥ יִנְעָֽם׃
BSAForkîy [because of this cause] wisdomchokmâh [skill, prudence, or good judgment] will enterbôwʼ▸ [come into, approach] your heartlêb [inner being, mind, and emotions] ◂and knowledgedaʻath [understanding, insight, or discernment] will delightnâʻêm▸ [be pleasant, agreeable, or sweet] your soulnephesh [the essence of a person, living being]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| תָב֣וֹא | it will come | Verb, Qal, imperfect third person feminine singular |
| חָכְמָ֣ה | wisdom | Noun common, feminine singular absolute |
| בְלִבֶּ֑ךָ | in heart your | Preposition, noun common masculine singular construct, suffix |
| וְ֝דַ֗עַת | and knowledge | Conjunction, noun common feminine singular absolute |
| לְֽנַפְשְׁךָ֥ | to self your | Preposition, noun common feminine singular construct, suffix |
| יִנְעָֽם׃ | it will be pleasant | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For wisdom will enter your heart, and knowledge will delight your soul. |
| KJV | ¶ When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; |
| ASV | For wisdom shall enter into thy heart, And knowledge shall be pleasant unto thy soul; |
| YLT | For wisdom cometh into thy heart, And knowledge to thy soul is pleasant, |
| WEB | For wisdom will enter into your heart. Knowledge will be pleasant to your soul. |
| BBE | For wisdom will come into your heart, and knowledge will be pleasing to your soul; |
Where they part company is יִנְעָֽם — see How Translations Differ.
One main clause with a subordinate clause describing the effect of knowledge.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחׇכְמָה
verbבּוֹא
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 2:10
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 Benefits of Wisdomgenerated
Proverbs 2:10 highlights the transformative power of wisdom and knowledge, indicating that these qualities not only enter the heart but also bring delight to the soul. This verse is part of a broader discourse on the importance of seeking wisdom and understanding, which is echoed in surrounding verses such as Proverbs 2:9 and Proverbs 2:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 18:1–2 | He who isolates himself pursues selfish desires; he rebels against all sound judgment. |
| 2 | Proverbs 24:13–14 | Eat honey, my son, for it is good, and the honeycomb is sweet to your taste. |
| 3 | Job 23:12 | I have not departed from the command of His lips; I have treasured the words of His mouth more than my daily bread. |
| 4 | Psalm 19:10 | They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb. |
| 5 | Psalm 104:34 | May my meditation be pleasing to Him, for I rejoice in the LORD. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חָכְמָ֣ה, chokh.mahgenerated
The Hebrew word חָכְמָה (chokmah) refers to wisdom, which encompasses skill, prudence, and good judgment. It is rooted in the concept of being skilled in various domains, including ethical and practical matters, and is often associated with the ability to make sound decisions.
In this verse, wisdom is portrayed as actively entering the heart, indicating that it is not merely an abstract concept but something that influences the inner being, mind, and emotions. The parsing indicates that it is a noun in feminine singular form, emphasizing its importance as a central quality in a person's character.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the word wisdom, consistent with the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is תָב֣וֹא, it will come, which governs the subjects חָכְמָ֣ה and וְ֝דַ֗עַת. The structure indicates that both wisdom and knowledge are subjects that will have an effect on the heart and soul.
The sentence is structured to highlight the relationship between wisdom entering the heart and knowledge delighting the soul, with a clear cause-and-effect flow that emphasizes the transformative nature of these qualities.
Septuagint Backgroundgenerated
In the Septuagint, חָכְמָ֣ה is rendered as σοφία (sophia), which also means wisdom, indicating a direct correspondence in meaning. This choice reflects a consistent understanding of wisdom across both Hebrew and Greek texts.
The Greek translation captures the essence of the Hebrew terms, maintaining the focus on wisdom and its impact on the inner life of a person.
In plain words — the whole versegenerated
Proverbs 2:10 tells us that wisdom will enter your heart, and knowledge will delight your soul. This verse emphasizes the importance of wisdom and understanding in shaping a person's inner life and emotional well-being.
Frequently Asked Questionsgenerated
It means that wisdom becomes a part of your inner being, influencing your thoughts and emotions.
Knowledge brings understanding and insight, which can lead to joy and fulfillment.
Wisdom is important because it guides decision-making and enriches one's life experience.
Wisdom and knowledge are interconnected, with wisdom providing the skill to apply knowledge effectively.
Reflection Questionsgenerated
- How can I actively seek wisdom in my daily life?
- What are some ways that knowledge has brought joy to my life?
- In what situations have I experienced the benefits of wisdom?
- How can I help others understand the importance of wisdom and knowledge?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 2:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen wisdom entereth into thine heart,.... Either Christ, the Wisdom of God; who enters there at conversion, and sets up a throne in the heart, and dwells there by faith: or else the Gospel, the
Read John Gill on Proverbs 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; discretion shall preserve thee, understanding shall keep thee.
Read Robert Jamieson on Proverbs 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen wisdom entereth into thine heart; when thou dost truly love it, and passionately desire it, and hide its precepts in thy heart, according to .
Read Matthew Poole on Proverbs 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 2:10 When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul;Ver. 10. Is pleasant to thy soul.] Spiritual joy mortifies sin. His mouth hankers not after homely provision that hath lately tasted of delicate sustenance. Pleasure there must be in the ways of God, because therein men let out their souls into God, that is the fountain of all good; hence they so infinitely distaste sin’ s tasteless fooleries. Crede mihi, res severa est verum gaudium, saith Seneca. True joy is a solid business.
Read John Trapp on Proverbs 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) When wisdom . . .—Rather to be taken as an explanation of the preceding, For wisdom will enter, &c
Read Charles John Ellicott on Proverbs 2 →CambridgeThe Cambridge Bible for Schools and Colleges10. When wisdom entereth … knowledge is pleasant] Rather: For wisdom shall enter … knowledge shall be pleasant, R.V. The address flows on continuously and describes how wisdom as a shield preserves from the evil man (Proverbs 2:12-15), and from the evil woman (Proverbs 2:16-19).
Read Cambridge on Proverbs 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnother picture of the results of living in the fear of the Lord. Not that to which it leads a man, but that from which it saves him, is brought into view.
Read Albert Barnes on Proverbs 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleOF WISDOM IN FROM EVIL , Proverbs 2:10-22. 10, 11. When wisdom entereth — Here the instructor starts out again, in a different train of thought, to show the effects of a sanctified education in
Read Daniel Denison Whedon on Proverbs 2 →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
For wisdom will enter your heart, and knowledge will delight your soul.
For wisdom will enter into your heart. Knowledge will be pleasant to your soul.
For wisdom will enter your heart, and knowledge will delight your soul.
For wisdom will enter your heart, and moral knowledge will be attractive to you.
Tyndale line
¶ When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul;
For wisdom shall enter into thy heart, And knowledge shall be pleasant unto thy soul;
For wisdom shall enter into thine heart, and knowledge shall be pleasant unto thy soul;
When wisdom entereth into thy heart, and knowledge is pleasant to thy soul;
When wisdome entreth into thine heart, and knowledge deliteth thy soule,
Strictly literal
When wisdom entereth into thy heart and knowledge is pleasant unto thy soul,
For wisdom cometh into thy heart, And knowledge to thy soul is pleasant,
For wisdom comes into your heart, || And knowledge is pleasant to your soul,
For wisdom will enter thy heart, and knowledge will be pleasant unto thy soul;
For wisdom will come into your heart, and knowledge will be pleasant to your soul.
From the Latin
If wisdom shall enter into thy heart, and knowledge please thy soul:
Simplified
For wisdom will fill your mind, and knowledge will make you happy.
For wisdom will come into your heart, and knowledge will be pleasing to your soul;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Proverbs 2:10 reads, "For wisdom will enter your heart, and knowledge will delight your soul." The Septuagint closely matches this text, with six out of seven words corresponding to the Hebrew, indicating a strong agreement overall. However, the exact wording and structure differ due to the Greek translation's unique syntax and articles. There are no significant variations noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, reinforcing the consistency of the Masoretic Text across these ancient witnesses.
כִּֽי־ תָב֣וֹא חָכְמָ֣ה בְלִבֶּ֑ךָ וְ֝דַ֗עַת לְֽנַפְשְׁךָ֥ יִנְעָֽם׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 2:10
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
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)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
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
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
נָעֵם (na`em) is a Hebrew verb meaning to be pleasant, delightful, or lovely. It is a primitive root that conveys a sense of beauty and sweetness. The word appears in various contexts in the Old Testament, including descriptions of land, physical beauty, and pleasant words. Notably, it is used in Genesis 49:15 and Song of Solomon 7:7.
[נָעֵם] vb. be pleasant, delightful, lovely;—Qal Pf. 3 fs. נָעֵ֑מָה Gn 49:15 (poem in J; of land); 2 ms. (of delightful friend) נָעַ֥מְתָּ לִי מְאֹד 2 S 1:26, also (of physical beauty) מִמִּי נָעָ֑מְתָּ Ez 32:19; 2 fs. (id.) וּמַה־נָּעַמְתְּ Ct 7:7 how lovely art thou!; 3 pl., of pleasant words, נָעֵ֑מוּ ψ 141:6; Impf. 3ms יִנְעָ֑ם: Pr 2:10 (of knowledge); 9:17; 24:25 is impers. c. ל, to them ... shall be delight.
ref
H5276 [נָעֵם] be pleasant, delightful, lovely
5276 na`em naw-ame'
a primitive root; to be agreeable (literally or
figuratively):--pass in beauty, be delight, be pleasant, be
sweet.
נָעֵם (na.em) — be pleasant.
(Qal) to be pleasant, be beautiful, be sweet, be delightful, be lovely
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms