Proverbs 24:7 — Word Study
WLCרָאמ֣וֹת לֶֽאֱוִ֣יל חָכְמ֑וֹת בַּ֝שַּׁ֗עַר לֹ֣א יִפְתַּח־ פִּֽיהוּ׃
BSA[is] too highrûwm [exalted, lofty] ◂for a foolʼĕvîyl [one who despises wisdom] he does notlôʼ [is unable to] openpâthach▸ [utter, speak] his mouthpeh [lips, words] in the meeting placeshaʻar [gate, public gathering]
| Greek | English | Parsing |
|---|---|---|
| רָאמ֣וֹת | [are] high | Verb, Qal, participle (active) feminine plural |
| לֶֽאֱוִ֣יל | for a fool | Preposition |
| חָכְמ֑וֹת | wisdom | Noun common, feminine plural absolute |
| בַּ֝שַּׁ֗עַר | in the gate | Preposition, noun common masculine singular absolute |
| לֹ֣א | not | Particle |
| יִפְתַּח־ | he opens | Verb, Qal, imperfect third person masculine singular |
| פִּֽיהוּ׃ | mouth his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Wisdom is too high for a fool; he does not open his mouth in the meeting place. |
| KJV | Wisdom is too high for a fool: he openeth not his mouth in the gate. |
| ASV | Wisdom is too high for a fool: He openeth not his mouth in the gate. |
| YLT | Wisdom [is] high for a fool, In the gate he openeth not his mouth. |
| WEB | Wisdom is too high for a fool. He doesn’t open his mouth in the gate. |
| BBE | Wisdom is outside the power of the foolish: he keeps his mouth shut in the public place. |
Translations agree on the meaning of wisdom being beyond the reach of a fool.
The structure features a main clause with a prepositional phrase and a negation, highlighting the relationship between wisdom and the fool's silence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחׇכְמוֹת
verbרָאמֹות
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 24:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Value of Wisdomgenerated
Proverbs 24:7 highlights the contrast between wisdom and foolishness. It asserts that wisdom is exalted and unattainable for those who despise it. The surrounding verses emphasize the importance of counsel and guidance in decision-making, suggesting that wisdom is a communal asset shared among the wise. This theme resonates throughout the book of Proverbs, where wisdom is often personified and presented as a desirable pursuit.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 14:6 | A mocker seeks wisdom and finds none, but knowledge comes easily to the discerning. |
| 2 | Proverbs 15:24 | The path of life leads upward for the wise, that he may avoid going down to Sheol. |
| 3 | Proverbs 17:24 | Wisdom is the focus of the discerning, but the eyes of a fool wander to the ends of the earth. |
| 4 | Psalm 10:5 | He is secure in his ways at all times; Your lofty judgments are far from him; he sneers at all his foes. |
| 5 | Psalm 92:5–6 | How great are Your works, O LORD, how deep are Your thoughts! |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חָכְמ֑וֹת, cha.khe.Motgenerated
The word חָכְמָה (chokmah) signifies wisdom and encompasses a range of skills and prudence in various domains such as leadership and moral judgment. It is a feminine noun in the plural form here, indicating a richness of wisdom that is beyond a fool's comprehension.
This verse uses the participle form, indicating that wisdom is not just a static quality but an active force that influences decisions and actions. The parsing as a noun suggests it embodies a collective understanding rather than isolated knowledge.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across translations, with wisdom consistently highlighted as being beyond the grasp of a fool.
Sentence Structuregenerated
The main verb יִפְתַּח (he opens) governs the structure of the verse, indicating the fool's inability to speak. It is supported by a subject, חָכְמ֑וֹת (wisdom), and an adverbial negation לֹ֣א (not), which emphasizes the fool's silence.
The prepositional phrase בַּ֝שַּׁ֗עַר (in the gate) situates the action in a public context, underscoring the communal aspect of wisdom and the importance of discourse in public life.
Septuagint Backgroundgenerated
In the Septuagint, חָכְמ֑וֹת is translated as σοφία (sophia), which carries a similar meaning of wisdom but may also imply a philosophical understanding. This choice reflects a broader interpretation of wisdom that encompasses both practical and theoretical knowledge.
The translation of בַּ֝שַּׁ֗עַר as πύλαις (pylai) indicates a focus on the physical space of the gate, reinforcing the idea of wisdom being discussed in public arenas.
In plain words — the whole versegenerated
Proverbs 24:7 states that wisdom is too high for a fool, meaning that those who despise wisdom cannot grasp it. The fool remains silent in public gatherings, unable to articulate thoughts or engage meaningfully. This verse teaches the importance of seeking wisdom and the consequences of ignoring it.
Frequently Asked Questionsgenerated
It means that a fool cannot understand or attain wisdom, as they despise it and lack the ability to engage in meaningful discussions.
The meeting place symbolizes public discourse, where wise counsel is shared, and it highlights the importance of wisdom in communal settings.
By valuing wisdom and seeking it actively, one can avoid the pitfalls of foolishness and engage meaningfully in discussions.
The term 'fool' describes a person who lacks wisdom and understanding, often leading to poor decisions and actions.
Reflection Questionsgenerated
- In what areas of my life am I seeking wisdom, and how can I pursue it more intentionally?
- How do I respond to wise counsel from others, and what can I learn from my reactions?
- What are some examples of situations where I have seen the consequences of foolishness?
- How can I create an environment that encourages wisdom in my community?
The early church on this verse — how the Fathers read it
The early commentary from Bede emphasizes the contrast between wisdom and folly, illustrating how a fool cannot attain wisdom due to their vices.
Wisdom is high for a fool, etc. A fool cannot attain wisdom. For it is high from him who lies in the depths of vices; who even if he thinks he has some knowledge now, at the gate of the city, that is, at the exit of this life,Early Church Fathers on Proverbs 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 24:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWisdom [is] too high for a fool,.... It is out of his reach, he cannot attain it; natural wisdom, or the knowledge of many things in nature; at least it seems so to himself, and therefore will not
Read John Gill on Proverbs 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWisdom is too high for a fool: he openeth not his mouth in the gate. Wisdom is too high for a fool - to attain unto.
Read Robert Jamieson on Proverbs 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWisdom is too high for a fool; either, 1. Really, it is above his reach or capacity. Or, 2. In his opinion; he judgeth it too hard for him, he despairs of attaining it, he pretends the impossibility of it, because he will not put himself to the charge or trouble of getting it; as, on the contrary, wisdom is said to be easy to him that understandeth, , because he seriously giveth his mind to it, and therefore easily and certainly attains to it. For a fool; for a wilful fool, or a wicked man, whose lusts enfeeble and darken his mind, and make it incapable of wisdom. He openeth not his mouth in the gate; either, 1. He can say nothing for himself when he is accused before the magistrate, for…
Read Matthew Poole on Proverbs 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 24:7 Wisdom [is] too high for a fool: he openeth not his mouth in the gate.Ver. 7. Wisdom is too hard for a fool.] Heb., Too high; his pericranium comprehends it not, "neither indeed can" do. He puts off the study of it, pretending the impossibility of reaching to it. He openeth not his mouth in the gate.] He were two fools if he should, for while he holds his tongue he is held wise.
Read John Trapp on Proverbs 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Wisdom is too high for a fool.—For “wisdom” (literally, wisdoms), comp. note on Proverbs 1:20. He has been too self-willed to learn; so while others express their opinions when the business or justice of his city is being transacted (see above on Proverbs 22:22) he has to remain sheepishly silent.
Read Charles John Ellicott on Proverbs 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. A fool - openeth not his mouth in the gate.] Is not put into public offices of trust and responsibility.
Read AdamClarke on Proverbs 24 →CambridgeThe Cambridge Bible for Schools and Colleges7. too high] Lit. (unattainable) heights. The same Heb. word is rendered coral, Job 28:18; Ezekiel 27:16; so that we might render here an unattainable treasure, or a gem beyond his reach. openeth not his mouth, &c.] Contrast Job 29:7-10; Job 29:21-25.
Read Cambridge on Proverbs 24 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the gate - Compare the Proverbs 22:22 note.
Read Albert Barnes on Proverbs 24 →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
Wisdom is too high for a fool; he does not open his mouth in the meeting place.
Wisdom is too high for a fool. He doesn’t open his mouth in the gate.
Wisdom is too high for a fool; he does not open his mouth in the meeting place.
Wisdom is unattainable for a fool; in court he does not open his mouth.
Tyndale line
Wisdom is too high for a fool: he openeth not his mouth in the gate.
Wisdom is too high for a fool: He openeth not his mouth in the gate.
Wisdom is too high for a fool: he openeth not his mouth in the gate.
Wisdom is too high for a fool: he openeth not his mouth in the gate.
Wisdome is hie to a foole: therefore he can not open his mouth in the gate.
Strictly literal
Wisdom is too high for a fool: he will not open his mouth in the gate.
Wisdom [is] high for a fool, In the gate he openeth not his mouth.
Wisdom [is] high for a fool, he does not open his mouth in the gate.
Wisdom is too high for a fool: in the gate can he not open his mouth.
Wisdom is too high for a fool; in the gate he does not open his mouth.
From the Latin
Wisdom is too high for a fool, in the gate he shall not open his mouth.
Simplified
Wisdom goes over the heads of stupid people; they have nothing to contribute when important matters are discussed.
Wisdom is outside the power of the foolish: he keeps his mouth shut in the public place.
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 align closely, with five of the seven words matching. This consistency emphasizes the shared understanding of wisdom's exalted nature and the fool's inability to engage in discourse.
רָאמ֣וֹת לֶֽאֱוִ֣יל חָכְמ֑וֹת בַּ֝שַּׁ֗עַר לֹ֣א יִפְתַּח־ פִּֽיהוּ׃
5 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 24:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
אֱוִיל (eviyl) means 'foolish' and describes someone who despises wisdom, mocks when guilty, is quarrelsome, or licentious. It is derived from an unused root suggesting perversion. The word is used in various contexts in the Old Testament, primarily to denote a person lacking wisdom.
אֱוִיל 26 adj. foolish
base
H191 אֱוִיל foolish
191 'eviyl ev-eel'
from an unused root (meaning to be perverse); (figuratively)
silly:--fool(-ish) (man).
אֱוִיל (e.vil) — fool(ish).
1) be foolish, foolish
1a) (subst)
1a1) of one who despises wisdom
1a2) of one who mocks when guilty
1a3) of one who is quarrelsome
1a4) of one who is licentious
Prep | Adj — PrepositionHR/Aamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
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)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
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…
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
gat (Hebrew normally (over 300 times) sha`ar; occasionally deleth, properly, "gateway" (but compare De 3:5); elsewhere the gateway is pethach (compare especially Ge 19:6); Aramaic tera`; Greek pulon, pule; the English Revised Version and the King James Version add caph, "threshold," in 1Ch 9:19,22; and the King James Version adds delathayim, "double-door," in Isa 45:1; thura, "door," Ac 3:2):
(1) The usual gateway was provided with double doors, swung on projections that fitted into sockets in the sill and lintel. Ordinarily the material was wood (Ne 2:3,17), but greater…
Gate
(1.) Of cities, as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza (Judg. 16:3).
(2.) Of royal palaces (Neh. 2:8).
(3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2).
The gate and gateways of eastern cities anciently held and still hold an important part, not only in the defence but in the public economy of the place. They are thus sometimes taken as representing the city itself. (Genesis 22:17; 24:60; 12:12; Judges 5:8; Ruth 4:10; Psalms 87:2; 122:2) Among the special purposes for which they were used may be mentioned. As places of public resort. (Genesis 19:1; 23:10; 34:20; 24; 1 Samuel 4:18) etc. Places for public deliberation, administration of Justice, or of audience for kings and rulers or ambassadors. (16:18; 21:19; 25:7;
The gates of eastern walled towns were usually of wood, Jud 16:3, often covered with thick plates of iron or copper, Ps 107:16 Isa 45:2 Ac 12:10, secured by bolts and bars, De 3:5 1Ki 4:13, and flanked by towers, 2Sa 18:24,33. A city was usually regarded as taken when its gates were won, De 28:52 Jud 5:8. Hence "gate" sometimes signifies power, dominion; almost in the same sense as the Turkish sultan’s…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms