Proverbs 26:12 — Word Study
WLCרָאִ֗יתָ אִ֭ישׁ חָכָ֣ם בְּעֵינָ֑יו תִּקְוָ֖ה לִכְסִ֣יל מִמֶּֽנּוּ׃
BSADo you seerâʼâh■ [have you observed, perceived] a manʼîysh [individual, person] who is wisechâkâm [intelligent, discerning] in his own eyesʻayin [conceit, self-esteem] There is more hopetiqvâh [expectation, confidence] for a foolkᵉçîyl [stupid, silly person] than for himmin [such a self-deceived individual]
| Greek | English | Parsing |
|---|---|---|
| רָאִ֗יתָ | you see | Verb, Qal, perfect second person masculine singular |
| אִ֭ישׁ | a person | Noun common, masculine singular absolute |
| חָכָ֣ם | wise | Adj |
| בְּעֵינָ֑יו | in own eyes his | Preposition, noun common feminine dual construct, suffix |
| תִּקְוָ֖ה | hope | Noun common, feminine singular absolute |
| לִכְסִ֣יל | [belongs] to a fool | Preposition |
| מִמֶּֽנּוּ׃ | more than him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do you see a man who is wise in his own eyes? There is more hope for a fool than for him. |
| KJV | Seest thou a man wise in his own conceit? there is more hope of a fool than of him. |
| ASV | Seest thou a man wise in his own conceit? There is more hope of a fool than of him. |
| YLT | Thou hast seen a man wise in his own eyes, More hope of a fool than of him! |
| WEB | Do you see a man wise in his own eyes? There is more hope for a fool than for him. |
| BBE | Have you seen a man who seems to himself to be wise? There is more hope for the foolish than for him. |
Translations agree on the meaning of the verse, emphasizing the contrast between self-perceived wisdom and true folly.
The sentence presents a question followed by a comparative statement, highlighting the contrast between the two subjects.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתִּקְוָה
verbרָאָה
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 26:12
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 and Follygenerated
Proverbs 26:12 draws a stark comparison between a man who perceives himself as wise and the reality of his situation. This verse warns against self-deception and highlights the foolishness of overestimating one's own wisdom. It is set within a larger discourse on the nature of folly, as seen in the surrounding verses, which illustrate various foolish behaviors and attitudes.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 22:29 | Do you see a man skilled in his work? He will be stationed in the presence of kings; he will not stand before obscure men. |
| 2 | Proverbs 29:20 | Do you see a man who speaks in haste? There is more hope for a fool than for him. |
| 3 | Matthew 21:31 | Which of the two did the will of his father?” “The first, ” they answered. Jesus said to them, “Truly I tell you, the tax collectors and prostitutes are entering the kingdom of God before you. |
| 4 | Luke 7:44 | And turning toward the woman, He said to Simon, “Do you see this woman? When I entered your house, you did not give Me water for My feet, but she wet My feet with her tears and wiped them with her hair. |
| 5 | Proverbs 26:5–16 | Answer a fool according to his folly, lest he become wise in his own eyes. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — חָכָ֣ם, cha.Khamgenerated
The word חָכָם (cha.Kham) refers to someone who is wise or skilled, encompassing intelligence and discernment. It describes not just knowledge but also the ability to apply that knowledge effectively in life. The parsing as an adjective indicates it is used to describe the quality of a person rather than an action.
This term can imply a level of cunning or craftiness, often associated with those who possess practical wisdom. In this context, it serves to illustrate the folly of a person who is wise in their own eyes, suggesting that such self-assessment can lead to a dangerous ignorance.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree, with all versions reflecting the contrast between the self-proclaimed wise man and the fool.
Sentence Structuregenerated
The main verb is רָאִ֗יתָ (you see), which governs the entire sentence. The structure presents a question that invites observation, leading to a conclusion about the nature of wisdom and folly.
The sentence is built around the observation of a man characterized by his self-perception, with a comparative clause that highlights the greater hope for a fool. This structure emphasizes the contrast between the two types of individuals.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חָכָ֣ם is rendered as σοφὸς (sophos), which also means wise. This choice aligns with the Hebrew meaning while maintaining the emphasis on wisdom.
The translation reflects a consistent understanding of the concept of wisdom, suggesting that the translators recognized the same pitfalls of self-deception present in the Hebrew text.
In plain words — the whole versegenerated
Proverbs 26:12 asks if we notice a man who thinks he is wise in his own eyes. The verse warns that there is more hope for a fool than for such a self-deceived individual, highlighting the dangers of overestimating one's wisdom.
Frequently Asked Questionsgenerated
Being wise in one's own eyes refers to a self-perception of wisdom that is often misguided and leads to ignorance of one's true shortcomings.
A fool may lack understanding but can still learn and change, while a self-deceived person is blind to their flaws and thus less likely to grow.
To avoid this, one should seek counsel, remain humble, and be open to feedback from others.
This verse emphasizes the importance of self-awareness and the danger of overestimating one's own wisdom.
Reflection Questionsgenerated
- In what areas of my life might I be overestimating my own wisdom?
- How can I cultivate humility and openness to learning from others?
- What steps can I take to ensure I remain self-aware and grounded?
- How does this verse challenge my understanding of wisdom and folly?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, using it to illustrate the dangers of self-deception and the nature of true wisdom.
There is an evil which I have seen under the sun, a person wise in his own conceit; and a still greater evil is to charge with the instruction of others a person who is not even aware of his own ignorance.Early Church Fathers on Proverbs 26 →
This is not a small fault either to consider oneself wise and to refer everything back to one’s own judgment.… Paul addresses this same reproach to the pagan philosophers: “Professing to be wise,Early Church Fathers on Proverbs 26 →
Have you seen a man who thinks he is wise in his own eyes, etc. The Lord explaining this, says: For judgment I have come into this world, that those who do not see may see, and those who see may become blind (John IX).Early Church Fathers on Proverbs 26 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 26:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSeest thou a man wise in his own conceit,.... Or "in his own eyes" (b); as multitudes may be seen, by looking round; man is a creature but of small knowledge in things natural, civil, mechanical,
Read John Gill on Proverbs 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySeest thou a man wise in his own conceit? there is more hope of a fool than of him. Seest thou a man wise in his own conceit?
Read Robert Jamieson on Proverbs 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA man wise in his own conceit; who, being a fool, thinks himself wise, and therefore scorneth the counsels of others. There is more hope of a fool; of doing good to one who is a fool, and sensible of his folly, and ready to receive instruction.
Read Matthew Poole on Proverbs 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 26:12 Seest thou a man wise in his own conceit? [there is] more hope of a fool than of him.Ver. 12. Seest thou a man wise in his own conceit?] This foolish wise man, or wise foolish man (for whether of the two to call him I know not, as the chronicler saith of Sir Thomas Moore), is that "dog" spoken of in verse Proverbs 26:11, that forethinks not the evil that followeth upon his returning to his filthy vomit, which, being made much worse by the heat of the sun and open air, maketh him much more sick than before he had been. Similarily, the witless wicked man, insensible of the evil of his way, and highly conceited thereof, goes boldly on, till there be neither hope of better nor…
Read John Trapp on Proverbs 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Seest thou a man wise in his own conceit.—Comp. the warnings of Rom 12:16, and Revelation 3:17-18. There is more hope of a fool than of him.—So the “publicans and harlots,” who had foolishly strayed from God, yet returned to Him at the preaching of the Saviour, while the Pharisees and lawyers “rejected the counsel of God against themselves” (Luke 7:30), thinking they had no need of it.
Read Charles John Ellicott on Proverbs 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Wise… conceit — Many hard things have been said of “the fool” in this book.
Read Daniel Denison Whedon on Proverbs 26 →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
Do you see a man who is wise in his own eyes? There is more hope for a fool than for him.
Do you see a man wise in his own eyes? There is more hope for a fool than for him.
Do you see a man who is wise in his own eyes? There is more hope for a fool than for him.
Do you see a man wise in his own eyes? There is more hope for a fool than for him.
Tyndale line
Seest thou a man wise in his own conceit? there is more hope of a fool than of him.
Seest thou a man wise in his own conceit? There is more hope of a fool than of him.
Seest thou a man wise in his own conceit? there is more hope of a fool than of him.
Seest thou a man wise in his own conceit? there is more hope of a fool than of him.
Seest thou a man wise in his owne conceite? more hope is of a foole then of him.
Strictly literal
Hast thou seen a man wise in his own eyes? There is more hope of a fool than of him.
Thou hast seen a man wise in his own eyes, More hope of a fool than of him!
You have seen a man wise in his own eyes, || More hope of a fool than of him!
When thou seest a man wise in his own eyes, then is there more hope for a fool than for him.
Do you see someone who is wise in his own eyes? There is more hope for a fool than for him.
From the Latin
Hast thou seen a man wise in his own conceit? there shall be more hope of a fool than of him.
Simplified
Have you seen a man who is wise in his own eyes? There's more hope for stupid people than for him!
Have you seen a man who seems to himself to be wise? There is more hope for the foolish than for him.
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 in their rendering of this verse, with a close correspondence in word choice. The Septuagint captures the essence of the Hebrew text, although its word order differs.
רָאִ֗יתָ אִ֭ישׁ חָכָ֣ם בְּעֵינָ֑יו תִּקְוָ֖ה לִכְסִ֣יל מִמֶּֽנּוּ׃
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 26:12
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
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 absoluteHNcmsa
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAamsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms
תִּקְוָה (tiqvah) means both 'cord' and 'hope.' It is derived from a root meaning to attach or bind, reflecting a sense of expectancy or longing. The term encompasses concepts of hope, expectation, and the outcomes of what is hoped for, as noted in various lexicons.
[תִּקְוָה] n.f. cord
base
תִּקְוָה 34 n.f. hope
hope
= ground of hope
things hoped for, outcome
base
H8615a תִּקְוָה cord H8615b תִּקְוָה hope . hope
. = ground of hope
. things hoped for, outcome
8615 tiqvah tik-vaw'
from 6960; literally, a cord (as an attachment (compare
6961)); figuratively, expectancy:--expectation ((-ted)),
hope, live, thing that I long for.
see HEBREW for 06960
see HEBREW for 06961
תִּקְוָה (tiq.vah) — cord.
cord
תִּקְוָה (tiq.vah) — hope.
1) hope, expectation
1a) hope
1b) ground of hope
1c) things hoped for, outcome
N-fs — Noun common · feminine singular absoluteHNcfsa
hop:
1. In the Old Testament:
In the Revised Version (British and American) the New Testament "hope" represents the noun elpis (52 t), and the verb elpizo (31 t). King James Version, however, renders the noun in Heb 10:23 by "faith," and for the verb gives "trust" in 18 cases (apparently without much system, e.g. in Php 2 compare 2:19 and 23; see TRUST), while in Lu 6:35 it translates apelpizo, by "hoping for nothing again" (the Revised Version (British and American) "never despairing"). But in the Old Testament there is no Hebrew word that has the exact force of "expectation of some good thing," so that in the King James Version "hope" (noun and vb.) stands for some 15 Hebrew words, nearly all of which in other places are given other translation (e.g. mibhTach, is rendered "hope"…
Hope
One of the three main elements of Christian character (1 Cor. 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Rom. 8:24; 1 John 3:2). “Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1 Pet. 3:15; Heb. 10:23). In it the whole glory of the Christian vocation is centred (Eph. 1:18; 4:4).” Unbelievers are without this hope (Eph. 2:12;
→ General scriptures concerning Ps 9:18; 16:9; 31:24; 33:18,22; 38:15; 39:7; 43:5; 71:5,14; 78:5-7; 119:74,81,116,166; 130:7; 146:5; Pr 10:28; 13:12; 14:32; 23:18; 24:14; Isa 38:18; Jer 17:7; La 3:21,24,26; Ho 2:15; Joe 3:16; Zec 9:12; Ac 23:6; 24:14,15; 26:7,8; 28:20; Ro 4:18; 5:2-5; 8:24,25; 12:12; 15:4,13;
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
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.
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp3ms