Proverbs 26:5 — Word Study
WLCעֲנֵ֣ה כְ֭סִיל כְּאִוַּלְתּ֑וֹ פֶּן־ יִהְיֶ֖ה חָכָ֣ם בְּעֵינָֽיו׃
BSAAnswerʻânâh [respond, give a suitable reply] a foolkᵉçîyl [stupid person, one who rejects God] according to his follyʼivveleth [foolishness, silliness] lestpên [beware, be cautious that] he becomehâyâh▸ [exist, come into being] wisechâkâm [intelligent, skilled] in his own eyesʻayin [conceit, self-importance]
| Greek | English | Parsing |
|---|---|---|
| עֲנֵ֣ה | answer | Verb, Qal, imperative second person masculine singular |
| כְ֭סִיל | a fool | Adj |
| כְּאִוַּלְתּ֑וֹ | according to foolishness his | Preposition, noun common feminine singular construct, suffix |
| פֶּן־ | lest | Particle |
| יִהְיֶ֖ה | he should be | Verb, Qal, imperfect third person masculine singular |
| חָכָ֣ם | wise | Adj |
| בְּעֵינָֽיו׃ | in own eyes his | Preposition, noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Answer a fool according to his folly, lest he become wise in his own eyes. |
| KJV | Answer a fool according to his folly, lest he be wise in his own conceit. |
| ASV | Answer a fool according to his folly, Lest he be wise in his own conceit. |
| YLT | Answer a fool according to his folly, Lest he be wise in his own eyes. |
| WEB | Answer a fool according to his folly, lest he be wise in his own eyes. |
| BBE | Give a foolish man a foolish answer, or he will seem wise to himself. |
Where they part company is in the interpretation of the word כְ֭סִיל — see How Translations Differ.
The sentence begins with a directive and includes a cautionary clause that highlights the potential danger of the action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָנָה
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 26:5
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 Dealing with Foolsgenerated
Proverbs 26:5 provides guidance on how to engage with foolish individuals. The surrounding verses emphasize the complexities of responding to folly, suggesting that one must balance the need for a response with the potential consequences of engaging with foolishness. This wisdom is echoed in other parts of Scripture, where discernment is crucial in communication, as seen in Proverbs 26:4 and Proverbs 26:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 22:24–28 | Then Zedekiah son of Chenaanah went up, struck Micaiah in the face, and demanded, “Which way did the Spirit of the LORD go when He departed from me to speak with you?” |
| 2 | Jeremiah 36:17–18 | “Tell us now,” they asked Baruch, “how did you write all these words? Was it at Jeremiah’s dictation?” |
| 3 | Matthew 15:1–3 | Then some Pharisees and scribes came to Jesus from Jerusalem and asked, |
| 4 | Matthew 16:1–4 | Then the Pharisees and Sadducees came and tested Jesus by asking Him to show them a sign from heaven. |
| 5 | Matthew 21:23–27 | When Jesus returned to the temple courts and began to teach, the chief priests and elders of the people came up to Him. “By what authority are You doing these things?” they asked. “And who gave You this authority?” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — עֲנֵ֣ה, 'a.Nehgenerated
The verb עֲנֵ֣ה (*'anah*) is an imperative form, instructing the reader to provide a response or answer. It is derived from a root meaning to heed or pay attention, and encompasses a range of meanings from answering to singing. In this context, it suggests a need for engagement, but with caution.
This word is often used in the Bible to highlight the importance of responding appropriately to questions or challenges. Here, it implies a careful consideration of how to answer a fool, emphasizing that the response should be suitable to the situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across translations, with the BSB, KJV, ASV, YLT, WEB, and BBE all conveying the same essential meaning.
Sentence Structuregenerated
The main verb of the verse is עֲנֵ֣ה, answer, which governs the direct object כְ֭סִיל, a fool. The structure emphasizes the action of responding, with the phrase כְּאִוַּלְתּ֑וֹ, according to his folly, providing the context for the response.
The verse warns against the potential outcome of this interaction with the clause יִהְיֶ֖ה חָכָ֣ם, he should be wise, indicating the cautionary nature of the advice given.
Septuagint Backgroundgenerated
The Septuagint translates כְ֭סִיל as ἄφρονι (aphroni), which carries a similar meaning of foolishness but may imply a broader range of foolish behavior. This choice reflects the translators' understanding of folly in a Greek context.
The Greek word μὴ (mē) for פֶּן־ indicates a cautionary tone, aligning with the Hebrew's warning against the consequences of engaging with a fool.
In plain words — the whole versegenerated
Proverbs 26:5 advises responding to a fool in a way that acknowledges their foolishness, while also warning that doing so could lead them to think they are wise. This verse is part of a larger discussion about wisdom and folly, emphasizing the need for discernment in communication.
Frequently Asked Questionsgenerated
It means to respond to a foolish person in a way that reflects their foolishness, but it also warns that this could lead them to mistakenly believe they are wise.
Because engaging with foolishness can lead to misunderstandings and may elevate the fool's self-perception, making them think they possess wisdom.
In conversations, especially with those who reject wisdom, it's important to choose responses carefully to avoid encouraging their folly.
Proverbs 26:4 and Proverbs 26:6 also address the complexities of responding to foolishness and the potential consequences of such interactions.
Reflection Questionsgenerated
- In what situations have I encountered foolishness, and how did I respond?
- How can I discern the best way to answer someone who is acting foolishly?
- What are the potential consequences of engaging with a fool?
- How can I apply the wisdom of this verse in my daily interactions?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 26:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnswer a fool according to his folly,.... The Targum is, "but speak with a fool in thy wisdom;'' and the Syriac version, "yea, speak with a fool according to thy wisdom;'' which would at once remove
Read John Gill on Proverbs 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnswer a fool according to his folly, lest he be wise in his own conceit. Answer a fool according to his folly, lest he be wise in his own conceit.
Read Robert Jamieson on Proverbs 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAccording to his folly; so as his folly needs and requires, convincing him strongly, reproving him sharply, exposing him to just shame, and correcting him with a rod, when he deserves it, and thou hast a just power to use it. Lest he be wise in his own conceit; lest thy silence make him arrogant and presumptuous, as if his words were unanswerable.
Read Matthew Poole on Proverbs 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 26:5 Answer a fool according to his folly, lest he be wise in his own conceit.Ver. 5. Answer a fool according to his folly.] Cast in somewhat that may sting him, and stop his mouth. Stone him with soft words but hard arguments, as Christ dealt with Pilate, lest he lift up his crest, and look upon himself as a conqueror, and be held so by the hearers. In fine, when a fool is among such as himself, answer him, lest he seem wise. If he be among wise men, answer him not, and they will regard rather quid tu taceas, quam quod ille dicat, thy seasonable silence than his passionate prattle.
Read John Trapp on Proverbs 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Answer a fool according to his folly.—As his folly deserves, sharply and decisively, and in language suited to his comprehension.
Read Charles John Ellicott on Proverbs 26 →CambridgeThe Cambridge Bible for Schools and Colleges4, 5. according to] Let not your answer be according to his folly in foolishness; but let it be according to it in appositeness.
Read Cambridge on Proverbs 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4, 5. Answer not a fool… answer a fool — The point in these two proverbs, which are the complement of each other, is found in the play upon a single letter, the ë, (kaph,) used as a sign of
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
Answer a fool according to his folly, lest he become wise in his own eyes.
Answer a fool according to his folly, lest he be wise in his own eyes.
Answer a fool according to his folly, lest he become wise in his own eyes.
Answer a fool according to his folly, lest he be wise in his own estimation.
Tyndale line
Answer a fool according to his folly, lest he be wise in his own conceit.
Answer a fool according to his folly, Lest he be wise in his own conceit.
Answer a fool according to his folly, lest he be wise in his own conceit.
Answer a fool according to his folly, lest he be wise in his own conceit.
Answere a foole according to his foolishnes, least he be wise in his owne conceite.
Strictly literal
Answer a fool according to his folly, lest he be wise in his own eyes.
Answer a fool according to his folly, Lest he be wise in his own eyes.
Answer a fool according to his folly, || Lest he is wise in his own eyes.
Answer a fool according to his folly, lest he be wise in his own eyes.
Answer a fool and join in on his folly, so he will not become wise in his own eyes.
From the Latin
Answer a fool according to his folly, lest he imagine himself to be wise.
Simplified
Answer stupid people following their stupidity, otherwise they'll think they're wise.
Give a foolish man a foolish answer, or he will seem wise to himself.
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 26:5 reads, "Answer a fool according to his folly, lest he become wise in his own eyes." The Septuagint closely corresponds to the Masoretic Text, matching five of the seven words, although the word order and articles differ, reflecting the Greek translation's style. There are no significant differences in meaning between these witnesses, indicating a strong agreement in the core message of the verse.
עֲנֵ֣ה כְ֭סִיל כְּאִוַּלְתּ֑וֹ פֶּן־ יִהְיֶ֖ה חָכָ֣ם בְּעֵינָֽיו׃
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 26:5
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.
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
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
Adj — AdjHAamsa
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.
אִוֶּ֫לֶת (ivveleth) refers to folly or foolishness. It is derived from a root meaning silliness, and is categorized as a feminine noun. The term appears in contexts discussing foolish behavior or actions.
אִוֶּ֫לֶת 25 n.f. folly
base
H200 אִוֶּ֫לֶת
200 'ivveleth iv-veh'-leth
from the same as 191; silliness:--folly, foolishly(-ness).
see HEBREW for 0191
אִוֶּ֫לֶת (iv.ve.let) — folly.
foolishness, folly
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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