Proverbs 28:26 — Word Study
WLCבּוֹטֵ֣חַ בְּ֭לִבּוֹ ה֣וּא כְסִ֑יל וְהוֹלֵ֥ךְ בְּ֝חָכְמָ֗ה ה֣וּא יִמָּלֵֽט׃
BSAHe who trustsbâṭach [has confidence, relies] in himselflêb [his own heart, feelings] is a foolkᵉçîyl [stupid, silly, rejecting God] but one who walkshâlak [lives, follows] in wisdomchokmâh [prudence, good judgment] will be safemâlaṭ▸ [delivered, escape danger]
| Greek | English | Parsing |
|---|---|---|
| בּוֹטֵ֣חַ | [one who] trusts | Verb, Qal, participle (active) masculine singular |
| בְּ֭לִבּוֹ | in own heart his | Preposition, noun common masculine singular construct, suffix |
| ה֣וּא | he | Pronoun |
| כְסִ֑יל | [is] a fool | Adj |
| וְהוֹלֵ֥ךְ | and [one who] walks | Conjunction, verb qal participle (active) masculine singular |
| בְּ֝חָכְמָ֗ה | in wisdom | Preposition, noun common feminine singular absolute |
| ה֣וּא | he | Pronoun |
| יִמָּלֵֽט׃ | he will be delivered | Verb, Niphal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who trusts in himself is a fool, but one who walks in wisdom will be safe. |
| KJV | He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered. |
| ASV | He that trusteth in his own heart is a fool; But whoso walketh wisely, he shall be delivered. |
| YLT | Whoso is trusting in his heart is a fool, And whoso is walking in wisdom is delivered. |
| WEB | One who trusts in himself is a fool; but one who walks in wisdom is kept safe. |
| BBE | He whose faith is in himself is foolish; but everyone walking wisely will be kept safe. |
Where they part company is in the rendering of בּוֹטֵ֣חַ — see How Translations Differ.
The sentence has two main clauses, each describing different types of individuals and their outcomes.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbבָּטַח
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 28:26
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 Trust in Proverbsgenerated
Proverbs 28:26 highlights the contrast between self-reliance and wisdom. The surrounding verses discuss themes of greed and generosity, illustrating the broader context of moral behavior and its consequences. Trusting in the Lord is emphasized as a path to prosperity, while self-trust is deemed foolish. This reflects the wisdom literature's focus on the importance of seeking understanding and guidance beyond oneself.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 3:5 | Trust in the LORD with all your heart, and lean not on your own understanding; |
| 2 | 2 Kings 8:13 | “But how could your servant, a mere dog, do such a monstrous thing?” said Hazael. And Elisha answered, “The LORD has shown me that you will be king over Aram.” |
| 3 | Jeremiah 17:9 | The heart is deceitful above all things and beyond cure. Who can understand it? |
| 4 | Mark 7:21–23 | For from within the hearts of men come evil thoughts, sexual immorality, theft, murder, adultery, |
| 5 | Mark 14:27–31 | Then Jesus said to them, “You will all fall away, for it is written: ‘I will strike the Shepherd, and the sheep will be scattered.’ |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — בּוֹטֵ֣חַ, bo.Te.achgenerated
The word בּוֹטֵ֣חַ (bo.Te.ach) is a participle from the verb בָּטַח (batach), meaning to trust or have confidence. It implies a sense of reliance and security, often in a personal or relational context. The parsing as a masculine singular participle indicates an active subject, someone who embodies the quality of trust.
This word appears frequently in the Hebrew Bible, often in relation to trusting in God. In this verse, it highlights the folly of relying solely on one's own understanding, contrasting with the wisdom of seeking guidance.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses trusts for בּוֹטֵ֣חַ and wisdom for בְּ֝חָכְמָ֗ה.
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction וְ (ve), which introduces the second thought. The first clause describes the one who trusts in himself, while the second clause describes the one who walks in wisdom.
The finite verbs are בּוֹטֵ֣חַ (trusts) and הוֹלֵ֥ךְ (walks), each governing their respective subjects. The structure emphasizes the contrast between self-trust and wise living.
Septuagint Backgroundgenerated
The Septuagint translates בּוֹטֵ֣חַ as πέποιθεν (pepoithen), which carries a similar meaning of having confidence or trust. This choice reflects a consistent understanding of the concept of trust across both Hebrew and Greek texts.
For כְסִ֑יל, the LXX uses ἄφρων (aphron), which also denotes foolishness, aligning closely with the Hebrew meaning and emphasizing the folly of self-reliance.
In plain words — the whole versegenerated
Proverbs 28:26 contrasts two types of people: those who trust in themselves and are considered fools, and those who walk in wisdom and will be safe. This verse teaches that relying on one's own understanding can lead to foolishness, while seeking wisdom leads to safety.
Frequently Asked Questionsgenerated
Trusting in oneself implies relying on one's own understanding, feelings, or judgment, which can lead to foolish decisions.
Wisdom offers practical guidance and understanding, helping individuals make better choices that lead to safety and well-being.
The contrast highlights the consequences of one's choices: foolishness leads to danger while wisdom provides protection.
You can apply this verse by seeking wisdom in your decisions, rather than relying solely on your own understanding.
Reflection Questionsgenerated
- In what areas of my life do I tend to rely on my own understanding rather than seeking wisdom?
- How can I cultivate a habit of seeking wisdom in my daily decisions?
- What are some examples of foolishness that I have seen in myself or others when trusting in oneself?
- How can I encourage others to seek wisdom instead of self-reliance?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 28:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that trusteth in his own heart is a fool,.... Since the thoughts and imaginations of the thoughts of the heart are only evil, and that continually; they are vain and vague, sinful and corrupt; the
Read John Gill on Proverbs 28 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
Read Robert Jamieson on Proverbs 28 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that trusteth in his own heart; who trusts to his own wit, neglecting or slighting the advice of others, and the counsel of God himself. Is a fool; and shall receive the fruit of his folly, to wit, destruction. Whoso walketh wisely, distrusting his own judgment, and seeking the advice of others, and especially of God, as all truly wise men do, he shall be delivered from those dangers and mischiefs which fools bring upon themselves; whereby he showeth himself to be a wise man.
Read Matthew Poole on Proverbs 28 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 28:26 He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.Ver. 26. He that trusteth to his own heart is a fool.] He that saith, Consilii satis est in me mihi: I am wise enough to order my own business, and need no advice of others, seek no success from above, - Ajax acknowledged no other God but his sword, Polyphemus but his belly, - this man is a fool, a proud fool, and he shall be sure to be hampered. But whoso walketh wisely.] Taking others into counsel, and God above all, as David: "I will hearken," saith he, "what the Lord God saith unto me." "He shall be delivered," either from trouble, or in it - either with an outward or an inward…
Read John Trapp on Proverbs 28 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) He that trusteth in his own heart, is confident in his own wisdom (comp. 1 Corinthians 3:18, sqq.); he will perish in his folly. But whoso walketh wisely.—Literally, in wisdom, which begins with the “fear of the Lord” (Proverbs 9:10), “shall be delivered” from the trouble into which the “fool” is brought by his self-confidence.
Read Charles John Ellicott on Proverbs 28 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. He that trusteth in his own heart is a fool] For his heart, which is deceitful and desperately wicked, will infallibly deceive him.
Read AdamClarke on Proverbs 28 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe contrast between the wisdom of him who trusts in the Lord, and the folly of self-trust.
Read Albert Barnes on Proverbs 28 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. He that trusteth — From the apparent lack of antithesis in these two proverbs (25 and 26) one might conjecture that they constituted a quatrain, with the alternate or inverted parallelisms; the
Read Daniel Denison Whedon on Proverbs 28 →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
He who trusts in himself is a fool, but one who walks in wisdom will be safe.
One who trusts in himself is a fool; but one who walks in wisdom is kept safe.
He who trusts in himself is a fool, but one who walks in wisdom will be safe.
The one who trusts in his own heart is a fool, but the one who walks in wisdom will escape.
Tyndale line
He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
He that trusteth in his own heart is a fool; But whoso walketh wisely, he shall be delivered.
He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
He that trusteth in his own heart is a fool: but whoever walketh wisely, he shall be delivered.
Hee that trusteth in his owne heart, is a foole: but he that walketh in wisdome, shall be deliuered.
Strictly literal
He that confideth in his own heart is a fool; but whoso walketh wisely, he shall be delivered.
Whoso is trusting in his heart is a fool, And whoso is walking in wisdom is delivered.
Whoever is trusting in his heart is a fool, || And whoever is walking in wisdom is delivered.
He that trusteth in his own sense is a fool; but whoso walketh in wisdom, will ever escape.
One who trusts in his own heart is a fool, but whoever walks in wisdom will keep away from danger.
From the Latin
He that trusteth in his own heart, is a fool: but he that walketh wisely, he shall be saved.
Simplified
People who trust their own minds are foolish, but those who follow wise ways will be kept safe.
He whose faith is in himself is foolish; but everyone walking wisely will be kept safe.
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 (MT) of Proverbs 28:26 reads, "בּוֹטֵ֣חַ בְּ֭לִבּוֹ ה֣וּא כְסִ֑יל וְהוֹלֵ֥ךְ בְּ֝חָכְמָ֗ה ה֣וּא יִמָּלֵֽט׃" which translates to, "He who trusts in himself is a fool, but one who walks in wisdom will be safe." The Septuagint (LXX) has a word-by-word correspondence that matches 6 of the 8 words in the MT, indicating a degree of agreement, but the specific wording and structure differ as it reflects the Greek translation style. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a direct comparison for this verse, so their readings are not available for this study. Overall, the MT and LXX show significant alignment in meaning, though variations exist in their expression.
בּוֹטֵ֣חַ בְּ֭לִבּוֹ ה֣וּא כְסִ֑יל וְהוֹלֵ֥ךְ בְּ֝חָכְמָ֗ה ה֣וּא יִמָּלֵֽט׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 28:26
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.
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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/Sp3ms
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
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)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
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…
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
מָלַט (malat) is a Hebrew verb primarily meaning to escape or slip away. It encompasses various nuances such as delivering, saving, and even giving birth in specific contexts. The entries indicate that it can refer to both physical escape and the act of laying eggs. There is no significant disagreement among the lexicons regarding its meanings.
[מָלַט] vb. slip away (not in Qal)
Niph.
slip away
escape
pass. be delivered
Pi.
lay (eggs)
let escape
deliver
Hiph.
give birth to a male child
deliver
Hithp.
slip forth, escape (sparks of fire from jaws of crocodile)
escape
base
H4422 מָלַט slip away . . slip away
. escape
. pass. be delivered
. . lay (eggs)
. let escape
. deliver
. . give birth to a male child
. deliver
. . slip forth, escape (sparks of fire from jaws of crocodile)
. escape
4422 malat maw-lat'
a primitive root; properly, to be smooth, i.e. (by
implication) to escape (as if by slipperiness); causatively,
to release or rescue; specifically, to bring forth young, emit
sparks:--deliver (self), escape, lay, leap out, let alone,
let go, preserve, save, X speedily, X surely.
מָלַט (ma.lat) — to escape.
1) to slip away, escape, deliver, save, be delivered
1a)(Niphal)
1a1) to slip away
1a2) to escape
1a3) to be delivered
1b) (Piel)
1b1) to lay, let slip out (of eggs)
1b2) to let escape
1b3) to deliver, save (life)
1c) (Hiphil)
1c1) to give birth to
1c2) to deliver
1d) (Hithpael)
1d1) to slip forth, slip out, escape
1d2) to escape
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
