Proverbs 29:20 — Word Study
WLCחָזִ֗יתָ אִ֭ישׁ אָ֣ץ בִּדְבָרָ֑יו תִּקְוָ֖ה לִכְסִ֣יל מִמֶּֽנּוּ׃
BSADo you seechâzâh■ [perceive, have a vision of] a manʼîysh [a male person, individual] who speaksdâbâr [talks without thinking, is hasty in his words] in hasteʼûwts [urgently, without patience] There is more hopetiqvâh [expectancy, a cord of attachment] for a foolkᵉçîyl [someone stupid, silly, and rejecting God] than for himmin [this person who speaks hastily]
| Greek | English | Parsing |
|---|---|---|
| חָזִ֗יתָ | do you see? | Verb, Qal, perfect second person masculine singular |
| אִ֭ישׁ | anyone | Noun common, masculine singular absolute |
| אָ֣ץ | hasty | Verb, Qal, participle (active) masculine singular |
| בִּדְבָרָ֑יו | in words his | Preposition, noun common masculine plural 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 speaks in haste? There is more hope for a fool than for him. |
| KJV | Seest thou a man that is hasty in his words? there is more hope of a fool than of him. |
| ASV | Seest thou a man that is hasty in his words? There is more hope of a fool than of him. |
| YLT | Thou hast seen a man hasty in his words! More hope of a fool than of him. |
| WEB | Do you see a man who is hasty in his words? There is more hope for a fool than for him. |
| BBE | Have you seen a man who is quick with his tongue? There is more hope for a foolish man than for him. |
The translations agree on the essential meaning of the verse.
The sentence has a main clause followed by a descriptive phrase and a concluding clause, emphasizing the contrast between the hasty speaker and the fool.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתִּקְוָה
verbחָזָה
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 29:20
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 Speechgenerated
Proverbs 29:20 presents a stark warning about the dangers of speaking without thought. It highlights the contrast between a hasty speaker and a fool, suggesting that there is more hope for the fool, who may at least be ignorant of his folly, than for the one who speaks rashly. This verse is situated within a broader discourse on the importance of wisdom and restraint in communication, as seen in surrounding verses like Proverbs 29:19 and Proverbs 29:21.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 29:11 | A fool vents all his anger, but a wise man holds it back. |
| 2 | Ecclesiastes 5:2 | Do not be quick to speak, and do not be hasty in your heart to utter a word before God. After all, God is in heaven and you are on earth. So let your words be few. |
| 3 | James 1:19 | My beloved brothers, understand this: Everyone should be quick to listen, slow to speak, and slow to anger, |
| 4 | Proverbs 14:29 | A patient man has great understanding, but a quick-tempered man promotes folly. |
| 5 | Proverbs 21:5 | The plans of the diligent bring plenty, as surely as haste leads to poverty. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חָזָה, cha.Zi.tagenerated
The verb חָזָה (chazah) means to see or perceive, and it can also imply having a vision. This word emphasizes the act of observation, whether it be physical sight or mental insight. The parsing as a perfect second person masculine singular verb indicates that the speaker is directly addressing the listener, prompting them to consider what they observe.
In this context, the speaker is urging the listener to recognize the character of a man who speaks hastily, highlighting the importance of discernment in evaluating one's words and actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, emphasizing the contrast between a hasty speaker and a fool.
Sentence Structuregenerated
The main verb חָזִ֗יתָ (cha.Zi.ta), meaning 'do you see?', governs the sentence, leading into a description of the man who speaks hastily. The structure emphasizes the act of seeing and understanding the consequences of one's speech.
The sentence is constructed with a series of phrases that elaborate on the subject, creating a layered meaning that highlights the contrast between the hasty speaker and the fool.
Septuagint Backgroundgenerated
The Septuagint translates חָזָה as ἴδῃς (idēs), which means 'to see.' This choice aligns closely with the Hebrew meaning, emphasizing the act of perception.
The Greek word ἄνδρα (andra), used for 'man,' reflects a similar focus on the individual, maintaining the original intent of the Hebrew text.
In plain words — the whole versegenerated
Proverbs 29:20 warns that a person who speaks too quickly or without thought is in a worse position than a fool. The verse emphasizes the importance of being careful with our words and suggests that there is more hope for someone who is foolish than for someone who speaks hastily.
Frequently Asked Questionsgenerated
Speaking in haste refers to talking without thinking carefully about one's words, often leading to misunderstandings or foolishness.
A fool may be unaware of their foolishness, while a hasty speaker is knowingly making poor choices with their words, which can lead to greater consequences.
To avoid speaking hastily, it is important to take a moment to think before responding, ensuring that your words are thoughtful and measured.
This verse teaches that wisdom involves being slow to speak and considering the impact of our words, contrasting it with the folly of hasty speech.
Reflection Questionsgenerated
- What are some situations where I have spoken too quickly and regretted it?
- How can I practice being more patient in my speech?
- What does this verse teach me about the importance of listening before responding?
- In what ways can I encourage others to think before they speak?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the importance of careful speech and the dangers of hasty words.
In all things be “quick to listen and slow to speak” lest the remark of Solomon be fulfilled in you: “If you see a man too ready of speech,Early Church Fathers on Proverbs 29 →
Do you see a man quick to speak, etc. Indeed, stupidity is a grave vice, but verbosity is not lighter. For it often happens that a dull person, even one ignorant of letters, more quickly accepts the words of salutary reproof than one who,Early Church Fathers on Proverbs 29 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 29:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSeest thou a man [that is] hasty in his words,.... Swift to speak either before God or men; that takes upon him to speak upon a subject, or return an answer to a question, before he has thoroughly
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySeest thou a man that is hasty in his words? there is more hope of a fool than of him. A man ... hasty in his words (Proverbs 29:11; Proverbs 18:13; James 1:19)?
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn his words; or rather, in his business, who is rash and heady in the management of his affairs. There is more hope of a fool, who is sensible of his folly, and willing to hearken to the advice of others, as this word is used, , though commonly it be meant of a wilful and wicked fool; than of him, because he is self-confident, and neither considers things seriously within himself, nor seeks counsel from the wise.
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:20 Seest thou a man [that is] hasty in his words? [there is] more hope of a fool than of him.Ver. 20. Seest thou a man that is hasty in his words.] Or, Matters; that weighs not his words before he utters them, but too soon shoots his fool’ s bolt, let it light where it will, hit or miss, it matters not; that had rather be reckoned temerarious than timorous, and is with child till delivered of an abortive birth; that rashly rusheth on the weightiest businesses, and holds it loss of time to take counsel; this hasty, headlong man, as he never wants woe, so - because he is no less headstrong than headlong, wise in his own conceit, than witless in every man’ s else - there is more…
Read John Trapp on Proverbs 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) There is more hope of a fool (khesîl) than of him.—The fool is a dull, self-satisfied person, but may learn better; the man who is hasty and ill-advised in his words has a harder task before him in governing his tongue. (Comp. James 3:2 sqq.)
Read Charles John Ellicott on Proverbs 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Very similar to Proverbs 26:12, which see. Hasty in his words — Urgent to speak on all occasions, or rash, inconsiderate, in the use of words; voluble.
Read Daniel Denison Whedon on Proverbs 29 →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 speaks in haste? There is more hope for a fool than for him.
Do you see a man who is hasty in his words? There is more hope for a fool than for him.
Do you see a man who speaks in haste? There is more hope for a fool than for him.
Do you see someone who is hasty in his words? There is more hope for a fool than for him.
Tyndale line
Seest thou a man that is hasty in his words? there is more hope of a fool than of him.
Seest thou a man that is hasty in his words? There is more hope of a fool than of him.
Seest thou a man that is hasty in his words? there is more hope of a fool than of him.
Seest thou a man that is hasty in his words? there is more hope of a fool than of him.
Seest thou a man hastie in his matters? there is more hope of a foole, then of him.
Strictly literal
Hast thou seen a man hasty in his words? there is more hope of a fool than of him.
Thou hast seen a man hasty in his words! More hope of a fool than of him.
You have seen a man hasty in his words! More hope of a fool than of him.
Seest then a man that is hasty in his words? there is more hope for a fool than for him.
See a man who is hasty in his words? There is more hope for a fool than for him.
From the Latin
Hast thou seen a man hasty to speak? folly is rather to be looked for, than his amendment.
Simplified
Have you seen a man who speaks without thinking? There's more hope for stupid people than for him!
Have you seen a man who is quick with his tongue? There is more hope for a foolish man 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 of Proverbs 29:20 reads, 'חָזִיתָ אִישׁ אָץ בִּדְבָרָיו תִּקְוָה לִכְסִיל מִמֶּנּוּ,' which translates to 'Do you see a man who speaks in haste? There is more hope for a fool than for him.' The Septuagint, while providing a word-by-word correspondence, aligns closely with the Masoretic Text in meaning, confirming the same sentiment about the hasty speaker and the fool. There are no significant differences noted between these witnesses for this verse, indicating a consistent understanding across these ancient texts.
חָזִ֗יתָ אִ֭ישׁ אָ֣ץ בִּדְבָרָ֑יו תִּקְוָ֖ה לִכְסִ֣יל מִמֶּֽנּוּ׃
7 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 29:20
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.
חָזָה (chazah) is a Hebrew verb primarily used in poetic contexts, meaning to see or behold. It encompasses a range of meanings including perceiving, contemplating, and having visions, often in an ecstatic state. The entries highlight its use in prophesying and providing insight, with an Aramaic equivalent also noted.
חָזָה vb. (almost wholly poet.) see, behold
Qal
see, behold
see as a seer in the ecstatic state
see, perceive
base
H2372 חָזָה (almost wholly poet.) see, behold
2372 chazah khaw-zaw'
a primitive root; to gaze at; mentally, to perceive,
contemplate (with pleasure); specifically, to have a vision
of:--behold, look, prophesy, provide, see.
חָזָה (cha.zah) — to see.
1) to see, perceive, look, behold, prophesy, provide
1a) (Qal)
1a1) to see, behold
1a2) to see as a seer in the ecstatic state
1a3) to see, perceive
1a3a) with the intelligence
1a3b) to see (by experience)
1a3c) to provide
Aramaic equivalent: cha.zah (חֲזָה "to see" H2370)
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
אוּץ (uwts) is a Hebrew verb meaning to press or make haste. It conveys a sense of urgency and confinement, with uses in both the Qal and Hiphil forms, indicating actions like hastening or urging. The entries highlight its range from physical pressing to the metaphorical sense of urgency.
[אוּץ] vb. press, be pressed, make haste
Qal
press, hasten
(intr.) be pressed, confined, narrow
hasten, make haste
Hiph. hasten
base
H213 אוּץ press, be pressed, make haste
213 'uwts oots
a primitive root; to press; (by implication) to be close,
hurry, withdraw:--(make) haste(-n, -y), labor, be narrow.
אוּץ (uts) — to hasten.
1) to press, be pressed, make haste, urge, be narrow
1a) (Qal)
1a1) to press, hasten
1a2) to be pressed, confined, narrow
1a3) to hasten, make haste
1a4) be narrow
1b) (Hiphil)
1b1) to urge, insist
1b2) to hasten
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/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