Proverbs 9:13 — Word Study
WLCאֵ֣שֶׁת כְּ֭סִילוּת הֹֽמִיָּ֑ה פְּ֝תַיּ֗וּת וּבַל־ יָ֥דְעָה מָּֽה׃
BSAThe womanʼishshâh [foolish, lacking wisdom] [named] Follykᵉçîylûwth△ [stupidity, foolishness] is loudhâmâh [clamorous, noisy, full of turmoil] [she is] naivepᵉthayûwth△ [simple, easily deceived, lacking discernment] and knowsyâdaʻ■ [to ascertain by seeing, to learn, to perceive] nothingbal [not anything, absent of wisdom]
| Greek | English | Parsing |
|---|---|---|
| אֵ֣שֶׁת | a woman of | Noun common, feminine singular construct |
| כְּ֭סִילוּת | folly | Noun common, feminine singular absolute |
| הֹֽמִיָּ֑ה | [is] boisterous | Verb, Qal, participle (active) feminine singular |
| פְּ֝תַיּ֗וּת | naivete | Noun common, feminine singular absolute |
| וּבַל־ | and not | Conjunction, particle |
| יָ֥דְעָה | she knows | Verb, Qal, perfect third person feminine singular |
| מָּֽה׃ | whatever | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The woman named Folly is loud; she is naive and knows nothing. |
| KJV | ¶ A foolish woman is clamorous: she is simple, and knoweth nothing. |
| ASV | The foolish woman is clamorous; She is simple, and knoweth nothing. |
| YLT | A foolish woman [is] noisy, Simple, and hath not known what. |
| WEB | The foolish woman is loud, undisciplined, and knows nothing. |
| BBE | The foolish woman is full of noise; she has no sense at all. |
Translations agree on the meaning of כְּסִילוּת as folly — see How Translations Differ.
The main clause introduces Folly, with additional phrases describing her characteristics and her lack of knowledge.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָמָה
The sentence as the grammar sees it Open the tree ›
2 of 7 occur nowhere else in the Old Testament — words chosen on purpose.
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 9:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Call of Wisdom and Follygenerated
Proverbs 9:13 presents a vivid image of a woman named Folly, who embodies foolishness and naivety. This passage contrasts her with Wisdom, who calls out to the simple and offers understanding. The surrounding verses emphasize the consequences of scoffing at wisdom and the importance of discernment in life choices.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 7:11 | She is loud and defiant; her feet do not remain at home. |
| 2 | Proverbs 21:9–19 | Better to live on a corner of the roof than to share a house with a quarrelsome wife. |
| 3 | 1 Timothy 6:4 | he is conceited and understands nothing. Instead, he has an unhealthy interest in controversies and semantics, out of which come envy, strife, abusive talk, evil suspicions, |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — כְּסִילוּת, Ke.si.lutgenerated
The word כְּסִילוּת (kesilut) is a feminine noun that means 'folly' or 'stupidity.' It describes a lack of wisdom and understanding, warning against the dangers of foolishness. The parsing indicates it is in the singular form, emphasizing the individual nature of folly as a concept.
This term appears only once in the Hebrew Bible, specifically in this verse, highlighting its unique role in describing the character of the woman Folly. It serves to illustrate the consequences of a foolish lifestyle, which is marked by noise and a lack of discernment.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations agree on the rendering of כְּסִילוּת as 'folly' or 'foolishness.' The BSB, KJV, ASV, YLT, WEB, and BBE all convey this idea without variation.
Sentence Structuregenerated
The main verb of the verse is הֹֽמִיָּ֑ה, is loud, which governs the description of Folly. The structure includes a noun phrase as the subject and two additional clauses that describe her characteristics.
The sentence emphasizes the qualities of Folly through her loudness and naivete, illustrating the chaos and ignorance associated with her character.
Septuagint Backgroundgenerated
The Septuagint translates אֵ֣שֶׁת as γυνὴ (gunē), meaning 'woman.' This choice aligns with the Hebrew meaning but carries a broader implication in the Greek context.
For כְּסִילוּת, the LXX uses ἄφρων (aphrōn), which suggests not just folly but also a lack of understanding, indicating a similar interpretation of the character's nature.
In plain words — the whole versegenerated
Proverbs 9:13 describes a woman named Folly who is loud and naive, lacking wisdom. This verse warns against the characteristics of foolishness and the importance of discernment in life.
Frequently Asked Questionsgenerated
Being loud indicates that Folly is attention-seeking and disruptive, representing chaos and confusion.
Folly's naivete signifies a lack of discernment and understanding, making her easily deceived.
This verse contrasts the nature of Folly with that of Wisdom, highlighting the dangers of foolishness in life.
We learn the importance of seeking wisdom and understanding to avoid the pitfalls of naivety and foolishness.
Reflection Questionsgenerated
- In what areas of my life do I see the influence of folly?
- How can I seek wisdom to counteract naivety?
- What are some practical steps I can take to discern between wisdom and foolishness?
- How does the portrayal of Folly in this verse challenge my understanding of wise living?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight the dangers of folly. Bede comments on the character of Folly as a representation of heresy opposing wisdom.
A foolish woman, clamorous and full of allurements, etc. This woman is heresy, clearly opposed to wisdom, which above sang her sacraments.Early Church Fathers on Proverbs 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 9:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA foolish woman [is] clamorous,.... Some by this woman understand folly itself, as opposed to wisdom; others blind reason, ignorant of divine things; others carnal sensual pleasure, which entices and
Read John Gill on Proverbs 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA foolish woman is clamorous: she is simple, and knoweth nothing. A foolish woman (is) clamorous; (she is) simple, and knoweth nothing. As Wisdom was personified as a woman, so is Folly - i:e., sin.
Read Robert Jamieson on Proverbs 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA foolish woman; by which he understands, either, 1. Folly, which is opposite to that wisdom of which he hath been so long discoursing; and so it may include all wickedness, either in principle, as idolatry, heresy, &c., or in practice. Or, 2. The harlot; which, with submission, seems most probable to me, partly because all the following description exactly agrees to her, especially what is said , as also , which in effect was said of the harlot before, 5:5; and partly because such transitions from discoursing of wisdom, to a discourse of harlots, are frequent in Solomon, as we have seen, 5:3 7:5. Is clamorous; speaks loudly, that she may be heard; and vehemently, that persons might be…
Read Matthew Poole on Proverbs 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 9:13 A foolish woman [is] clamorous: [she is] simple, and knoweth nothing.Ver. 13. A foolish woman is clamorous.] This woman is "folly," as that woman sitting in the ephah is "wickedness." Lavater is of the opinion, that as by wisdom is meant Christ, so by this foolish woman here is meant antichrist, to whom therefore he finally fitteth and applieth all the following words. Is clamorous.] Folly is full of words, and of a lavish tongue; her factors are extremely talkative, and usually lay on more words than the matter will bear. A great deal of small talk you shall usually have from them. "A fool also is full of words," saith Solomon; and this fond custom of his is there expresscd…
Read John Trapp on Proverbs 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) A foolish woman.—Rather, the Foolish woman; Folly personified, in opposition to Wisdom described above. Clamorous.—Not of dignified mien, as her rival. Simple.—Heb., simplicity, i.e., she is simplicity itself. And knoweth nothing.—And so leaves room for all evil to enter in and dwell with her (Matthew 12:45); thus she perishes, like Israel, for “lack of knowledge” (Hosea 4:6).
Read Charles John Ellicott on Proverbs 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. A foolish woman is clamorous] Vain, empty women, are those that make most noise. And she that is full of clamour, has generally little or no sense. We have had this character already, see Proverbs 7:11. The translation of the Septuagint is very remarkable: Γυνηαφρωνκαιθρασεια, ενδεηςψωμουγινεται, "A lewd and foolish woman shall be in need of a morsel of bread."
Read AdamClarke on Proverbs 9 →CambridgeThe Cambridge Bible for Schools and CollegesProverbs 9:13-18. The Introduction, or first main division of the Book, ends with the contrasted picture of Folly. She too has her house, at the door of which she sits (Proverbs 9:14); she too, though the charm of secrecy is added to her enticements (Proverbs 9:17), is seen flaunting shamelessly, in the high places of the city (Proverbs 9:14), and bruits abroad her noisy invitation, not only to attract the vicious (Proverbs 9:16), but to beguile, if it may be, the passers by who are going right on their way (Proverbs 9:15).
Read Cambridge on Proverbs 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThe picture of the harlot as the representative of the sensual life, the Folly between which and Wisdom the young man has to make his choice (Proverbs 9:3 note). “Simple,” in the worst sense, as open to all forms of evil.
Read Albert Barnes on Proverbs 9 →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
The woman named Folly is loud; she is naive and knows nothing.
The foolish woman is loud, undisciplined, and knows nothing.
The woman named Folly is loud; she is naive and knows nothing.
The woman called Folly is brash, she is naive and does not know anything.
Tyndale line
¶ A foolish woman is clamorous: she is simple, and knoweth nothing.
The foolish woman is clamorous; She is simple, and knoweth nothing.
The foolish woman is clamorous; she is simple, and knoweth nothing.
A foolish woman is clamorous: she is simple, and knoweth nothing.
A foolish woman is troublesome: she is ignorant, and knoweth nothing.
Strictly literal
The foolish woman is clamorous; she is stupid, and knoweth nothing.
A foolish woman [is] noisy, Simple, and hath not known what.
A foolish woman [is] noisy, || Simple, and has not known what.
The woman of folly is noisy: she is simple, and knoweth not what [to do].
The woman of foolishness is ignorant; she is untaught and knows nothing.
From the Latin
A foolish woman and clamorous, and full of allurements, and knowing nothing at all,
Simplified
Stupidity is like a loud, ignorant woman who doesn't know anything.
The foolish woman is full of noise; she has no sense at all.
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 on the wording of this verse, with six out of seven words matched. The Septuagint's translation reflects a consistent understanding of the concepts presented in the Hebrew text.
אֵ֣שֶׁת כְּ֭סִילוּת הֹֽמִיָּ֑ה פְּ֝תַיּ֗וּת וּבַל־ יָ֥דְעָה מָּֽה׃
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 9:13
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.
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כְּסִילוּת (kciyluwth) refers to silliness or foolishness, derived from the root word for fool. It encompasses concepts of stupidity and is specifically noted in Proverbs 9:13.
כְּסִילוּת n.f. stupidity;—Pr 9:13
ref
H3687 כְּסִילוּת
3687 kciyluwth kes-eel-ooth'
from 3684; silliness:--foolish.
see HEBREW for 03684
כְּסִילוּת (ke.si.lut) — stupidity.
foolishness, stupidity
N-fs — Noun common · feminine singular absoluteHNcfsa
fol'-i.
See FOOL.
הָמָה (hamah) is a Hebrew verb meaning to murmur, growl, or roar, and it conveys a sense of loudness or tumult. It can refer to various forms of noise and commotion, including being boisterous or troubled. The entries suggest a range of meanings from making noise to being in a state of uproar, with some nuances in emotional expression, such as mourning or prayer.
[הָמָה] vb. murmur, growl, roar, be boisterous
Qal
growl like a dog
murmur, fig. of soul in discouragement
roar, of waves
be in commotion, stir
be boisterous, turbulent
base
H1993 [הָמָה] murmur, growl, roar, be boisterous
1993 hamah haw-maw'
a primitive root (compare 1949); to make a loud sound like
Engl. "hum"); by implication, to be in great commotion or
tumult, to rage, war, moan, clamor:--clamorous, concourse, cry
aloud, be disquieted, loud, mourn, be moved, make a noise,
rage, roar, sound, be troubled, make in tumult, tumultuous, be
in an uproar.
see HEBREW for 01949
הָמָה (ha.mah) — to roar.
1) to murmur, growl, roar, cry aloud, mourn, rage, sound, make noise, tumult, be clamorous, be disquieted, be loud, be moved, be troubled, be in an uproar
1a) (Qal)
1a1) to growl
1a2) to murmur (fig. of a soul in prayer)
1a3) to roar
1a4) to be in a stir, be in a commotion
1a5) to be boisterous, be turbulent
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
פְּתַיּוּת (pthayuwth) refers to silliness or naivety, suggesting a quality of being simple or easily seduced. It is derived from the root word for simplicity, פָּתָה (patah). The term appears in Proverbs 9:13.
פְּתַיּוּת n.f. id. [q.dz.ac] Pr 9:13
ref
H6615 פְּתַיּוּת
6615 pthayuwth peth-ah-yooth'
from 6612; silliness (i.e. seducibility):--simple.
see HEBREW for 06612
פְּתַיּוּת (pe.tay.yut) — naivite.
simplicity, naivete
N-fs — Noun common · feminine singular absoluteHNcfsa
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Conj | Part — Conjunction · particleHC/Tn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
HPi — PronounHPi