Job 20:12 — Word Study
WLCאִם־ תַּמְתִּ֣יק בְּפִ֣יו רָעָ֑ה יַ֝כְחִידֶ֗נָּה תַּ֣חַת לְשׁוֹנֽוֹ׃
BSAThoughʼim evilraʻ [wickedness, bad] is sweetmâthaq▸ [pleasing, enjoyable] in his mouthpeh [lips, edge of something] and he concealskâchad▸ [hides, keeps secretly] it undertachath [beneath, underneath] his tonguelâshôwn [language, speech]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | though | Particle |
| תַּמְתִּ֣יק | it is sweet | Verb, Hiphil, imperfect third person feminine singular |
| בְּפִ֣יו | in mouth his | Preposition, noun common masculine singular construct, suffix |
| רָעָ֑ה | evil | Noun common, feminine singular absolute |
| יַ֝כְחִידֶ֗נָּה | he hides it | Verb hiphil imperfect third person masculine singular, suffix |
| תַּ֣חַת | under | Noun common, masculine singular construct |
| לְשׁוֹנֽוֹ׃ | tongue his | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though evil is sweet in his mouth and he conceals it under his tongue, |
| KJV | Though wickedness be sweet in his mouth, though he hide it under his tongue; |
| ASV | Though wickedness be sweet in his mouth, Though he hide it under his tongue, |
| YLT | Though he doth sweeten evil in his mouth, Doth hide it under his tongue, |
| WEB | “Though wickedness is sweet in his mouth, though he hide it under his tongue, |
| BBE | Though evil-doing is sweet in his mouth, and he keeps it secretly under his tongue; |
Where they part company is תַּמְתִּ֣יק — see How Translations Differ.
The sentence presents a contrast between the sweetness of evil and the act of concealment, highlighting the duality of the wicked's experience.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָעָה
verbמָתֹק
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 — Job 20:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on the Wickedgenerated
Job 20:12 presents a view of the wicked, illustrating how they may enjoy evil but ultimately conceal it. This verse is part of a larger passage where Job discusses the consequences of wickedness, contrasting the temporary sweetness of evil with its eventual bitterness, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 15:16 | how much less man, who is vile and corrupt, who drinks injustice like water? |
| 2 | Genesis 3:6 | When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it. |
| 3 | Proverbs 9:17–18 | “Stolen water is sweet, and bread eaten in secret is tasty!” |
| 4 | Proverbs 20:17 | Food gained by fraud is sweet to a man, but later his mouth is full of gravel. |
| 5 | Ecclesiastes 11:9 | Rejoice, O young man, while you are young, and let your heart be glad in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these things God will bring you to judgment. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תַּמְתִּ֣יק, tam.Tikgenerated
The verb תַּמְתִּ֣יק (tam.Tik) is in the Hiphil form, indicating a causative action, meaning 'to make sweet' or 'to be sweet.' This implies an active enjoyment of evil, suggesting that the wicked find pleasure in their wrongdoing.
The parsing indicates that this is a third person feminine singular verb, which can refer to the evil itself, emphasizing its deceptive sweetness as perceived by the wicked.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The sentence structure centers around two main clauses: the first describes the sweetness of evil in the mouth of the wicked, while the second details the act of concealment. The finite verbs תַּמְתִּ֣יק and יַ֝כְחִידֶ֗ anchor the clauses, with prepositional phrases providing additional context.
The word order emphasizes the contrast between the sweetness of evil and the act of hiding it, illustrating the dual nature of the wicked's experience.
Septuagint Backgroundgenerated
The Septuagint translates תַּמְתִּ֣יק as γλυκανθῇ, which conveys a similar meaning of sweetness. This choice shows a direct connection to the pleasure derived from evil, maintaining the original intent of the Hebrew.
The translation of יַ֝כְחִידֶ֗נָּה as αὐτὴν indicates a straightforward rendering of the action of hiding, aligning closely with the Hebrew's meaning.
In plain words — the whole versegenerated
Job 20:12 tells us that even though a wicked person may find pleasure in evil, they hide it away. This reflects how they may enjoy wrongdoing while keeping it secret, emphasizing the deceptive nature of evil.
Frequently Asked Questionsgenerated
This phrase suggests that the wicked may find pleasure and enjoyment in their wrongdoing, perceiving it as sweet.
Concealing evil under the tongue indicates a desire to hide one's true intentions and actions, reflecting the hypocrisy of the wicked.
The tongue symbolizes speech and communication, suggesting that the wicked may speak of evil while hiding its true nature.
This verse fits into Job's broader discourse on the nature of the wicked and the consequences of their actions, illustrating the temporary allure of evil.
Reflection Questionsgenerated
- In what ways do I see the allure of evil in my own life, and how can I guard against it?
- How can I be more aware of the things I may be concealing in my own heart?
- What steps can I take to ensure that my words and actions align with my values?
- How does understanding the nature of wickedness help me in my personal growth and integrity?
The early church on this verse — how the Fathers read it
Early commentary on this verse reflects on the nature of wickedness and its deceptive sweetness, as seen in the work of Gregory the Dialogist.
Ver. 12. For when wickedness shall be sweet in his mouth, he will hide it under his tongue. 13. 'Wickedness is sweet in the mouth' of the hypocrite, in that evil tastes sweet to him in the thought.Early Church Fathers on Job 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 20:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThough wickedness be sweet in his mouth,.... Which may respect some particular sin, and by the context it seems to be the sin of covetousness, or of getting riches in an unlawful way, which is very
Read John Gill on Job 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThough wickedness be sweet in his mouth, though he hide it under his tongue; Be - `taste sweet.' Sin's fascination is like poison, sweet to the taste, but at last deadly to the vital organs (Proverbs
Read Robert Jamieson on Job 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn his mouth, i.e. to his taste, though it greatly please him for the present. Though he hide it under his tongue; as an epicure doth a sweet morsel, which he is loth to swallow, and therefore keeps and rolls it about his mouth that he may longer enjoy the pleasure of it: though he be highly pleased with his lusts, and cleave to them in hearty love, and resolve to hold them fast, and improve them to the greatest delight and advantage.
Read Matthew Poole on Job 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 20:12 Though wickedness be sweet in his mouth, [though] he hide it under his tongue;Ver. 12. Though wickedness be sweet in his mouth] As poison swallowed in some pleasing meat or drink. Agrippina, in poisoning her husband, Claudius the emperor, tempered it in meat he most delighted in. Poison given in wine works more furiously, as did that wassail the monk drank to King John of England. That wickedness with a witness here meant is oppression, and is said to be held in the mouth, and hid under the tongue, as some think, because it is oft covered with godly speeches, whereby he seeketh to circumvent and deceive his neighbour. Others by these expressions will have understood continuance in…
Read John Trapp on Job 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Though wickedness be sweet in his mouth.—He draws a picture of the wicked man after the pattern of a gourmand or glutton, which, if it were intended to apply to Job, was a fresh instance of heartless cruelty, as well as of an entire want of discernment of character, and of unfitness for the office of judge he was so ready to assume. It is possible that the reproach here aimed at Job was that of inordinate love of riches, which Zophar extracts from the bare fact of his having been a wealthy man.
Read Charles John Ellicott on Job 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Though wickedness be sweet in his mouth] This seems to refer to the secret sins mentioned above. Hide it under his tongue] This and the four following verses contain an allegory; and the reference is to a man who, instead of taking wholesome food, takes what is poisonous, and is so delighted with it because it is sweet, that he rolls it under his tongue, and will scarcely let it down into his stomach, he is so delighted with the taste; "he spares it, and forsakes it not, but keeps it still within his mouth," Job 20:13. "But when he swallows it, it is turned to the gall of asps within him," Job 20:14, which shall corrode and torture his bowels.
Read AdamClarke on Job 20 →CambridgeThe Cambridge Bible for Schools and Colleges12–22. His sin changes into his punishment.
Read Cambridge on Job 20 →Albert Barnes1798–1870Barnes' Notes on the BibleThough wickedness be sweet in his mouth - Though he has pleasure in committing it, as he has in pleasant food.
Read Albert Barnes on Job 20 →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
Though evil is sweet in his mouth and he conceals it under his tongue,
“Though wickedness is sweet in his mouth, though he hide it under his tongue,
Though evil is sweet in his mouth and he conceals it under his tongue,
“If evil is sweet in his mouth and he hides it under his tongue,
Tyndale line
Though wickedness be sweet in his mouth, though he hide it under his tongue;
Though wickedness be sweet in his mouth, Though he hide it under his tongue,
Though wickedness be sweet in his mouth, though he hide it under his tongue;
Though wickedness may be sweet in his mouth, though he may hide it under his tongue;
When wickednesse was sweete in his mouth, and he hid it vnder his tongue,
Strictly literal
Though wickedness be sweet in his mouth [and] he hide it under his tongue,
Though he doth sweeten evil in his mouth, Doth hide it under his tongue,
Though he sweetens evil in his mouth, hides it under his tongue,
If the evil be sweet in his mouth, he will conceal it under his tongue;
Although wickedness is sweet in his mouth, although he hides it under his tongue,
From the Latin
For when evil shall be sweet in his mouth, he will hide it under his tongue.
Simplified
Though evil tastes sweet in their mouths and they hide it under their tongues,
Though evil-doing is sweet in his mouth, and he keeps it secretly under his tongue;
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 agree closely in their wording, with all seven words in the Hebrew matched in the Greek translation. This consistency highlights the shared understanding of the verse's themes of evil and concealment.
אִם־ תַּמְתִּ֣יק בְּפִ֣יו רָעָ֑ה יַ֝כְחִידֶ֗נָּה תַּ֣חַת לְשׁוֹנֽוֹ׃
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 Job 20:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
The Hebrew word מָתֹק (mathaq) primarily means to become or be sweet or pleasant. It can refer to the act of sucking or relishing something sweet. The entries indicate that it can be used in both Qal and Hiphil forms, with the Hiphil form implying the act of giving a sweet taste.
[מָתֹק] vb. become or be sweet, pleasant
Qal
lit. become sweet
= be pleasant
suck
Hiph. if evil gives a sweet taste in his mouth; we who used to make sweet (our) intimacy.
base
H4985 מָתֹק become or be sweet, pleasant
4985 mathaq maw-thak'
a primitive root; to suck, by implication, to relish, or
(intransitively) be sweet:--be (made, X take) sweet.
מָתֹק (ma.taq) — be sweet.
1) to be or become sweet or pleasing
1a) (Qal)
1a1) to be or become sweet
1a2) to be or become pleasant
1a3) to suck
1b) (Hiphil) to give sweet taste
Also means: ma.taq (מָתָק "to sweeten" H4988)
V-Hiphil-Imperf-3fs — Verb · Hiphil · imperfect third person feminine singularHVhi3fs
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs — Noun common · feminine singular absoluteHNcfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
כָּחַד (kachad) is a Hebrew verb meaning to hide or conceal. It can also imply destruction or desolation, with various forms indicating actions like being hidden (Niphal) or actively hiding (Hiphil). The entries highlight its use in different contexts, but do not provide specific verse references.
[כָּחַד] vb. not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
Niph.
be hidden
be effaced, destroyed
Pi. hide
Hiph.
hide
efface, annihilate
base
H3582 [כָּחַד] not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
3582 kachad kaw-khad'
a primitive root; to secrete, by act or word; hence
(intensively) to destroy:--conceal, cut down (off), desolate,
hide.
כָּחַד (ka.chad) — to hide.
1) to hide, conceal, cut off, cut down, make desolate, kick
1a) (Niphal)
1a1) to be hidden
1a2) to be effaced, be destroyed, be cut off
1b) (Piel) to cover, hide
1c) (Hiphil)
1c1) to hide
1c2) to efface, annihilate
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3fs
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep — Noun common · masculine singular constructHNcmsc
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms