Job 29:9 — Word Study
WLCשָׂ֭רִים עָצְר֣וּ בְמִלִּ֑ים וְ֝כַ֗ף יָשִׂ֥ימוּ לְפִיהֶֽם׃
BSA◂The princessar [rulers, leaders] refrainedʻâtsâr■ [held back, restrained] from speakingmillâh [talking, conversation] and coveredsûwm▸ [laid their hand on, placed] their mouthspeh [lips, edge of the mouth] ◂with their handskaph [palms, open hands]
| Greek | English | Parsing |
|---|---|---|
| שָׂ֭רִים | chiefs | Noun common, masculine plural absolute |
| עָצְר֣וּ | they restrained | Verb, Qal, perfect third person common plural |
| בְמִלִּ֑ים | words | Preposition, noun common masculine plural absolute |
| וְ֝כַ֗ף | and a hand | Conjunction, noun common feminine singular absolute |
| יָשִׂ֥ימוּ | they put | Verb, Qal, imperfect third person masculine plural |
| לְפִיהֶֽם׃ | to mouth their | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The princes refrained from speaking and covered their mouths with their hands. |
| KJV | The princes refrained talking, and laid their hand on their mouth. |
| ASV | The princes refrained from talking, And laid their hand on their mouth; |
| YLT | Princes have kept in words, And a hand they place on their mouth. |
| WEB | The princes refrained from talking, and laid their hand on their mouth. |
| BBE | The rulers kept quiet, and put their hands on their mouths; |
Where they part company is on עָצְר֣וּ — see How Translations Differ.
One main verb with two phrases following, clearly outlining the actions of the princes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשַׂר
verbעָצַר
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 29:9
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 His Former Statusgenerated
Job 29:9 captures a moment of profound respect from the princes who, in the presence of Job, choose silence. This reflects Job's previous standing and the impact he had on those around him. The surrounding verses illustrate Job's memories of honor and the high regard in which he was held by the community, contrasting sharply with his current suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 4:2 | “If one ventures a word with you, will you be wearied? Yet who can keep from speaking? |
| 2 | Job 7:11 | Therefore I will not restrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. |
| 3 | Proverbs 10:19 | When words are many, sin is unavoidable, but he who restrains his lips is wise. |
| 4 | James 1:19 | My beloved brothers, understand this: Everyone should be quick to listen, slow to speak, and slow to anger, |
| 5 | Job 21:5 | Look at me and be appalled; put your hand over your mouth. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שָׂ֭רִים, Sa.rimgenerated
The Hebrew word שָׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status.
In this verse, שָׂ֭רִים is in the masculine plural form, indicating multiple rulers. Their silence and restraint in speaking highlight the gravity of the situation and Job's former authority.
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 finite verb עָצְר֣וּ, 'a.tze.Ru governs the main action of the sentence, with two phrases following: a prepositional phrase indicating what they refrained from and a noun phrase describing what they covered. This structure emphasizes the action of restraint and the physical gesture of covering.
The subject שָׂ֭רִים is placed at the beginning, drawing attention to the rulers' actions, while the verbs and objects follow, creating a clear and direct statement.
Septuagint Backgroundgenerated
In the Septuagint, עָצְר֣וּ is rendered as ἐπαύσαντο, which means 'they ceased'. This choice narrows the focus to stopping speech rather than the broader sense of restraint, suggesting a moment of silence rather than a general holding back.
The LXX's rendering indicates an interpretive choice that emphasizes the cessation of conversation, aligning with the solemnity of the moment.
In plain words — the whole versegenerated
Job 29:9 describes how the princes, in a moment of respect for Job, stopped speaking and covered their mouths with their hands. This shows the high regard they had for him in his former days of honor.
Frequently Asked Questionsgenerated
It indicates that they were so affected by Job's presence or words that they chose to remain silent, highlighting his former authority.
Covering their mouths is a gesture of respect and acknowledgment of the weight of the situation, indicating that they felt it was not appropriate to speak.
This verse suggests that true leadership commands respect, and sometimes silence can speak louder than words.
Job reflects on a time when he was honored and respected, contrasting sharply with his current suffering and isolation.
Reflection Questionsgenerated
- In what ways have I seen respect shown in moments of silence?
- How can I cultivate a sense of reverence in my interactions with others?
- What does this verse teach us about the impact of our words?
- How can I apply the lessons of humility and respect from this passage in my own life?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the respect shown to Job by the rulers, as they cease to speak and acknowledge his presence.
The princes ceased to speak, and laid the finger on the mouth. The rulers held their peace, and their tongue cleaved to their throat.Early Church Fathers on Job 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 29:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe princes refrained talking,.... Who were in court before Job came in, and were either talking with one another about indifferent matters, or were giving their opinion in a case before them; but no
Read John Gill on Job 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen I went out to the gate through the city, when I prepared my seat in the street! The great influence Job had over young and old, and noblemen.
Read Robert Jamieson on Job 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRefrained talking; either fearing that I should discern their weakness by their words; or desiring to hear my words and sentence, which they readily approved of, and fully assented to. Such an opinion had they of my wisdom, and did not think me such a foolish, erroneous, and impertinent person as you fancy or represent me to be. Laid their hand on their mouth, in token both of their wonder at Job’ s wise speeches and sentences, and of their resolution to be silent. See .
Read Matthew Poole on Job 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 29:9 The princes refrained talking, and laid [their] hand on their mouth.Ver. 9. The princes refrained talking] Not only as acknowledging his authority, but as admiring his great eloquence, and hanging upon his lips, as the babe doth upon the breast, the bee upon the flower, or the little bird upon her dam’ s bill. And laid their hand on their mouth] Kissing their hands and adoring me ( adorare est applicare manum ad os), or rather, as stopping their mouths, being ashamed to speak in his presence, whom they knew to be far beyond them in wisdom and elocution. Now of this honour done Job by all sorts of people, Brentius hath this note, Parum est ingentes camelos possidere, &c. It is a…
Read John Trapp on Job 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) The princes retrained talking.—Comp. Isaiah 52:15.
Read Charles John Ellicott on Job 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The princes refrained talking] They never ventured an opinion in opposition to mine; so fully were they persuaded of the justice and integrity of my decision.
Read AdamClarke on Job 29 →CambridgeThe Cambridge Bible for Schools and Colleges9, 10. The meaning seems to be that Job’s arrival put a stop to speech and discussion already going on, which was not resumed until he should be heard.
Read Cambridge on Job 29 →Albert Barnes1798–1870Barnes' Notes on the BibleThe princes refrained talking - As a mark of respect, or in awe of his presence.
Read Albert Barnes on Job 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
The princes refrained from speaking and covered their mouths with their hands.
The princes refrained from talking, and laid their hand on their mouth.
The princes refrained from speaking and covered their mouths with their hands.
the chief men refrained from talking and covered their mouths with their hands;
Tyndale line
The princes refrained talking, and laid their hand on their mouth.
The princes refrained from talking, And laid their hand on their mouth;
The princes refrained talking, and laid their hand on their mouth;
The princes refrained talking, and laid their hand on their mouth.
The princes stayed talke, and layde their hand on their mouth.
Strictly literal
Princes refrained from talking, and laid the hand on their mouth;
Princes have kept in words, And a hand they place on their mouth.
Princes have kept in words, || And they place a hand on their mouth.
Princes stopped in the midst of [their] words, and laid their hand on their mouth:
The princes used to refrain from talking when I came; they would lay their hand on their mouths.
From the Latin
The princes ceased to speak, and laid the finger on their mouth.
Simplified
The leaders remained silent and covered their mouths with their hands.
The rulers kept quiet, and put their hands on their mouths;
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 reads שָׂ֭רִים עָצְר֣וּ בְמִלִּ֑ים וְ֝כַ֗ף יָשִׂ֥ימוּ לְפִיהֶֽם׃, while the Septuagint matches five of the six words. This agreement suggests a strong consistency between the Hebrew and Greek texts, with minor differences in word order.
שָׂ֭רִים עָצְר֣וּ בְמִלִּ֑ים וְ֝כַ֗ף יָשִׂ֥ימוּ לְפִיהֶֽם׃
5 of the 6 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 29:9
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.
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp — Noun common · masculine plural absoluteHNcmpa
עָצַר (atsar) is a Hebrew verb meaning to restrain or retain. It encompasses a range of actions such as holding back, stopping, and withholding. The entries indicate it can be used in various forms, including Qal and Niphal, to express both active and passive restraint. There are no significant disagreements among the lexicons regarding its meanings.
עָצַר 46 vb. restrain, retain
Qal
restrain
(late) retain
Niph. be restrained, stayed
.
base
H6113 עָצַר restrain, retain
6113 `atsar aw-tsar'
a primitive root; to inclose; by analogy, to hold back; also
to maintain, rule, assemble:--X be able, close up, detain,
fast, keep (self close, still), prevail, recover, refrain, X
reign, restrain, retain, shut (up), slack, stay, stop,
withhold (self).
עָצַר (a.tsar) — to restrain.
1) to restrain, retain, close up, shut, withhold, refrain, stay, detain
1a) (Qal)
1a1) to restrain, halt, stop
1a2) to retain
1b) (Niphal) to be restrained, be stayed, be under restraint
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
מִלָּה (millah) means 'word' or 'speech' and can refer to a discourse or topic. It is derived from a root that suggests collective speech or utterance. The term encompasses various forms of communication, including answers and by-words. The Aramaic equivalent is also מִלָּה.
מִלָּה n.f. word, speech, utterance
base
H4405 מִלָּה
4405 millah mil-law'
from 4448 (plural masculine as if from milleh {mil-leh'}; a
word; collectively, a discourse; figuratively, a topic:--+
answer, by-word, matter, any thing (what) to say, to
speak(-ing), speak, talking, word.
see HEBREW for 04448
מִלָּה (mil.lah) — speech.
word, speech, utterance
Aramaic equivalent: mil.lah (מִלָּה "word" H4406)
Prep | N-fp — Preposition · noun common masculine plural absoluteHR/Ncmpa
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
(yadh, "hand"; kaph, "the hollow hand," "palm"; yamin, "the right hand"; semo'l, "the left hand"; cheir, "hand"; dexia, "the right hand"; aristera, "the left hand" (only Lu 23:33; 2Co 6:7), or euphemistically (for evil omens come from the left hand; compare Latin sinister, German linkisch, etc.); euonumos, literally, "having a good name"): The Hebrew words are used in a large variety of idiomatic expressions, part of which have passed into the Greek (through the Sepuagint) and into modern European languages (through the translations of the Bible; see Oxford Hebrew Lexicon, under the word "yadh"). We group what has to be said about the word under the following heads:
1. The Human Hand: Various Uses:
Hand
Called by Galen “the instrument of instruments.” It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, “My hand was stretched…
Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one’s self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu…
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
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/Sp3mp