Proverbs 10:11 — Word Study
WLCמְק֣וֹר חַ֭יִּים פִּ֣י צַדִּ֑יק וּפִ֥י רְ֝שָׁעִ֗ים יְכַסֶּ֥ה חָמָֽס׃
BSAThe mouthpeh [lip, edge of something] of the righteoustsaddîyq [just, morally upright] is a fountainmâqôwr [spring, source of life] of lifechay [physical and spiritual existence] but the mouthpeh of the wickedrâshâʻ [morally wrong, guilty of sin] concealskâçâh▸ [covers, hides from view] violencechâmâç [cruelty, injustice]
| Greek | English | Parsing |
|---|---|---|
| מְק֣וֹר | [is] a fountain of | Noun common, masculine singular construct |
| חַ֭יִּים | life | Noun common, masculine plural absolute |
| פִּ֣י | [the] mouth of | Noun common, masculine singular construct |
| צַדִּ֑יק | a righteous [person] | Adj |
| וּפִ֥י | and [the] mouth of | Conjunction, noun common masculine singular construct |
| רְ֝שָׁעִ֗ים | wicked [people] | Noun common, masculine plural absolute |
| יְכַסֶּ֥ה | it conceals | Verb, Piel, imperfect third person masculine singular |
| חָמָֽס׃ | violence | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence. |
| KJV | The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked. |
| ASV | The mouth of the righteous is a fountain of life; But violence covereth the mouth of the wicked. |
| YLT | A fountain of life [is] the mouth of the righteous, And the mouth of the wicked cover doth violence. |
| WEB | The mouth of the righteous is a spring of life, but violence covers the mouth of the wicked. |
| BBE | The mouth of the upright man is a fountain of life, but the mouth of the evil-doer is a bitter cup. |
Where they part company is יְכַסֶּ֥ה — see How Translations Differ.
The verse consists of two main clauses connected by a conjunction, highlighting the contrast between the righteous and the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּסָה
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 10:11
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 — Contrast Between the Righteous and the Wickedgenerated
Proverbs 10:11 presents a vivid comparison between the speech of the righteous and the wicked. The mouth of the righteous is described as a source of life, indicating that their words bring vitality and positivity. In contrast, the mouth of the wicked is characterized by concealment of violence, suggesting that their speech hides wrongdoing and harm. This theme is recurrent in the surrounding verses, emphasizing the moral implications of speech and behavior.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:20–21 | The tongue of the righteous is choice silver, but the heart of the wicked has little worth. |
| 2 | Proverbs 13:14 | The teaching of the wise is a fountain of life, turning one from the snares of death. |
| 3 | Proverbs 15:7 | The lips of the wise spread knowledge, but not so the hearts of fools. |
| 4 | Proverbs 16:22–24 | Understanding is a fountain of life to its possessor, but the discipline of fools is folly. |
| 5 | Proverbs 18:4 | The words of a man’s mouth are deep waters; the fountain of wisdom is a bubbling brook. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — מָקוֹר, me.Korgenerated
The word מָקוֹר (maqowr) is a masculine singular noun meaning 'fountain' or 'source'. It denotes a place from which something flows, particularly water, but can also extend to metaphorical sources of joy or wisdom. This word is derived from a root that means 'to dig', indicating the act of uncovering or accessing a source.
In this verse, it describes the mouth of the righteous as a life-giving spring. The use of מָקוֹר emphasizes the idea that the righteous provide sustenance and vitality through their words, contrasting sharply with the destructive nature of the wicked.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the mouth of the righteous is a source of life, while the mouth of the wicked conceals violence.
Sentence Structuregenerated
The finite verb יְכַסֶּ֥ה (ye.kha.Seh) governs the second part of the verse, indicating the action of the wicked's mouth. The structure contrasts two noun phrases: the mouth of the righteous as the subject and the mouth of the wicked as the contrasting subject.
The Hebrew word order places emphasis on the mouths, highlighting their respective roles in the verse. The first clause presents the positive aspect of the righteous, while the second clause introduces the negative aspect of the wicked.
Septuagint Backgroundgenerated
In the Septuagint, מָקוֹר is rendered as πηγὴ (pēgē), which also means 'fountain' or 'spring'. This choice reinforces the idea of a life-giving source.
The word יְכַסֶּ֥ה is translated as καλύψει (kalypsei), meaning 'will cover'. This translation maintains the concept of concealment, emphasizing the wicked's tendency to hide their wrongdoing.
In plain words — the whole versegenerated
Proverbs 10:11 compares the mouth of the righteous to a fountain of life, suggesting their words bring positivity and vitality. In contrast, the mouth of the wicked hides violence, indicating their speech conceals wrongdoing. This verse emphasizes the moral weight of what we say.
Frequently Asked Questionsgenerated
It means that the words spoken by the righteous bring positivity, encouragement, and life to others.
It refers to how the wicked use their words to hide their wrongdoing and the harm they cause, rather than speaking truthfully.
The contrast highlights the moral implications of speech, showing that words can either uplift and give life or deceive and cause harm.
We should strive to speak words that bring life and positivity, reflecting the character of the righteous.
Reflection Questionsgenerated
- In what ways can my words be a source of life to others?
- How can I recognize when my speech might be concealing wrongdoing?
- What steps can I take to ensure my words reflect righteousness?
- How does this verse challenge me to think about the impact of my speech on others?
The early church on this verse — how the Fathers read it
Early commentators like Bede draw moral lessons from this verse, highlighting the life-giving nature of righteous speech and the dangers of the wicked's concealment.
The mouth of the righteous is a well of life. And the Lord speaks of teachers, "He who believes in me, as the Scripture says, rivers of living water will flow from his heart" (John VII).Early Church Fathers on Proverbs 10 →
And the mouth of the wicked covers iniquity. The wicked are those who conceal their own or their neighbor's faults, defending them so that they do not reach health.Early Church Fathers on Proverbs 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 10:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe mouth of a righteous [man is] a well of life,.... Like a fountain of living water, continually running and flowing with water, wholesome, reviving, and refreshing; so the righteous man's mouth,
Read John Gill on Proverbs 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked. The mouth of a righteous man is a well of life. He speaks words which issue in life (in the highest sense) to himself and to others.
Read Robert Jamieson on Proverbs 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA well of life; continually sending forth waters of life, or such good and wholesome words as are very refreshing and useful, both to themselves and others, for the preserving of their natural life, and for the promoting of their spiritual and eternal life. We have the same phrase . Violence covereth the mouth of the wicked; the same words were used before, , where see the notes; and they may be understood in the same sense here, and the opposition of this clause to the former may be conceived thus: As the mouth of a good man speaketh those things which are good and beneficial to himself and others, so the mouth of the wicked uttereth violence, or injury, or things injurious to others.…
Read Matthew Poole on Proverbs 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 10:11 The mouth of a righteous [man is] a well of life: but violence covereth the mouth of the wicked.Ver. 11. The mouth of a righteous man is a well of life.] Vena vitae os iusti. A fountain runs after it hath run, so doth a good man’ s mouth incessantly utter the "words of truth and soberness," more perennis aquae. See the reason hereof: the "law of his God is in his heart," that "law of his mind," that counterpane of the written law, that "good treasure" that is daily drawn out, and yet not diminished. Salienti aquarum fonti undas si tollas, nec exhauritur, nec extenuatur, sed dulcesit. Take water from a well, it loses nothing, but becomes better and sweeter. But violence…
Read John Trapp on Proverbs 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Violence covereth the mouth of the wicked.—If these words are to be taken as in Proverbs 10:6, then the first line must mean that the righteous man speaks to his own profit. But perhaps it will be better here to interpret the second line in the sense of “the mouth of the godless hideth violence,” i.e., it conceals under deceitful words the mischief intended for others. With God is the “well of life” (Psalms 36:9; Revelation 22:17); and in like manner the “mouth of the righteous” brings comfort and refreshment to the weary and heavy laden.
Read Charles John Ellicott on Proverbs 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. The mouth of a righteous man is a well of life] מקור חיים mekor chaiyim, is the vein of lives; an allusion to the great aorta, which conveys the blood from the heart to every part of the body. The latter clause of this verse is the same with that of Pr 10:6.
Read AdamClarke on Proverbs 10 →CambridgeThe Cambridge Bible for Schools and Colleges11. violence covereth &c.] See Proverbs 10:6, note. The former (a) of the meanings suggested there best suits the parallelism here.
Read Cambridge on Proverbs 10 →Albert Barnes1798–1870Barnes' Notes on the BibleCompare Proverbs 10:6. Streams of living water (like the “fountain of living waters” of Jeremiah 2:13; Jeremiah 17:13, and the “living water” of John 4:10), flow from the mouth of the righteous, but
Read Albert Barnes on Proverbs 10 →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 mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence.
The mouth of the righteous is a spring of life, but violence covers the mouth of the wicked.
The mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence.
The teaching of the righteous is a fountain of life, but the speech of the wicked conceals violence.
Tyndale line
The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.
The mouth of the righteous is a fountain of life; But violence covereth the mouth of the wicked.
The mouth of the righteous is a fountain of life: but violence covereth the mouth of the wicked.
The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.
The mouth of a righteous man is a welspring of life: but iniquitie couereth the mouth of the wicked.
Strictly literal
The mouth of a righteous [man] is a fountain of life; but the mouth of the wicked covereth violence.
A fountain of life [is] the mouth of the righteous, And the mouth of the wicked cover doth violence.
A fountain of life [is] the mouth of the righteous, || And the mouth of the wicked covers violence.
A source of life is the mouth of the righteous; but the mouth of the wicked covereth violence.
The mouth of the righteous person is a water spring of life, but the mouth of the wicked covers up violence.
From the Latin
The mouth of the just is a vein of life: and the mouth of the wicked covereth iniquity.
Simplified
What good people say is a spring that gives life, but what the wicked say hides their violent nature.
The mouth of the upright man is a fountain of life, but the mouth of the evil-doer is a bitter cup.
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 in content, with 7 of the 8 words matched. The Septuagint's word order differs, but it retains the essential meaning of the verse.
מְק֣וֹר חַ֭יִּים פִּ֣י צַדִּ֑יק וּפִ֥י רְ֝שָׁעִ֗ים יְכַסֶּ֥ה חָמָֽס׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 10:11
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.
מָקוֹר (maqowr) refers to a source or fountain, typically of water, but also extends to figurative meanings such as joy, wisdom, and progeny. It can denote a spring, the flow of blood, or even the source of menstruation. The term is derived from a root meaning 'to dig' and is associated with various contexts in the Old Testament.
מָקוֹר n.m. spring, fountain (app. orig. well)
spring of water
fig. of eye
source of menstruous blood
= flow of blood after child-birth
base
H4726 מָקוֹר
4726 maqowr maw-kore'
or maqor {maw-kore'}; from 6979; properly, something dug,
i.e. a (general) source (of water, even when naturally
flowing; also of tears, blood (by euphemism, of the female
pudenda); figuratively, of happiness, wisdom,
progeny):--fountain, issue, spring, well(-spring).
see HEBREW for 06979
מָקוֹר (ma.qor) — fountain.
1) spring, fountain
1a) spring
1a1) of source of life, joy, purification (fig.)
1b) of the eye (fig.)
1c) source (of menstruous blood)
1d) flow (of blood after child birth)
N-ms — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
N-mp — Noun common · masculine plural absoluteHNcmpa
lif (chayyim, nephesh, ruach, chayah; zoe, psuche, bios, pneuma):
I. THE TERMS
II. THE OLD TESTAMENT TEACHING
1. Popular Use of the Term
2. Complexity of the Idea
III. IN THE APOCRYPHA
IV. IN THE NEW TESTAMENT
1. In the Synoptic Gospels
2. In the Fourth Gospel
3. In the Ac of the Apostles
4. In the Writings of Paul
5. In the Writings of John
6. In the Other Books of the New Testament
LITERATURE
I. The Terms.
Of the Hebrew terms, chayah is the verb which means "to live," "to have life," or the vital principle, "to continue to live," or "to live prosperously." In the Piel it signifies "to give life, or preserve, or quicken and restore life." The Hiphil is much like the Piel. The noun hayyim generally used in the plural is an abstract noun meaning "life," i.e. the possession of the vital principle with its energies and activities. Nephesh often means "living being" or "creature." Sometimes it has the…
Life
Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).
In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and…
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
N-ms — Noun common · masculine singular constructHNcmsc
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…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
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
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
N-ms — Noun common · masculine singular absoluteHNcmsa