Proverbs 10:8 — Word Study
WLCחֲכַם־ לֵ֭ב יִקַּ֣ח מִצְוֹ֑ת וֶאֱוִ֥יל שְׂ֝פָתַ֗יִם יִלָּבֵֽט׃
BSAA wisechâkâm [prudent, wise in heart] heartlêb will receivelâqach▸ [accept, heed] commandmentsmitsvâh [laws, precepts] but foolishʼĕvîyl [prating, foolish in talk] lipssâphâh [words, language] will come to ruinlâbaṭ▸ [fall into, be overthrown by, disaster, downfall]
| Greek | English | Parsing |
|---|---|---|
| חֲכַם־ | a wise [person] of | Adj |
| לֵ֭ב | heart | Noun common, masculine singular absolute |
| יִקַּ֣ח | he accepts | Verb, Qal, imperfect third person masculine singular |
| מִצְוֹ֑ת | commandments | Noun common, feminine plural absolute |
| וֶאֱוִ֥יל | and a fool of | Conjunction |
| שְׂ֝פָתַ֗יִם | lips | Noun common, feminine dual absolute |
| יִלָּבֵֽט׃ | he will be ruined | Verb, Niphal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A wise heart will receive commandments, but foolish lips will come to ruin. |
| KJV | The wise in heart will receive commandments: but a prating fool shall fall. |
| ASV | The wise in heart will receive commandments; But a prating fool shall fall. |
| YLT | The wise in heart accepteth commands, And a talkative fool kicketh. |
| WEB | The wise in heart accept commandments, but a chattering fool will fall. |
| BBE | The wise-hearted man will let himself be ruled, but the man whose talk is foolish will have a fall. |
Where they part company is וֶאֱוִ֥יל — see How Translations Differ.
The sentence is structured to present a clear contrast between the wise and the foolish, highlighting their respective outcomes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 10:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom and Folly in Proverbsgenerated
Proverbs 10:8 presents a contrast between the wise and the foolish, emphasizing the importance of heeding commandments. The surrounding verses elaborate on the outcomes of righteousness versus wickedness, showing that wisdom leads to blessings while folly results in ruin. This theme is prevalent throughout the book of Proverbs, where wisdom is often personified and celebrated.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:5 | let the wise listen and gain instruction, and the discerning acquire wise counsel |
| 2 | Proverbs 9:9 | Instruct a wise man, and he will be wiser still; teach a righteous man, and he will increase his learning. |
| 3 | Proverbs 12:1 | Whoever loves discipline loves knowledge, but he who hates correction is stupid. |
| 4 | Proverbs 14:8 | The wisdom of the prudent is to discern his way, but the folly of fools deceives them. |
| 5 | Psalm 119:34 | Give me understanding that I may obey Your law, and follow it with all my heart. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חָכָם, cha.kham-generated
The Hebrew word חָכָם (*chakam*) means 'wise' and describes someone who is skilled or prudent, often indicating intelligence or craftiness. It encompasses various aspects of wisdom, including ethical understanding and skillfulness in practical matters.
In this verse, the wise heart is characterized by its readiness to accept commandments, suggesting a disposition towards learning and obedience. The parsing as an adjective indicates that this wisdom is an inherent quality of the heart, which is central to a person's character.
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 structure of the verse revolves around two main clauses, with the finite verbs יִקַּ֣ח and יִלָּבֵֽט serving as the action points. The first clause describes the wise heart's action of receiving commandments, while the second clause indicates the fate of foolish lips.
The word order emphasizes the contrast between the wise and the foolish, highlighting the outcomes of their respective actions. The use of noun phrases to identify the subjects reinforces the distinction between wisdom and folly.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חָכָם is rendered as σοφὸς (*sophos*), which also means wise, suggesting a consistent understanding of wisdom across the translations.
The Greek translation captures the essence of the Hebrew terms, indicating that the wisdom referred to is not merely intellectual but also practical and ethical in nature.
In plain words — the whole versegenerated
Proverbs 10:8 teaches that a wise heart accepts commandments, while foolish lips lead to ruin. This verse contrasts wisdom and folly, showing that those who are wise will follow guidance, while those who are foolish will face consequences.
Frequently Asked Questionsgenerated
A wise heart is one that is open to receiving guidance and commandments, indicating a willingness to learn and grow.
Commandments refer to laws or guidelines that are meant to direct behavior and decision-making, often seen as divinely inspired.
Foolish lips represent unwise speech or actions that disregard wisdom, leading to negative outcomes or destruction.
The heart symbolizes the center of a person's thoughts and emotions, making it crucial for understanding how one receives wisdom and guidance.
Reflection Questionsgenerated
- In what areas of my life do I need to be more open to receiving wisdom and guidance?
- How can I discern between wise and foolish advice in my daily decisions?
- What are some practical ways to cultivate a wise heart?
- How do my words reflect my understanding of wisdom and folly?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 10:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wise in heart will receive commandments,.... Such who have true wisdom in the hidden part of the heart, of which the fear of the Lord is the beginning: these will not only, as good subjects,
Read John Gill on Proverbs 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wise in heart will receive commandments: but a prating fool shall fall.
Read Robert Jamieson on Proverbs 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWill receive commandments; is ready to hear and obey the counsels and precepts of God, and of men, by which means he shall stand fast and live. A prating fool; one who is slow to hear and swift to speak, who, instead of receiving good admonitions, cavils and disputes against them. In the Hebrew he is called a fool of lips, either because he discovers the folly of his heart by his lips, and thereby exposeth himself to the mischief here following; or because he is without heart, as is said of Ephraim, , or his heart is little worth, as is said here, ; or because he speaks rashly, without any consideration. Or it may be rendered, a fool by his lips, i.e. by his foolish and wicked speeches…
Read Matthew Poole on Proverbs 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 10:8 The wise in heart will receive commandments: but a prating fool shall fall.Ver. 8. The wise in heart shall receive commandment,] i.e., Submit to God’ s holy word without replies and cavils. This is check to the brave gallants of our age, which exercise their ripe heads and fresh wits in wrestling with the truth of God, and take it for a glory to give it a foil. The Athenians encountered with Paul, and had argument for argument against him, that Christ was not the Saviour of the world, that he was not risen from the dead, &c. This shewed they were not wise in heart, though reckoned chief among the world’ s wizards. But a prating fool shall fall.] Or, Be beaten. Such a fool was…
Read John Trapp on Proverbs 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) A prating fool (‘evîl). (See above, on Proverbs 1:7.)
Read Charles John Ellicott on Proverbs 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. A prating fool shall fall.] This clause is repeated in the tenth verse. The wise man will receive the commandment: but the shallow blabbing fool shall be cast down. See Proverbs 10:10.
Read AdamClarke on Proverbs 10 →CambridgeThe Cambridge Bible for Schools and Colleges8. a prating fool] A happy rendering, lit. the foolish of lips. shall fall] Or, shall be overthrown, or laid low. R.V. marg.
Read Cambridge on Proverbs 10 →Albert Barnes1798–1870Barnes' Notes on the BibleA prating ... fall - Better, as in the margin. Inward self-contained wisdom is contrasted with self-exposed folly.
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
A wise heart will receive commandments, but foolish lips will come to ruin.
The wise in heart accept commandments, but a chattering fool will fall.
A wise heart will receive commandments, but foolish lips will come to ruin.
The wise person accepts instructions, but the one who speaks foolishness will come to ruin.
Tyndale line
The wise in heart will receive commandments: but a prating fool shall fall.
The wise in heart will receive commandments; But a prating fool shall fall.
The wise in heart will receive commandments: but a prating fool shall fall.
The wise in heart will receive commandments: but a prating fool shall fall.
The wise in heart will receiue commandements: but the foolish in talke shalbe beaten.
Strictly literal
The wise in heart receiveth commandments; but a prating fool shall fall.
The wise in heart accepteth commands, And a talkative fool kicketh.
The wise in heart accepts commands, || And a talkative fool kicks.
The wise in heart will accept commandments; but he that is a fool in his speaking will stumble.
Those who are sensible accept commands, but a talkative fool will come to ruin.
From the Latin
The wise of heart receiveth precepts: a fool is beaten with lips.
Simplified
Those who think wisely pay attention to instruction, but a stupid chatterbox ends up in disaster.
The wise-hearted man will let himself be ruled, but the man whose talk is foolish will have a fall.
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 their wording, with six of the seven words matched. The Septuagint's translation reflects the same themes of wisdom and folly, though its sentence structure may differ.
חֲכַם־ לֵ֭ב יִקַּ֣ח מִצְוֹ֑ת וֶאֱוִ֥יל שְׂ֝פָתַ֗יִם יִלָּבֵֽט׃
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 10:8
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.
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAamsc
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 לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
מִצְוָה (mitsvah) means 'commandment' and can refer to commands from both humans and God. It encompasses laws, ordinances, and precepts, indicating a range of directives within religious and moral contexts. The term is derived from a root meaning to command, linking it to the broader framework of divine law.
מִצְוָה 181 n.f. commandment
base
H4687 מִצְוָה commandment
4687 mitsvah mits-vaw'
from 6680; a command, whether human or divine (collectively,
the Law):--(which was) commanded(-ment), law, ordinance,
precept.
see HEBREW for 06680
מִצְוָה (mits.vah) — commandment.
1) commandment
1a) commandment (of man)
1b) the commandment (of God)
1c) commandment (of code of wisdom)
N-fp — Noun common · feminine plural absoluteHNcfpa
→ General scriptures concerning Ex 13:8-10; 20:3-17; De 4:5,9,10; 5:6-21; 6:4-9; 11:18-21; 32:46,47; Jos 8:30-35; 2Ch 17:7-9; Ne 8:2-8; Ps 78:1-7; Pr 3:3,4; 6:20,21; 7:1-4; Isa 57:8; Jer 11:4; Zec 7:9,10; 8:16,17
→ PRECEPTS OF JESUS. EXPLICITLY STATED, OR IMPLIED IN DIDACTIC DISCOURSE Mt 5:16,22-24,27-48…
אֱוִיל (eviyl) means 'foolish' and describes someone who despises wisdom, mocks when guilty, is quarrelsome, or licentious. It is derived from an unused root suggesting perversion. The word is used in various contexts in the Old Testament, primarily to denote a person lacking wisdom.
אֱוִיל 26 adj. foolish
base
H191 אֱוִיל foolish
191 'eviyl ev-eel'
from an unused root (meaning to be perverse); (figuratively)
silly:--fool(-ish) (man).
אֱוִיל (e.vil) — fool(ish).
1) be foolish, foolish
1a) (subst)
1a1) of one who despises wisdom
1a2) of one who mocks when guilty
1a3) of one who is quarrelsome
1a4) of one who is licentious
Conj | Adj — ConjunctionHC/Aamsc
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 שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
N-fd — Noun common · feminine dual absoluteHNcfda
לָבַט (labat) is a Hebrew verb meaning to overthrow or ruin. It primarily appears in the Niphal form, indicating a state of being thrust down or cast aside. The entries emphasize the action of being thrown down or ruined, with no significant disagreement among the lexicons.
[לָבַט] vb. thrust down, out, or away;—only Niph. be thrust down, away, i.e. ruined
base
H3832 לָבַט
3832 labat law-bat'
a primitive root; to overthrow; intransposed, to
fall:--fall.
לָבַט (la.vat) — to ruin.
1) to throw down, thrust down, thrust out, thrust away
1a) (Niphal) to be thrust down, be thrust away, be thrown down, be cast aside
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms