Proverbs 12:6 — Word Study
WLCדִּבְרֵ֣י רְשָׁעִ֣ים אֱרָב־ דָּ֑ם וּפִ֥י יְ֝שָׁרִ֗ים יַצִּילֵֽם׃
BSAThe wordsdâbâr [of lying in wait, to ambush] of the wickedrâshâʻ [morally wrong, guilty of sin] lie in waitʼârab [to lay wait, to ambush] for blooddâm [the liquid that flows through the body] but the speechpeh [mouth, lips, or edge] of the uprightyâshâr [straight, just, righteous] rescues themnâtsal▸ [to deliver, to snatch away]
| Greek | English | Parsing |
|---|---|---|
| דִּבְרֵ֣י | [the] words of | Noun common, masculine plural construct |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| אֱרָב־ | [are] to lie in wait for | Verb, Qal, infinitive construct common |
| דָּ֑ם | blood | Noun common, masculine singular absolute |
| וּפִ֥י | and [the] mouth of | Conjunction, noun common masculine singular construct |
| יְ֝שָׁרִ֗ים | upright [people] | Adj |
| יַצִּילֵֽם׃ | it delivers them | Verb hiphil imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The words of the wicked lie in wait for blood, but the speech of the upright rescues them. |
| KJV | The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them. |
| ASV | The words of the wicked are of lying in wait for blood; But the mouth of the upright shall deliver them. |
| YLT | The words of the wicked [are]: 'Lay wait for blood,' And the mouth of the upright delivereth them. |
| WEB | The words of the wicked are about lying in wait for blood, but the speech of the upright rescues them. |
| BBE | The words of sinners are destruction for the upright; but the mouth of upright men is their salvation. |
Where they part company is יְ֝שָׁרִ֗ים — see How Translations Differ.
The sentence consists of two main clauses connected by a conjunction, contrasting the actions of the wicked and the upright.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָרַב
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 12:6
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 Morality in Proverbsgenerated
Proverbs 12:6 presents a stark contrast between the intentions of the wicked and the righteous. The wicked's words are depicted as traps that seek to harm, while the speech of the upright serves as a means of deliverance. This verse is part of a broader discussion on the nature of wisdom and the moral implications of one's speech, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:11–19 | If they say, “Come along, let us lie in wait for blood, let us ambush the innocent without cause, |
| 2 | 2 Samuel 17:1–4 | Furthermore, Ahithophel said to Absalom, “Let me choose twelve thousand men and set out tonight in pursuit of David. |
| 3 | Isaiah 59:7 | Their feet run to evil; they are swift to shed innocent blood. Their thoughts are sinful thoughts; ruin and destruction lie in their wake. |
| 4 | Jeremiah 5:26 | For among My people are wicked men; they watch like fowlers lying in wait; they set a trap to catch men. |
| 5 | Micah 7:1–2 | Woe is me! For I am like one gathering summer fruit at the gleaning of the vineyard; there is no cluster to eat, no early fig that I crave. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יְ֝שָׁרִ֗ים, ye.sha.Rimgenerated
The word יָשָׁר (yashar) means 'upright' and conveys a sense of moral integrity and correctness. It can refer to individuals who are just and straight in their ways, embodying righteousness. The parsing indicates that it is an adjective, describing the character of the people in question.
In this verse, the upright are contrasted with the wicked, highlighting their role in using speech for good. The upright's words are not just morally correct; they actively rescue others from danger, demonstrating the power of righteous speech.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term upright. The KJV and ASV also use righteous, while the DRA opts for just, showing a slight variation in the interpretation of the character of the upright.
The translations agree on the overall message, but differ in their choice of words for יְ֝שָׁרִ֗ים, reflecting different nuances of the Hebrew term.
Sentence Structuregenerated
The structure of the verse consists of two main clauses, with the finite verbs אֱרָב (to lie in wait) and יַצִּילֵֽם (it delivers) as the focal points. Each clause presents contrasting subjects: the wicked and the upright.
The word order emphasizes the actions of the wicked first, setting up the contrast with the upright's speech that follows. This arrangement highlights the danger posed by the wicked and the protective nature of the upright's words.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word יְ֝שָׁרִ֗ים is rendered as ὀρθῶν (orthōn), which also means 'upright' or 'righteous'. This choice maintains the moral quality of the upright, aligning with the Hebrew meaning.
The translation reflects a consistent understanding of the upright as those who embody moral integrity, reinforcing the protective nature of their speech.
In plain words — the whole versegenerated
Proverbs 12:6 shows that the words of the wicked are dangerous and seek to harm others, while the speech of the upright is protective and saves lives. This verse encourages the reader to consider the impact of their words and the importance of speaking righteously.
Frequently Asked Questionsgenerated
This phrase suggests that the wicked use their words to set traps for others, intending to harm them.
The speech of the upright provides protection and deliverance, offering wisdom and truth that can save others from danger.
This contrast highlights the moral choices individuals can make with their speech, emphasizing the power of words to either harm or help.
We can strive to use our words wisely, ensuring that we speak in ways that uplift and protect others, rather than causing harm.
Reflection Questionsgenerated
- In what ways have I seen words used to harm others, and how can I avoid that in my own speech?
- How can I use my words to uplift and protect those around me?
- What are some situations where I need to be more mindful of the impact of my speech?
- How does understanding the nature of the wicked's words change how I view conflict and communication?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 12:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe words of the wicked [are] to lie in wait for blood,.... Which some understand of perjury and false witness, as Jarchi, whereby the lives of innocent persons are taken away: or it may be
Read John Gill on Proverbs 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them.
Read Robert Jamieson on Proverbs 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAre to lie in wait for blood; are designed and ordered to entrap or deceive others, and to destroy them. Shall deliver them, to wit, from those that lie in wait for them; which it doth, either, 1. By prayer to God for their deliverance; or, 2. By pacifying the wicked with soft and gentle answers, or by diverting them from their evil course by their good counsels and admonitions; or, 3. By pleading their righteous cause in a judicial or other way.
Read Matthew Poole on Proverbs 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 12:6 The words of the wicked [are] to lie in wait for blood: but the mouth of the upright shall deliver them.Ver. 6. The words of the wicked are to lie in wait for blood.] As they think not, so neither speak they the language of the righteous. "Ye are the light of the world"; and because the light stands in the light of their wicked ways, as the angel in Balaam’ s way to his sin, therefore they hate the saints; and, as all hatred is bloody, seek their lives, mixing cruelty with their craft, as Cain, Herod, Julian, &c. The old serpent lends them his seven heads to plot, and his ten horns to push. Their own study and exercise also hath made them expert and skilful in their hellish…
Read John Trapp on Proverbs 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) The words of the wicked are to lie in wait for blood—i.e., are calculated for this end. The mouth of the upright shall deliver them—i.e., those for whom the wicked lie in wait.
Read Charles John Ellicott on Proverbs 12 →CambridgeThe Cambridge Bible for Schools and Colleges6. to lie in wait] So R.V. marg., a lying in wait; but R.V. text, of lying in wait, comp. Proverbs 1:11. them] This may mean either the righteous themselves, or those for whose blood the wicked lie in wait.
Read Cambridge on Proverbs 12 →Albert Barnes1798–1870Barnes' Notes on the BibleShall deliver them - i. e., The righteous themselves.
Read Albert Barnes on Proverbs 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Are to lie in wait — Are a lying in wait — an ambush. For blood — That is, to shed blood, to take life. Compare Proverbs 1:11-18; Proverbs 11:9. Shall deliver them — Namely, those whose blood is sought.
Read Daniel Denison Whedon on Proverbs 12 →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 words of the wicked lie in wait for blood, but the speech of the upright rescues them.
The words of the wicked are about lying in wait for blood, but the speech of the upright rescues them.
The words of the wicked lie in wait for blood, but the speech of the upright rescues them.
The words of the wicked lie in wait to shed innocent blood, but the words of the upright will deliver them.
Tyndale line
The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them.
The words of the wicked are of lying in wait for blood; But the mouth of the upright shall deliver them.
The words of the wicked are of lying in wait for blood: but the mouth of the upright shall deliver them.
The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them.
The talking of the wicked is to lye in waite for blood: but the mouth of the righteous will deliuer them.
Strictly literal
The words of the wicked are a lying-in-wait for blood; but the mouth of the upright shall deliver them.
The words of the wicked [are]: 'Lay wait for blood,' And the mouth of the upright delivereth them.
The words of the wicked [are]: “Lay [in] wait for blood,” || And the mouth of the upright delivers them.
The words of the wicked are of lying in wait for blood; but the mouth of the upright will deliver them.
The words of wicked people are an ambush waiting for a chance to kill, but the words of the upright keep them safe.
From the Latin
The words of the wicked lie in wait for blood: the mouth of the just shall deliver them.
Simplified
The words of the wicked are like a violent ambush, but those of honest people save them.
The words of sinners are destruction for the upright; but the mouth of upright men is their salvation.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with six of the seven words matched. The Septuagint's rendering reflects the same themes present in the Hebrew text, maintaining the contrast between the wicked and the upright.
דִּבְרֵ֣י רְשָׁעִ֣ים אֱרָב־ דָּ֑ם וּפִ֥י יְ֝שָׁרִ֗ים יַצִּילֵֽם׃
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 12:6
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.
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp — Noun common · masculine plural constructHNcmpc
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
אָרַב (arab) is a primitive root meaning to lie in wait or ambush. It covers actions like lurking or setting an ambush, with forms in Qal, Piel, and Hiphil that indicate different nuances of waiting or attacking. The entries consistently emphasize its hostile connotation.
אָרַב vb. lie in wait
Qal lie in wait (with hostile purpose)
Pi. Pt. pl. liers-in-wait
Hiph. Impf. but txt. dub.
base
H693 אָרַב lie in wait
693 'arab aw-rab'
a primitive root; to lurk:--(lie in) ambush(-ment), lay (lie
in) wait.
אָרַב (a.rav) — to ambush.
1) to lie in wait, ambush, lurk
1a) (Qal)
1a1) to lie in wait
1a2) ambush (participle as subst)
1b) (Piel) ambushers, liers-in-wait (pl. participle)
1c) (Hiphil) to lay an ambush
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
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…
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3mp