Proverbs 20:17 — Word Study
WLCעָרֵ֣ב לָ֭אִישׁ לֶ֣חֶם שָׁ֑קֶר וְ֝אַחַ֗ר יִמָּֽלֵא־ פִ֥יהוּ חָצָֽץ׃
BSAFoodlechem [bread, grain, or deceitful gain] gained by fraudsheqer [through, or as a result of, deceit, falsehood, or dishonesty] is sweetʻârêb [seems, appears, pleasant, delightful, or tasty] to a manʼîysh [a person, individual, or human] but laterʼachar [however, or afterwards, afterwards, or in the end] his mouthpeh [lips, or the edge of something] is full ofmâlêʼ▸ [will be, or becomes, filled, or complete, with, or containing] gravelchâtsâts [small stones, sharp grit, or sand]
| Greek | English | Parsing |
|---|---|---|
| עָרֵ֣ב | [is] sweet | Adj |
| לָ֭אִישׁ | to person | Preposition, noun common masculine singular absolute |
| לֶ֣חֶם | food of | Noun common, masculine singular construct |
| שָׁ֑קֶר | falsehood | Noun common, masculine singular absolute |
| וְ֝אַחַ֗ר | and after | Conjunction |
| יִמָּֽלֵא־ | it will be filled | Verb, Niphal, imperfect third person masculine singular |
| פִ֥יהוּ | mouth his | Noun common masculine singular construct, suffix |
| חָצָֽץ׃ | gravel | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Food gained by fraud is sweet to a man, but later his mouth is full of gravel. |
| KJV | Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel. |
| ASV | Bread of falsehood is sweet to a man; But afterwards his mouth shall be filled with gravel. |
| YLT | Sweet to a man [is] the bread of falsehood, And afterwards is his mouth filled [with] gravel. |
| WEB | Fraudulent food is sweet to a man, but afterwards his mouth is filled with gravel. |
| BBE | Bread of deceit is sweet to a man; but after, his mouth will be full of sand. |
Where they part company is on the interpretation of the sweetness and the consequences — see How Translations Differ.
The sentence presents a main clause followed by a contrasting adverbial phrase and a consequence clause, emphasizing the shift from sweetness to bitterness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָלֵא
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 20:17
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 on Dishonestygenerated
Proverbs 20:17 presents a stark contrast between the immediate allure of dishonest gain and the harsh reality that follows. The surrounding verses emphasize the importance of integrity and the consequences of deceitful actions. This wisdom literature serves as a guide for ethical behavior and the long-term effects of one's choices, as seen in the broader context of Proverbs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 4:17 | For they eat the bread of wickedness and drink the wine of violence. |
| 2 | Proverbs 9:17–18 | “Stolen water is sweet, and bread eaten in secret is tasty!” |
| 3 | Genesis 3:6–7 | When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it. |
| 4 | Job 20:12–20 | Though evil is sweet in his mouth and he conceals it under his tongue, |
| 5 | Ecclesiastes 11:9 | Rejoice, O young man, while you are young, and let your heart be glad in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these things God will bring you to judgment. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עָרֵב, 'a.Revgenerated
The word עָרֵב ('arev) is an adjective meaning 'sweet' or 'pleasant.' It is derived from the root עָרַב (H6149), which also conveys the idea of something being delightful. In this verse, it describes the deceptive sweetness of food gained through fraud, suggesting an initial pleasurable experience.
The use of this term highlights the contrast between the deceptive nature of such gain and the eventual bitterness that follows, as indicated by the latter part of the verse.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, using terms like sweet for עָרֵב and gravel for חָצָץ.
Sentence Structuregenerated
The main verb in this verse is יִמָּֽלֵא (yi.ma.le'), meaning 'will be filled,' which governs the structure. The sentence begins with a description of the sweet food gained by fraud, followed by a contrasting statement about the mouth being filled with gravel.
The Hebrew structure emphasizes the contrast between the initial sweetness and the eventual harsh reality, using a clear progression from the subject to the consequences.
In plain words — the whole versegenerated
Proverbs 20:17 teaches that food gained through deceit may seem sweet at first, but later it leads to regret, as one's mouth becomes filled with gravel. This highlights the dangers of dishonest gain and the importance of integrity.
Frequently Asked Questionsgenerated
It suggests that dishonest gain may initially seem appealing or rewarding.
This indicates the painful consequences that follow deceitful actions.
It aligns with the broader theme in Proverbs that emphasizes wisdom, integrity, and the consequences of one's actions.
The verse warns against the allure of dishonest gain and encourages a commitment to integrity.
Reflection Questionsgenerated
- In what areas of my life might I be tempted to take shortcuts or act dishonestly?
- How can I ensure that my actions align with my values and principles?
- What are some examples of how dishonesty can lead to negative consequences in life?
- How can I encourage others to value honesty and integrity in their dealings?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced Proverbs for moral instruction. Here, a quotation from Bede illustrates the moral implications of the verse.
Sweet is the bread of falsehood to a man, etc. In whichever member one has sinned more, in that member he will suffer greater torment in retribution.Early Church Fathers on Proverbs 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 20:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBread of deceit [is] sweet to a man,.... Which may be understood of sin in general, which is bread to the sinner, he eats it: it is called "the bread of wickedness", Proverbs 4:17; but it is but poor
Read John Gill on Proverbs 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel. Bread of deceit - bread obtained by deceit (Proverbs 4:17; Proverbs 23:3).
Read Robert Jamieson on Proverbs 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBread of deceit; gain or pleasure procured by unrighteous courses. His mouth shall be filled with gravel; it shall be bitter and pernicious at last, like gritty bread, which offends the teeth and stomach. It will certainly bring upon him the horrors of a guilty conscience, and the wrath and judgments of the Almighty God.
Read Matthew Poole on Proverbs 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 20:17 Bread of deceit [is] sweet to a man; but afterwards his mouth shall be filled with gravel.Ver. 17. Bread of deceit is sweet to a man.] Sin’ s murdering morsels will deceive those that devour them. There is a deceitfulness in all sin, a lie in all vanity. The stolen waters of adultery are sweet, but bitterness in the end: such sweet meat hath sour sauce. Commodities craftily or cruelly compassed, yield a great deal of content for present. But when the unconscionable cormorant hath "swallowed down such riches, he shall vomit them up again; God shall cast them out of his belly." Either by remorse and restitution in the meantime, or with despair and impenitent horror hereafter.…
Read John Trapp on Proverbs 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Bread of deceit is sweet] Property acquired by falsehood, speculation, c., without labour, is pleasant to the unprincipled, slothful man but there is a curse in it, and the issue will prove it.
Read AdamClarke on Proverbs 20 →CambridgeThe Cambridge Bible for Schools and Colleges17. Bread of deceit] or of falsehood, R.V., i.e. bread (or whatever else that word represents) gotten by dishonest and deceitful methods. with gravel] Comp. Lamentations 3:16.
Read Cambridge on Proverbs 20 →Albert Barnes1798–1870Barnes' Notes on the Bible“To eat gravel” was a Hebrew Lamentations 3:16, and is an Arabic, phrase for getting into trouble. So “bread,” got by deceit, tastes sweet at first, but ends by leaving the hunger of the soul unsatisfied.
Read Albert Barnes on Proverbs 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Bread of deceit — Enjoyments and possessions acquired by fraud, or any illicit means. (Compare Proverbs 23:3; Proverbs 9:17.) Filled with gravel — Comp. Lamentations 3:16.
Read Daniel Denison Whedon on Proverbs 20 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Food gained by fraud is sweet to a man, but later his mouth is full of gravel.
Fraudulent food is sweet to a man, but afterwards his mouth is filled with gravel.
Food gained by fraud is sweet to a man, but later his mouth is full of gravel.
Bread gained by deceit tastes sweet to a person, but afterward his mouth will be filled with gravel.
Tyndale line
Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.
Bread of falsehood is sweet to a man; But afterwards his mouth shall be filled with gravel.
Bread of falsehood is sweet to a man; but afterwards his mouth shall be filled with gravel.
Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.
The bread of deceit is sweete to a man: but afterward his mouth shalbe filled with grauel.
Strictly literal
Bread of falsehood is sweet to a man, but afterwards his mouth shall be filled with gravel.
Sweet to a man [is] the bread of falsehood, And afterwards is his mouth filled [with] gravel.
The bread of falsehood [is] sweet to a man, || And afterward his mouth is filled [with] gravel.
Bread of falsehood is pleasant to a man; but afterward his mouth will be filled with gravel-stones.
Bread gained by deceit tastes sweet, but afterward his mouth will be full of gravel.
From the Latin
The bread of lying is sweet to a man: but afterwards his mouth shall be filled with gravel.
Simplified
Food you get by cheating may taste sweet, but afterwards it will be like a mouthful of gravel.
Bread of deceit is sweet to a man; but after, his mouth will be full of sand.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, indicating a consistent understanding of the text across these traditions.
עָרֵ֣ב לָ֭אִישׁ לֶ֣חֶם שָׁ֑קֶר וְ֝אַחַ֗ר יִמָּֽלֵא־ פִ֥יהוּ חָצָֽץ׃
8 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 20:17
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.
עָרֵב (areb) is an adjective meaning 'sweet' or 'pleasant.' It is derived from the root word עָרַב (H6149). The entries consistently emphasize its connotation of sweetness and pleasantness.
עָרֵב adj. sweet, pleasant
base
H6156 עָרֵב
6156 `areb aw-rabe'
from 6149; pleasant:--sweet.
see HEBREW for 06149
עָרֵב (a.rev) — sweet.
sweet, pleasant
Adj — AdjHAamsa
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — 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…
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
N-ms — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Conj | Adv — ConjunctionHC/Acmsa
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
חָצָץ (chatsats) refers to gravel, described as something that is cut or divided. The word is built from the root meaning 'to cut' and can also denote an arrow. The entries consistently focus on its meaning related to gravel and do not present any significant disagreements.
חָצָץ n.[m.] gravel (as divided, comminuted)
base
H2687 חָצָץ
2687 chatsats khaw-tsawts'
from 2687; properly, something cutting; hence, gravel (as
grit); also (like 2671) an arrow:--arrow, gravel (stone).
see HEBREW for 02687
see HEBREW for 02671
חָצָץ (cha.tsats) — gravel.
gravel
N-ms — Noun common · masculine singular absoluteHNcmsa
grav'-el (chatsats, from root chatsats, "to divide." Kindred roots have the meaning of "to cut," "to hew," "to sharpen," hence chets, "arrow" (2Ki 13:17; Ps 64:7 and often); compare Arabic chacca, "to fall to the lot of," chiccah, "portion"): In Pr 20:17, we have:
"Bread of falsehood is sweet to a man;
But afterwards his mouth shall be filled with gravel."
And in La 3:16:
"He hath also broken my teeth with gravel stones; he
hath covered me with ashes."
The only other occurrence of the word is in Ps 77:17, where it is the equivalent of chets, "arrow" (see supra):
"The clouds poured out water;
The skies sent out a sound:
→ FIGURATIVE Pr 20:17