Proverbs 26:23 — Word Study
WLCכֶּ֣סֶף סִ֭יגִים מְצֻפֶּ֣ה עַל־ חָ֑רֶשׂ שְׂפָתַ֖יִם דֹּלְקִ֣ים וְלֶב־ רָֽע׃
BSALike glazekeçeph [shiny lead glaze, silver dross] coveringtsâphâh an earthen vesselcheres [clay, pottery] are burningdâlaq [fervent, pursuing] lipssâphâh [language, speech] and a wickedraʻ [evil, bad] heartlêb [feelings, will, intellect]
| Greek | English | Parsing |
|---|---|---|
| כֶּ֣סֶף | silver of | Noun common, masculine singular construct |
| סִ֭יגִים | dross | Noun common, masculine plural absolute |
| מְצֻפֶּ֣ה | overlaid | Verb, Pual, participle (passive) masculine singular |
| עַל־ | on | Preposition |
| חָ֑רֶשׂ | earthenware | Noun common, masculine singular absolute |
| שְׂפָתַ֖יִם | lips | Noun common, feminine dual absolute |
| דֹּלְקִ֣ים | burning | Verb, Qal, participle (active) masculine plural |
| וְלֶב־ | and a heart of | Conjunction, noun common masculine singular construct |
| רָֽע׃ | evil | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like glaze covering an earthen vessel are burning lips and a wicked heart. |
| KJV | Burning lips and a wicked heart are like a potsherd covered with silver dross. |
| ASV | Fervent lips and a wicked heart Are like an earthen vessel overlaid with silver dross. |
| YLT | Silver of dross spread over potsherd, [Are] burning lips and an evil heart. |
| WEB | Like silver dross on an earthen vessel are the lips of a fervent one with an evil heart. |
| BBE | Smooth lips and an evil heart are like a vessel of earth plated with silver waste. |
Where they part company is רָֽע׃ — see How Translations Differ.
The sentence presents a single main clause that draws a comparison, emphasizing the deceptive nature of speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָפָה
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 26:23
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 — Proverbs on Speech and Deceitgenerated
Proverbs 26:23 illustrates the deceptive nature of speech, comparing it to a shiny glaze that can mask the true quality of the vessel underneath. This verse is part of a broader discussion in Proverbs that warns against the dangers of deceitful words and the wickedness of the heart, as seen in the surrounding verses, including Proverbs 26:22 and Proverbs 26:24.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:18 | The one who conceals hatred has lying lips, and whoever spreads slander is a fool. |
| 2 | 2 Samuel 20:9–10 | “Are you well, my brother?” Joab asked Amasa. And with his right hand Joab grabbed Amasa by the beard to kiss him. |
| 3 | Ezekiel 33:31 | So My people come to you as usual, sit before you, and hear your words; but they do not put them into practice. Although they express love with their mouths, their hearts pursue dishonest gain. |
| 4 | Luke 22:47–48 | While He was still speaking, a crowd arrived, led by the man called Judas, one of the Twelve. He approached Jesus to kiss Him. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — מְצֻפֶּ֣ה, me.tzu.Pehgenerated
The word מְצֻפֶּ֣ה (me.tzu.Peh) comes from the verb צָפָה (tsaphah), meaning to overlay or cover. In this context, it conveys the idea of something being coated or concealed, emphasizing the deceptive nature of the lips and heart.
As a Pual participle, it indicates a passive action, suggesting that the lips are not just burning but are actively covering something beneath them — the wicked heart. The implication is that the outward appearance of speech can hide deeper, more malevolent intentions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term overlaid to describe the action of covering. The KJV and ASV also use covered, maintaining the sense of concealment.
Where translations differ is in the rendering of רָֽע׃ — evil (BSB, KJV, ASV, YLT, WEB, BBE) versus bad (ILT). This highlights a subtle distinction in the moral quality being described.
Sentence Structuregenerated
The finite verb מְצֻפֶּ֣ה governs the sentence, with the main clause describing the comparison. The structure emphasizes the relationship between the burning lips and the wicked heart, both being likened to the glaze on the vessel.
The Hebrew word order places the subject 'burning lips and a wicked heart' before the comparison, highlighting the deceptive nature of speech as the focal point of the verse.
Septuagint Backgroundgenerated
The Septuagint translates מְצֻפֶּ֣ה as a form of διδόμενον, which can imply giving or presenting. This choice suggests a focus on the act of presenting a false front rather than merely covering something up.
This reflects a broader interpretation of the Hebrew text, indicating that the lips not only conceal but also actively present a deceptive facade.
In plain words — the whole versegenerated
Proverbs 26:23 compares burning lips and a wicked heart to a shiny glaze on a clay pot. This suggests that just as the glaze can hide the true nature of the vessel, so can deceitful speech conceal evil intentions.
Frequently Asked Questionsgenerated
Burning lips refer to speech that is fervent or passionate but can also indicate deceitful or harmful words.
The wicked heart signifies that the true intentions behind the speech are evil, suggesting a disconnect between what is said and what is felt.
The glaze represents a superficial layer that can mask imperfections, similar to how deceitful words can hide true feelings or intentions.
It warns that not all words are trustworthy and encourages discernment in understanding the true motives behind what people say.
Reflection Questionsgenerated
- In what ways can I ensure that my words reflect my true intentions?
- How can I discern when someone is speaking deceitfully?
- What steps can I take to cultivate a pure heart that aligns with my speech?
- How does this verse challenge my understanding of honesty in communication?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 26:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBurning lips, and a wicked heart,.... Either burning with wrath and malice; breathing out threatenings and slaughter; pursuing men with reproaches and slanders, arising from a wicked heart: or
Read John Gill on Proverbs 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBurning lips and a wicked heart are like a potsherd covered with silver dross.
Read Robert Jamieson on Proverbs 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBurning; either, 1. With love. Words delivered with show of true and fervent affection. Or rather, 2. With malice or hatred. A slanderous or evil tongue; for this word is constantly used in a bad sense, and notes the heat of rage and persecution. Like a potsherd covered with silver dross; such a tongue and heart are of no real worth, although sometimes they make a show of it, as dross doth of silver.
Read Matthew Poole on Proverbs 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 26:23 Burning lips and a wicked heart [are like] a potsherd covered with silver dross.Ver. 23. Burning lips and a wicked heart, &c.] The tongue of the righteous is as fined silver; but glossing lips upon a false heart is no better than dross upon dirt: counterfeit friends are naught on both sides, having os maledictum et cor malum, as Luther renders this text; - a bad mouth, and a worse heart. Wicked men are said to speak with a heart and a heart, as speaking one thing and thinking another, drawing a fair glove on a foul hand. These are dangerous to be dealt withal; for, like serpents, they can sting without hissing; like cur dogs, suck your blood only with licking, and in the end…
Read John Trapp on Proverbs 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Burning lips—i.e., burning with love, while there is an evil heart within. A potsherd covered with silver dross.—Pottery glazed with dross of silver, a well-known method of ornamentation. For similar proverbs, comp. Matthew 23:27; Luke 11:39.
Read Charles John Ellicott on Proverbs 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Burning lips and a wicked heart] Splendid, shining, smooth lips; that is, lips which make great professions of friendship are like a vessel plated over with base metal to make it resemble silver; but it is only a vile pot, and even the outside is not pure.
Read AdamClarke on Proverbs 26 →CambridgeThe Cambridge Bible for Schools and Colleges23. burning] Better, fervent, R.V., with protestations of affection. a potsherd covered] The rendering, an earthen vessel overlaid, R.V. makes the meaning clearer.
Read Cambridge on Proverbs 26 →Albert Barnes1798–1870Barnes' Notes on the BibleBurning lips - i. e., “Lips glowing with, affection, uttering warm words of love,” joined with a malignant heart, are like a piece of broken earthenware from the furnace, which glitters with the
Read Albert Barnes on Proverbs 26 →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
Like glaze covering an earthen vessel are burning lips and a wicked heart.
Like silver dross on an earthen vessel are the lips of a fervent one with an evil heart.
Like glaze covering an earthen vessel are burning lips and a wicked heart.
Like a coating of glaze over earthenware are fervent lips with an evil heart.
Tyndale line
Burning lips and a wicked heart are like a potsherd covered with silver dross.
Fervent lips and a wicked heart Are like an earthen vessel overlaid with silver dross.
Fervent lips and a wicked heart are like an earthen vessel overlaid with silver dross.
Burning lips and a wicked heart are like a potsherd covered with silver dross.
As siluer drosse ouerlayde vpon a potsheard, so are burning lips, and an euill heart.
Strictly literal
Ardent lips, and a wicked heart, are [as] an earthen vessel overlaid with silver dross.
Silver of dross spread over potsherd, [Are] burning lips and an evil heart.
Silver of dross spread over potsherd, || [Are] burning lips and an evil heart.
Like silver dross laid over an earthen vessel, so are burning lips with a bad heart.
Like the glaze overlaying an earthen vessel so are burning lips and an evil heart.
From the Latin
Swelling lips joined with a corrupt heart, are like an earthen vessel adorned with silver dross.
Simplified
Smooth talking with evil intent is like a shiny lead glaze on an earthenware pot.
Smooth lips and an evil heart are like a vessel of earth plated with silver waste.
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 in their wording, with eight out of nine words matching. This indicates a strong consistency in the core message of the verse across these traditions.
כֶּ֣סֶף סִ֭יגִים מְצֻפֶּ֣ה עַל־ חָ֑רֶשׂ שְׂפָתַ֖יִם דֹּלְקִ֣ים וְלֶב־ רָֽע׃
8 of the 9 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 26:23
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.
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
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…
סִיג (sig) refers to both a movement away and dross, particularly in the context of metals like silver. The word is derived from a root meaning refuse or scoria, and it appears in Ezekiel 22:18. The lexicons consistently emphasize its meanings related to both physical movement and the impurities found in metal.
סִיג, שִׂיג n.[m.] 1. a moving back or away. 2. dross
base
H5509 סִיג, שִׂיג 1. a moving back or away. 2. dross
5509 ciyg seeg
or cuwg (Ezek. 22:18) {soog}; from 5472 in the sense of
refuse; scoria:--dross.
see HEBREW for 05472
סִיג (sig) — dross.
1) a moving back or away
2) dross (usually of silver)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
dros (sigh): The refuse of smelting of precious metal (Pr 25:4; 26:23); used figuratively of what is base or worthless (Isa 1:22,25; Eze 22:18,19; Ps 119:119).
Dross
The impurities of silver separated from the one in the process of melting (Prov. 25:4; 26:23; Ps. 119:119). It is also used to denote the base metal itself, probably before it is smelted, in Isa. 1:22, 25.
→ FIGURATIVE Ps 119:119; Pr 25:4; 26:23; Isa 1:22; Eze 22:18,19
צָפָה (tsaphah) is a Hebrew verb meaning to lay out, overlay, or cover. It can refer to actions like plating or laying over materials, particularly metals. The entries suggest a focus on the physical act of covering or overlaying, with examples including pillars overlaid with gold. There is no significant disagreement among the lexicons.
[צָפָה] 47 vb. lay out, lay over
Qal they lay out the rug!
Pi. overlay, plate
Pu. impure silver laid over a sherd; pillars overlaid with gold.
base
H6823 [צָפָה] lay out, lay over .they lay out the rug!
. overlay, plate
. impure silver laid over a sherd; pillars overlaid with gold.
6823 tsaphah tsaw-faw'
a primitive root (probably identical with 6822 through the
idea of expansion in outlook, transferring to action); to
sheet over (especially with metal):--cover, overlay.
see HEBREW for 06822
צָפָה (tsa.phah) — to overlay.
1) to lay out, lay over, overlay, cover
1a) (Piel) to overlay, plate, stud
1b) (Pual) to be laid over
V-Pual-Inf-c — Verb · Pual · participle (passive) masculine singularHVPsmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
חֶ֫רֶשׂ (cheres) refers to earthenware or pottery, including terms like sherd and potsherd. It is derived from a form that connects to other Hebrew words related to pottery. The entries consistently emphasize its use in describing clay vessels and fragments.
חֶ֫רֶשׂ n.[m.] earthenware, earthen vessel, sherd potsherd
base
H2789 חֶ֫רֶשׂ earthenware, earthen vessel, sherd potsherd
2789 cheres kheh'-res
a collateral form mediating between 2775 and 2791; a piece of
pottery:--earth(-en), (pot-)sherd, + stone.
see HEBREW for 02775
see HEBREW for 02791
חֶ֫רֶשׂ (che.re.s) — earthenware.
earthenware, clay pottery, shard, potsherd, earthen vessel
N-ms — Noun common · masculine singular absoluteHNcmsa
[POTTERY]
→ See POTTERY
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
דָּלַק (dalaq) is a Hebrew verb meaning to burn or to hotly pursue. It encompasses actions like burning, kindling, and inflaming, as well as the idea of chasing something fervently. The entries indicate its use in both literal and figurative contexts, but do not provide specific Old Testament references.
[דָּלַק] vb. burn (intrans.), hotly pursue
Qal
burn
hotly pursue
Hiph. inflame
base
H1814 [דָּלַק] burn (intrans.), hotly pursue
1814 dalaq daw-lak'
a primitive root; to flame (literally or
figuratively):--burning, chase, inflame, kindle,
persecute(-or), pursue hotly.
דָּלַק (da.laq) — to burn/pursue.
1) to burn, hotly pursue
1a) (Qal)
1a1) to burn
1a2) to hotly pursue
1b) (Hiphil)
1b1) to kindle
1b2) to inflame
Aramaic equivalent: de.laq (דְּלַק "to burn" H1815)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
→ As a punishment
→ See PUNISHMENT
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)
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…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Adj — AdjHAamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23