Proverbs 27:2 — Word Study
WLCיְהַלֶּלְךָ֣ זָ֣ר וְלֹא־ פִ֑יךָ נָ֝כְרִ֗י וְאַל־ שְׂפָתֶֽיךָ׃
BSALet anotherzûwr [someone else, a stranger] praise youhâlal▸ and notlôʼ your own mouthpeh [lips, words] a strangernokrîy [foreign, unfamiliar person] and notʼal your own lipssâphâh [language, expression]
| Greek | English | Parsing |
|---|---|---|
| יְהַלֶּלְךָ֣ | may he praise you | Verb piel imperfect third person masculine singular, suffix |
| זָ֣ר | a stranger | Adj |
| וְלֹא־ | and not | Conjunction, particle |
| פִ֑יךָ | own mouth your | Noun common masculine singular construct, suffix |
| נָ֝כְרִ֗י | a foreigner | Adj |
| וְאַל־ | and may not | Conjunction, particle |
| שְׂפָתֶֽיךָ׃ | own lips your | Noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let another praise you, and not your own mouth— a stranger, and not your own lips. |
| KJV | Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. |
| ASV | Let another man praise thee, and not thine own mouth; A stranger, and not thine own lips. |
| YLT | Let another praise thee, and not thine own mouth, A stranger, and not thine own lips. |
| WEB | Let another man praise you, and not your own mouth; a stranger, and not your own lips. |
| BBE | Let another man give you praise, and not your mouth; one who is strange to you, and not your lips. |
Where they part company is זָ֣ר — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate clauses that provide contrast.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזָר
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 27:2
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 Humilitygenerated
Proverbs 27:2 teaches that one should not boast about their own merits. Instead, it is better to let others acknowledge your qualities. This advice reflects a broader theme in Proverbs about humility and the value of external validation over self-promotion. The surrounding verses emphasize the importance of wisdom and the pitfalls of pride.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 25:27 | It is not good to eat too much honey or to search out one’s own glory. |
| 2 | 2 Corinthians 10:12–18 | We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they show their ignorance. |
| 3 | 2 Corinthians 12:11 | I have become a fool, but you drove me to it. In fact, you should have commended me, since I am in no way inferior to those “super-apostles,” even though I am nothing. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יְהַלֶּלְךָ֣, ye.ha.lel.Khagenerated
The verb הָלַל (halal) means 'to praise' and is often associated with shining or boasting. In this context, it suggests that the act of praising should come from someone else rather than oneself, highlighting the value of humility.
This construction in the verse, with the third person masculine singular suffix, indicates that it is someone else who is doing the praising, reinforcing the idea that self-praise is not appropriate.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree, with the BSB, KJV, ASV, and others rendering זָ֣ר as a stranger.
However, some versions, like the NETB and FBV, choose to render it as someone else, which shifts the focus slightly from the idea of a foreigner to a more general notion of another person.
Sentence Structuregenerated
The verse consists of two main clauses, each with its own subject and predicate. The first clause centers around the verb יְהַלֶּלְךָ֣ (may he praise you), while the second clause emphasizes the negation of self-praise.
The structure highlights the contrast between external praise and self-promotion, with the subjects clearly delineated to show the intended meaning.
Septuagint Backgroundgenerated
The Septuagint translates יְהַלֶּלְךָ֣ as σε (you), which maintains the focus on the recipient of praise. This choice aligns with the Hebrew intent of encouraging others to acknowledge one’s worth.
The Greek word ἀλλότριος for נָ֝כְרִ֗י suggests a foreign or unfamiliar person, reinforcing the idea of praise coming from outside oneself.
In plain words — the whole versegenerated
Proverbs 27:2 advises that you should not praise yourself; instead, let someone else do it. This teaching emphasizes humility and the importance of having others recognize your qualities rather than boasting about them yourself.
Frequently Asked Questionsgenerated
It means that recognition of one's qualities or achievements should come from others, not from oneself.
Self-praise can come off as arrogant or prideful, while praise from others is seen as more genuine.
In interactions, it encourages humility and suggests that we should allow our actions to speak for themselves, rather than boasting.
Yes, many passages throughout Proverbs and the New Testament emphasize humility and the value of being recognized by others.
Reflection Questionsgenerated
- In what areas of my life do I tend to boast, and how can I practice humility instead?
- How can I encourage others to recognize their own worth without them needing to boast?
- What are some examples from my life where I have seen the value of external praise?
- How can I apply the wisdom of this verse in my relationships with others?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse to emphasize the importance of humility and the dangers of self-praise.
If we did anything in those struggles for our religion that redounds to our honor in the telling, wisdom commands us to leave it to others to tell.Early Church Fathers on Proverbs 27 →
If I seem arrogant to you, it is for this reason, that I bear testimony to myself. For every person, when he wishes to bear praiseworthy testimony to himself, seems arrogant and proud.Early Church Fathers on Proverbs 27 →
No one crowns himself, and that person is justly ridiculed who devises praises for himself, for it is written, “Let your neighbor praise you, and not your own mouth;Early Church Fathers on Proverbs 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 27:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet another man praise thee, and not thine own mouth,.... Men should do those things which are praiseworthy; and should do them openly, that they may be seen and praised for them: for it is
Read John Gill on Proverbs 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet another man praise thee, and not thine own mouth; a stranger, and not thine own lips. Let another man praise thee ... a stranger, and not thine own lips.
Read Robert Jamieson on Proverbs 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleExcept it be really necessary, either for thy own just vindication, or for the honour of God, or for the edification of others, in which cases this hath been allowed and practised by wise and virtuous men, as particularly by St. Paul, .
Read Matthew Poole on Proverbs 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 27:2 Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.Ver. 2. Let another man praise thee, and not thine own mouth.] Unless it be in defence of thine innocence, as David, or when the concealing of thy goodness may turn to the hindrance of the truth, or to the hurt of the Church, or impairing of God’ s glory, as Paul. Let a man "do worthily in Ephrata," and he shall be "famous in Bethlehem"; he need not be his own trumpeter, as Jehu, the proud Pharisee, and other arrogant, vain glorious braggards. See my Common Place of Arrogance. God will take order that those that honour him be honoured of all, and that fame shall attend virtue, as the…
Read John Trapp on Proverbs 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Let another man (zar) praise thee . . . a stranger (nokhrî).—As to the difference between these words, see above on Proverbs 2:16. A higher consideration than this is suggested in 2 Corinthians 10:18.
Read Charles John Ellicott on Proverbs 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Let another man praise thee, and not thine own mouth] We have a similar proverb, which illustrates this: "Self-praise is no commendation."
Read AdamClarke on Proverbs 27 →Albert Barnes1798–1870Barnes' Notes on the BibleAnother - An “alienus” rather than “alius.” Praise to be worth anything must be altogether independent.
Read Albert Barnes on Proverbs 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Let another… praise thee… stranger — Self praise is no commendation. This proverb does not make against any person speaking modestly, when occasion calls for it, of his own acts, but is aimed at all vain boasting.
Read Daniel Denison Whedon on Proverbs 27 →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
Let another praise you, and not your own mouth— a stranger, and not your own lips.
Let another man praise you, and not your own mouth; a stranger, and not your own lips.
Let another praise you, and not your own mouth—a stranger, and not your own lips.
Let another praise you, and not your own mouth; someone else, and not your own lips.
Tyndale line
Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.
Let another man praise thee, and not thine own mouth; A stranger, and not thine own lips.
Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.
Let another man praise thee, and not thy own mouth; a stranger, and not thy own lips.
Let another man prayse thee, and not thine owne mouth: a stranger, and not thine owne lips.
Strictly literal
Let another praise thee, and not thine own mouth; a stranger, and not thine own lips.
Let another praise thee, and not thine own mouth, A stranger, and not thine own lips.
Let another praise you, and not your own mouth, || A stranger, and not your own lips.
Let another man praise thee, and not thy own mouth; a stranger, and not thy own lips.
Let someone else praise you and not your own mouth; a stranger and not your own lips.
From the Latin
Let another praise thee, and not thy own mouth: a stranger, and not thy own lips.
Simplified
Let others praise you, not you yourself; someone else, not you personally.
Let another man give you praise, and not your mouth; one who is strange to you, and not your lips.
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 rendering of this verse, with a close correspondence between the Hebrew and Greek words. The Septuagint captures the essence of the Hebrew text while presenting it in its own syntactical structure.
יְהַלֶּלְךָ֣ זָ֣ר וְלֹא־ פִ֑יךָ נָ֝כְרִ֗י וְאַל־ שְׂפָתֶֽיךָ׃
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 27:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Piel-Juss-3ms | Suff — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp2ms
זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.
[זוּר] vb. be a stranger
Qal
Pf. become estranged
Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H2114a זוּר be a stranger .. Pf. become estranged
. Pt. as adj. strange, or as noun stranger
. Pf. be estranged
. Pt. estranged
H2114b זוּר, זִיר be loathsome
2114 zuwr zoor
a primitive root; to turn aside (especially for lodging);
hence to be a foreigner, strange, profane; specifically
(active participle) to commit adultery:--(come from) another
(man, place), fanner, go away, (e-)strange(-r, thing, woman).
זוּר (zur) — be a stranger.
1) to be strange, be a stranger
1a) (Qal)
1a1) to become estranged
1a2) strange, another, stranger, foreigner, an enemy (participle)
1a3) strange woman, prostitute, harlot (meton)
1b) (Niphal) to be estranged
1c) (Hophal) to be a stranger, be one alienated
זוּר (zur) — be loathsome.
loathsome (of breath) (participle)
Adj — AdjHAamsa
Stranger
This word generally denotes a person from a foreign land residing in Palestine. Such persons enjoyed many privileges in common with the Jews, but still were separate from them. The relation of the Jews to strangers was regulated by special laws (Deut. 23:3; 24:14-21; 25:5; 26:10-13). A special signification is also sometimes attached to this word. In Gen. 23:4 it denotes one resident in a foreign land; Ex. 23:9, one who is not a Jew; Num. 3:10, one who is not of the family of Aaron; Ps. 69:8, an alien or an unknown person. The Jews were allowed to purchase strangers as slaves (
A "stranger," in the technical sense of the term, may be defined to be a person of foreign, i.e. non-Israelitish, extraction resident within the limits of the promised land. He was distinct from the proper "foreigner," inasmuch as the latter still belonged to another country, and would only visit Palestine as a traveller: he was still more distinct from the "nations," or non-Israelite peoples. The term may be compared with our expression "naturalized foreigner." The terms applied to the "stranger" have special reference to the fact of residing in the land. The existence of such a class of persons among the Israelites is easily accounted for the "mixed multitude" that accompanied them out of Egypt, (Exodus 12:38) formed one element the Canaanitish Population,which was never wholly extirpated from their native soil, formed another and…
Is sometimes used in a special sense, easily understood from the context. It usually denotes a foreigner, who is not a native of the land in which he resides, Ge 23:4. The Mosaic Law enjoined a generous hospitality towards foreign residents, saying, "Thou shalt love him as thyself," Le 19:33,34 De 10:18,19 24:17 27:19. They were subject to the law, Ex 20:10 Le 16:20, and were admitted to many of the privileges of the chosen people of God, Nu 9:14 15:14.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
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/Sp2ms
נָכְרִי (nokriy) means foreign or alien, covering a range of meanings from a foreign person to something unfamiliar or strange. It can also refer specifically to a foreign woman or harlot. The word is built from a root that suggests strangeness in various contexts.
נָכְרִי adj. foreign, alien
base
H5237 נָכְרִי foreign, alien
5237 nokriy nok-ree'
from 5235 (second form); strange, in a variety of degrees and
applications (foreign, non-relative, adulterous, different,
wonderful):--alien, foreigner, outlandish, strange(-r,
woman).
see HEBREW for 05235
נׇכְרִי (nokh.ri) — foreign.
1) foreign, alien
1a) foreign
1b) foreigner (subst)
1c) foreign woman, harlot
1d) unknown, unfamiliar (fig.)
Adj — AdjHAamsa
for'-in-er" The translation of nokhri, "unknown," "foreign," frequently rendered "stranger" (De 15:3; Ob 1:11); of toshabh, "a settler," "an alien resident" (Ex 12:45; the Revised Version (British and American) "sojourner"; compare Le 25:47; Ps 39:12); of paroikos, "dwelling near," "sojourner" (Eph 2:19, the Revised Version (British and American) sojourners").
Revised Version has "foreigner" for "stranger" (De 17:15; 23:20; 29:22; Ru 2:10;
Foreigner
A Gentile. Such as resided among the Hebrews were required by the law to be treated with kindness (Ex. 22:21; 23:9; Lev. 19:33, 34; 23:22; Deut. 14:28; 16:10, 11; 24:19). They enjoyed in many things equal rights with the native-born residents (Ex. 12:49; Lev. 24:22; Num. 15:15; 35:15), but were not allowed to do anything which was an abomination according to the Jewish law (Ex. 20:10; Lev. 17:15,16; 18:26; 20:2; 24:16, etc.).
→ FIGURATIVE Eph 2:19
See ALIENS
See GENTILES
See STRANGERS
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
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 | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp2ms