Proverbs 28:23 — Word Study
WLCמ֘וֹכִ֤יחַ אָדָ֣ם אַ֭חֲרַי חֵ֣ן יִמְצָ֑א מִֽמַּחֲלִ֥יק לָשֽׁוֹן׃
BSAHe who rebukesyâkach [honestly, with integrity, corrects, argues with] a manʼâdâm [the individual, a person] will laterʼachar [afterwards, in the future] findmâtsâʼ▸ [discover, attain] more favorchên [kindness, graciousness] than one who flatterschâlaq [deceives with smooth words, says nice things merely to flatter] with his tonguelâshôwn [the instrument of speech, language]
| Greek | English | Parsing |
|---|---|---|
| מ֘וֹכִ֤יחַ | [one who] reproves | Verb, Hiphil, participle (active) masculine singular |
| אָדָ֣ם | a person | Noun common, masculine singular absolute |
| אַ֭חֲרַי | after me | Noun common masculine plural construct, suffix |
| חֵ֣ן | favor | Noun common, masculine singular absolute |
| יִמְצָ֑א | he will find | Verb, Qal, imperfect third person masculine singular |
| מִֽמַּחֲלִ֥יק | more than [one who] makes smooth | Preposition, verb hiphil participle (active) masculine singular |
| לָשֽׁוֹן׃ | [the] tongue | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who rebukes a man will later find more favor than one who flatters with his tongue. |
| KJV | He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue. |
| ASV | He that rebuketh a man shall afterward find more favor Than he that flattereth with the tongue. |
| YLT | Whoso is reproving a man afterwards findeth grace, More than a flatterer with the tongue. |
| WEB | One who rebukes a man will afterward find more favor than one who flatters with the tongue. |
| BBE | He who says words of protest to a man will later have more approval than one who says smooth words with his tongue. |
The translations agree on the key terms, particularly מ֘וֹכִ֤יחַ and חֵ֣ן — see How Translations Differ.
The sentence has one main clause and two subordinate phrases that clarify the timing and comparison, highlighting the relationship between rebuke and flattery.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָכַח
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 28:23
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 — Wisdom on Rebuke and Flatterygenerated
Proverbs 28:23 emphasizes the value of honest correction over insincere praise. The surrounding verses discuss the consequences of greed and the importance of trusting in the Lord, framing the idea that integrity in speech leads to better outcomes than deceitful words. This wisdom is relevant in many aspects of life, including personal relationships and community interactions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 27:5–6 | Better an open rebuke than love that is concealed. |
| 2 | 2 Samuel 12:7 | Then Nathan said to David, “You are that man! This is what the LORD, the God of Israel, says: ‘I anointed you king over Israel, and I delivered you from the hand of Saul. |
| 3 | 1 Kings 1:23–32 | So the king was told, “Nathan the prophet is here.” And Nathan went in and bowed facedown before the king. |
| 4 | Psalm 141:5 | Let the righteous man strike me; let his rebuke be an act of loving devotion. It is oil for my head; let me not refuse it. For my prayer is ever against the deeds of the wicked. |
| 5 | Matthew 18:15 | If your brother sins against you, go and confront him privately. If he listens to you, you have won your brother over. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מ֘וֹכִ֤יחַ, mo.Khi.achgenerated
The word יָכַח (yakach) is a Hiphil participle meaning 'to rebuke' or 'to correct.' It conveys the act of arguing or convincing someone of their wrongdoings and is often used in the context of judgment and justification. This word is significant in the verse as it highlights the importance of honest correction.
In this verse, the participle form indicates an ongoing action, emphasizing that the act of rebuking is not just a one-time event but a part of a broader relationship dynamic. The integrity of the rebuker is crucial, as it sets the stage for future favor.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the key term is rebukes, which is consistent across the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is יִמְצָ֑א, he will find, which governs the entire structure. The sentence is constructed with a subject noun phrase followed by a prepositional phrase that elaborates on the conditions of finding favor.
The structure emphasizes the comparison between the outcomes of rebuke and flattery, with the subject and objects clearly defined, showcasing the relationship between actions and their consequences.
Septuagint Backgroundgenerated
The Septuagint translates מ֘וֹכִ֤יחַ as ἐλέγχει, meaning 'to reprove' or 'to correct.' This choice highlights the interpretative aspect of the Hebrew word, focusing on the corrective nature of rebuke.
For חֵ֣ן, the LXX uses χάριν, which conveys the idea of grace or favor, aligning closely with the Hebrew meaning but emphasizing the graciousness of the outcome.
In plain words — the whole versegenerated
Proverbs 28:23 teaches that correcting someone honestly is better than flattering them with sweet words. The verse shows that while flattery may seem pleasant, true favor comes from integrity and honesty.
Frequently Asked Questionsgenerated
To rebuke someone means to correct or argue with them about their wrongdoings, often with the intention of helping them improve.
Rebuke is seen as more favorable because it promotes honesty and integrity, leading to genuine relationships, while flattery can be deceitful and insincere.
You can apply this verse by being honest in your feedback to others, prioritizing constructive criticism over insincere compliments.
Flattery can lead to mistrust and superficial relationships, as it often lacks sincerity and can mislead individuals about their behavior.
Reflection Questionsgenerated
- In what situations have I seen the value of honest correction over flattery?
- How can I practice giving constructive feedback in my relationships?
- What are some ways I can discern when someone is being sincere versus when they are flattering?
- How does this verse challenge my understanding of honesty in communication?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 28:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that rebuketh a man,.... His friend and acquaintance, for any fault committed by him; which reproof he gives in a free and faithful manner, yet kind, tender, and affectionate.
Read John Gill on Proverbs 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue. He that rebuketh a man, afterwards , [when the rebuked man shall find that the rebuke was for his good.
Read Robert Jamieson on Proverbs 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAfterwards; when he comes calmly to consider the fidelity of the reprover, and the benefit coming to himself by the reproof, and withal the baseness and mischief of flattery.
Read Matthew Poole on Proverbs 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 28:23 He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.Ver. 23. He that rebuketh a man shall find, &c.] He that binds a madman, or rouseth up one in a lethargy, hath but little thank for present; so here. In the sweating sickness, they that were kept awake escaped; but the sickness was deadly to them that were suffered to sleep. Let us keep one another awake, saith a reverend man, - an unpleasing work on both sides, but we shall one day thank such. See how well Master Gilpin’ s plain dealing with the Bishop of Durham succeeded, in his Life written by Bishop Carlton, p. 58. Dr Sibbes.
Read John Trapp on Proverbs 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) He that rebuketh a man, afterwards shall find more favour . . .—i.e., when the man reproved comes to his senses, and finds how true a friend the reprover has been to him. Or, the words may perhaps mean, He that rebuketh a man (that is going) backwards. (Compare Jeremiah 7:24, and James 5:20.)
Read Charles John Ellicott on Proverbs 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Rebuketh — Reproves, admonishes. “Those reformed by admonition will afterward be grateful to their monitors.” — Stuart. A proverb often verified. Comp. Proverbs 27:6.
Read Daniel Denison Whedon on Proverbs 28 →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
He who rebukes a man will later find more favor than one who flatters with his tongue.
One who rebukes a man will afterward find more favor than one who flatters with the tongue.
He who rebukes a man will later find more favor than one who flatters with his tongue.
The one who reproves another will in the end find more favor than the one who flatters with the tongue.
Tyndale line
He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.
He that rebuketh a man shall afterward find more favor Than he that flattereth with the tongue.
He that rebuketh a man shall afterward find more favour than he that flattereth with the tongue.
He that rebuketh a man afterward shall find more favor than he that flattereth with the tongue.
He that rebuketh a man, shall finde more fauour at length, then he that flattereth with his tongue.
Strictly literal
He that rebuketh a man shall afterwards find more favour than he that flattereth with the tongue.
Whoso is reproving a man afterwards findeth grace, More than a flatterer with the tongue.
Whoever is reproving a man finds grace afterward, || More than a flatterer with the tongue.
He that reproveth a man after [my example] will obtain more grace than he that flattereth with the tongue.
Whoever disciplines someone, afterward will find more favor from him than from the one who flatters him with his tongue.
From the Latin
He that rebuketh a man, shall afterward find favour with him, more than he that by a flattering tongue deceiveth him.
Simplified
Honest criticism is appreciated later far more than flattery.
He who says words of protest to a man will later have more approval than one who says smooth words with his tongue.
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 of Proverbs 28:23 states, "He who rebukes a man will later find more favor than one who flatters with his tongue." The Septuagint, while preserving much of the same meaning, has a different structure and wording. It does not provide a direct translation but matches 5 of the 7 key words from the Masoretic Text, indicating a level of agreement in content despite differences in expression. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, so the primary comparison remains between the Masoretic Text and the Septuagint.
מ֘וֹכִ֤יחַ אָדָ֣ם אַ֭חֲרַי חֵ֣ן יִמְצָ֑א מִֽמַּחֲלִ֥יק לָשֽׁוֹן׃
5 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 28:23
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.
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
Prep — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
חֵן (chen) refers to favor or grace, encompassing meanings like kindness, beauty, and elegance. It can denote both subjective qualities, such as graciousness, and objective attributes, like pleasantness. The term appears in various contexts within the Old Testament, highlighting its multifaceted nature.
חֵן n.m. favour, grace
favour, grace, elegance
favour, acceptance
base
H2580 חֵן favour, grace . favour, grace, elegance
. favour, acceptane
2580 chen khane
from 2603; graciousness, i.e. subjective (kindness, favor) or
objective (beauty):--favour, grace(-ious), pleasant, precious,
(well-)favoured.
see HEBREW for 02603
חֵן (chen) — favor.
1) favour, grace, charm
1a) favour, grace, elegance
1b) favour, acceptance
N-ms — Noun common · masculine singular absoluteHNcmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
Prep | V-Hiphil — Preposition · verb hiphil participle (active) masculine singularHR/Vhrmsa
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
N-cs — Noun common · both singular absoluteHNcbsa
tung: Almost invariably for either lashon, or glossa the latter word with the cognates heteroglossos, "of strange tongues" (1Co 14:21), glossodes, "talkative," English Versions of the Bible "full of tongue" (Sirach 8:3; 9:18), glossotomeo, "to cut out the tongue" (2 Macc 7:4), diglossos, "double-tongued" (Sirach 5:9; 28:13). In 1Ti 3:8, however, "double-tongued" is for dilogos, literally, "two-worded." Where "tongue" in the King James Version translates dialektos (Ac 1:19; 2:8; 21:40; 22:2; 26:14), the Revised Version (British and American) has "language," while for the King James Version "in the Hebrew tongue" in Joh 5:2; Re…