Proverbs 29:12 — Word Study
WLCמֹ֭שֵׁל מַקְשִׁ֣יב עַל־ דְּבַר־ שָׁ֑קֶר כָּֽל־ מְשָׁרְתָ֥יו רְשָׁעִֽים׃
BSAIf a rulermâshal [in authority, leader] listensqâshab [attending to, heeds] toʻal liesdâbâr [deception, falsehood] allkôl [everything, every single one] his officialsshârath [servants, ministers] will be wickedrâshâʻ [become, prove to be, morally wrong, guilty of sin]
| Greek | English | Parsing |
|---|---|---|
| מֹ֭שֵׁל | a ruler | Verb, Qal, participle (active) masculine singular |
| מַקְשִׁ֣יב | [who] pays attention | Verb, Hiphil, participle (active) masculine singular |
| עַל־ | on | Preposition |
| דְּבַר־ | a word of | Noun common, masculine singular construct |
| שָׁ֑קֶר | falsehood | Noun common, masculine singular absolute |
| כָּֽל־ | all | Noun common, masculine singular construct |
| מְשָׁרְתָ֥יו | servants his | Verb piel participle (active) masculine plural common, suffix |
| רְשָׁעִֽים׃ | [will be] wicked | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If a ruler listens to lies, all his officials will be wicked. |
| KJV | If a ruler hearken to lies, all his servants are wicked. |
| ASV | If a ruler hearkeneth to falsehood, All his servants are wicked. |
| YLT | A ruler who is attending to lying words, All his ministers [are] wicked. |
| WEB | If a ruler listens to lies, all of his officials are wicked. |
| BBE | If a ruler gives attention to false words, all his servants are evil-doers. |
Where they part company is in the rendering of מַקְשִׁ֣יב and רְשָׁעִֽים — see How Translations Differ.
The sentence is structured around a conditional statement, indicating the cause and effect of the ruler's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָשַׁל
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 29:12
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 for Rulersgenerated
Proverbs 29:12 offers insight into the consequences of a ruler's choices, emphasizing that if a leader is swayed by falsehoods, it will corrupt those who serve him. This theme is echoed throughout the book of Proverbs, which often contrasts wisdom and folly in leadership, as seen in Proverbs 20:8 and Proverbs 25:23.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 20:8 | A king who sits on a throne to judge sifts out all evil with his eyes. |
| 2 | Proverbs 25:23 | As the north wind brings forth rain, so a backbiting tongue brings angry looks. |
| 3 | 1 Samuel 22:8–23 | Is that why all of you have conspired against me? Not one of you told me that my own son had made a covenant with the son of Jesse. Not one of you has shown concern for me or revealed to me that my son has stirred up my own servant to lie in wait against me, as is the case today.” |
| 4 | 1 Samuel 23:19–23 | Then the Ziphites came up to Saul at Gibeah and said, “Is not David hiding among us in the strongholds at Horesh, on the hill of Hachilah south of Jeshimon? |
| 5 | 2 Samuel 3:7–11 | Meanwhile, Saul had a concubine named Rizpah, the daughter of Aiah. So Ish-bosheth questioned Abner, “Why did you sleep with my father’s concubine?” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — מֹ֭שֵׁל, Mo.shelgenerated
The word מֹשֵׁל (Mo.shel) is a participle form of the verb מָשַׁל (mashal), meaning 'to rule.' It indicates an active role in leadership, highlighting the authority and responsibility of the ruler. This form suggests ongoing action, implying that the ruler is currently in a position of power.
In this verse, the focus is on the impact of the ruler's actions on those around him. The choice to listen to lies can lead to a corrupt environment, affecting all officials under his authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses listens for the Hebrew word מַקְשִׁ֣יב and wicked for רְשָׁעִֽים.
Sentence Structuregenerated
The finite verb מַקְשִׁ֣יב (makshiv), meaning 'listens,' governs the entire verse, indicating that the ruler's action is central. The structure follows a cause-and-effect pattern: if the ruler listens to lies, then the outcome is that his officials will be wicked.
The sentence is constructed with a main clause followed by a conditional phrase, which establishes the relationship between the ruler's listening and the resulting behavior of his officials.
Septuagint Backgroundgenerated
The Septuagint translates מֹשֵׁל as βασιλέως (basileōs), meaning 'king' or 'ruler,' which emphasizes the authority of the leader in a broader sense.
The choice of ὑπακούοντος for מַקְשִׁ֣יב indicates an emphasis on obedience or attentiveness to what is heard, suggesting a deeper implication that the ruler's listening should align with righteousness.
In plain words — the whole versegenerated
Proverbs 29:12 says that if a ruler listens to lies, all his officials will become wicked. This highlights the importance of truth in leadership and how it affects those who serve under the ruler.
Frequently Asked Questionsgenerated
It means that the ruler is accepting false information or deception, which can lead to poor decisions and corrupt leadership.
When a ruler listens to lies, it creates an environment where dishonesty can thrive, leading his officials to act wickedly.
The term 'wicked' refers to moral wrongdoing, indicating that the officials will act in ways that are sinful or unjust.
It serves as a reminder that leaders must seek truth and wisdom to ensure their decisions positively influence those they lead.
Reflection Questionsgenerated
- What are some ways I can ensure I am listening to the truth in my own leadership roles?
- How do I respond when I am faced with false information?
- In what ways can I encourage honesty among those I lead?
- What steps can I take to hold myself accountable to the truth?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 29:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf a ruler hearken to lies,.... To men that tell them in order to soothe and flatter him, or to hurt the character and reputation of others, that they may raise their own: rulers should not listen to
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf a ruler hearken to lies, all his servants are wicked. If a ruler hearken to lies, all his servants (are) wicked - for they are sure to imitate him. As is the master, so will be his men.
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf a ruler hearken to lies, delight in flatteries or calumnies, or any lying words or deceitful and wicked practices, all his servants are wicked; partly because he chooseth only such for his service; and partly because they are either corrupted by his example, or engaged by their place and interest to please him, and comply with his base lusts.
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:12 If a ruler hearken to lies, all his servants [are] wicked.Ver. 12. If a ruler hearken to lies, all his servants are wicked.] He shall have his Aiones and Negones, that will say as he says, and fit his humour to a hair, as Doeg did Saul’ s, as the false prophets did Ahab’ s, as Herod’ s courtiers did him on his birthday feast, &c. These were fit helves for such hatchets, fit lettuce for such lips, fit servants for such masters. “ Mobile mutatur semper eum principe vulgus.” Claudian. Like prince, like people. The common sort are like a flock of cranes; as the first fly, all follow. Or as in a beast, the whole body follows the head. Rulers are the looking glasses according to…
Read John Trapp on Proverbs 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) If a ruler hearken to lies, all his servants are wicked.—If a ruler shows that he likes adulation and falsehood rather than unpleasant truths, his attendants will provide him with what he wishes. (Comp. Sir 10:2.) So Jeremiah complains (Jeremiah 5:31) that prophets, priests, and people were all wilfully deceiving each other.
Read Charles John Ellicott on Proverbs 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. If a ruler hearken to lies] Wherever the system of espionage is permitted to prevail, there the system of falsity is established; for he who is capable of being a spy and informer, is not only capable of telling and swearing lies, but also of cutting his king's or even his father's throat. I have seen cases, where the same spy received pay from both parties, and deceived both.
Read AdamClarke on Proverbs 29 →CambridgeThe Cambridge Bible for Schools and Colleges12. Comp. “As is the judge of his people, so are his ministers; And as is the ruler of the city, such are all they that dwell therein.” Sir 10:2.
Read Cambridge on Proverbs 29 →Albert Barnes1798–1870Barnes' Notes on the BibleAll his servants are wicked - They know what will please, and they become informers and backbiters.
Read Albert Barnes on Proverbs 29 →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
If a ruler listens to lies, all his officials will be wicked.
If a ruler listens to lies, all of his officials are wicked.
If a ruler listens to lies, all his officials will be wicked.
If a ruler listens to lies, all his ministers will be wicked.
Tyndale line
If a ruler hearken to lies, all his servants are wicked.
If a ruler hearkeneth to falsehood, All his servants are wicked.
If a ruler hearkeneth to falsehood, all his servants are wicked.
If a ruler hearkeneth to lies, all his servants are wicked.
Of a prince that hearkeneth to lyes, all his seruants are wicked.
Strictly literal
If a ruler hearken to lying words, all his servants are wicked.
A ruler who is attending to lying words, All his ministers [are] wicked.
A ruler who is attending to lying words, || All his ministers [are] wicked.
If a ruler listen to the word of falsehood, all his servants become wicked.
If a ruler pays attention to lies, all his officials will be wicked.
From the Latin
A prince that gladly heareth lying words, hath all his servants wicked.
Simplified
A ruler who listens to lies will have nothing but wicked officials.
If a ruler gives attention to false words, all his servants are evil-doers.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with the Septuagint providing a different arrangement but retaining the same essential meaning regarding the consequences of a ruler's listening.
מֹ֭שֵׁל מַקְשִׁ֣יב עַל־ דְּבַר־ שָׁ֑קֶר כָּֽל־ מְשָׁרְתָ֥יו רְשָׁעִֽים׃
6 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 29:12
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.
מָשַׁל (mashal) is a Hebrew verb meaning to rule or have dominion. It can refer to human authority, the dominion of heavenly bodies, or God's sovereignty. The word has a Qal form indicating direct rule and a Hiphil form that implies causing someone to rule or exercising dominion.
מָשַׁל vb. rule, have dominion, reign
Qal
human subj., rule, have dominion over
of heavenly bodies
of God
Hiph. cause to rule; exercise dominion
base
H4910 מָשַׁל rule, have dominion, reign .. human subj., rule, have dominion over
. of heavenly bodies
. of God
. cause to rule; exercise dominion
4910 mashal maw-shal'
a primitive root; to rule:--(have, make to have) dominion,
governor, X indeed, reign, (bear, cause to, have)
rule(-ing, -r), have power.
מָשַׁל (ma.shal) — to rule.
1) to rule, have dominion, reign
1a) (Qal) to rule, have dominion
1b) (Hiphil)
1b1) to cause to rule
1b2) to exercise dominion
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
rool'-er:
1. In the Old Testament:
(1) moshel, "ruler," "prince," "master" (tyrant), applied to Joseph in Egypt (Ge 45:8; compare Ps 105:21); to the Philistines (Jud 15:11); to David's descendants, the future kings of Israel (2Ch 7:18; compare Jer 33:26); to Pharaoh (Ps 105:20); to a wicked prince, a tyrant (Pr 28:15; compare Isa 14:5; 49:7); to theocratic king, the Messiah (Mic 5:2); it is often used in…
קָשַׁב (qashab) is a Hebrew verb meaning to listen or pay attention, particularly with reference to inclining one's ears. It encompasses actions like hearkening and giving heed. The word appears in contexts such as Isaiah 32:3, where it emphasizes attentiveness. The entries consistently describe its usage in both the Qal and Hiphil forms.
[קָשַׁב] 46 vb. incline, attend, of ears
Qal Is 32:3
Hiph. give attention
base
H7181 קָשַׁב incline, attend, of ears
7181 qashab kaw-shab'
a primitive root; to prick up the ears, i.e.
hearken:--attend, (cause to) hear(-ken), give heed, incline,
mark (well), regard.
קָשַׁב (qa.shav) — to listen.
1) to hear, be attentive, heed, incline (of ears), attend (of ears), hearken, pay attention, listen
1a) (Qal) incline, attend (of ears), hearken, pay attention, listen
1b) (Hiphil) to pay attention, give attention
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
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
Prep — 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
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-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…
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
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כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
שָׁרַת (sharath) is a Hebrew verb meaning to minister or serve. It is derived from a primitive root that conveys the idea of attending to someone as a servant or worshipper. The entries indicate its use in contexts related to ministry and service, particularly in the Piel form, which emphasizes active participation in serving.
[שָׁרַת] 97 vb. Pi. minister, serve
base
H8334 שָׁרַת Pi. minister, serve
8334 sharath shaw-rath'
a primitive root; to attend as a menial or worshipper;
figuratively, to contribute to:--minister (unto), (do)
serve(- ant, -ice, -itor), wait on.
שָׁרַת (sha.rat) — to minister.
(Piel) to minister, serve, minister to
V-Piel | Suff — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp3ms
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa