Proverbs 31:26 — Word Study
WLCפִּ֭יהָ פָּתְחָ֣ה בְחָכְמָ֑ה וְתֽוֹרַת־ חֶ֝֗סֶד עַל־ לְשׁוֹנָֽהּ׃
BSAShe openspâthach■ [with skill, to express] her mouthpeh [lip, edge of something] with wisdomchokmâh [skill, prudence, or good judgment] and faithfulchêçêd [kind, merciful] instructiontôwrâh [law, guidance] is onʻal her tonguelâshôwn [language, speech]
| Greek | English | Parsing |
|---|---|---|
| פִּ֭יהָ | mouth her | Noun common masculine singular construct, suffix |
| פָּתְחָ֣ה | she opens | Verb, Qal, perfect third person feminine singular |
| בְחָכְמָ֑ה | with wisdom | Preposition, noun common feminine singular absolute |
| וְתֽוֹרַת־ | and instruction of | Conjunction, noun common feminine singular construct |
| חֶ֝֗סֶד | loyalty | Noun common, masculine singular absolute |
| עַל־ | [is] on | Preposition |
| לְשׁוֹנָֽהּ׃ | tongue her | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | She opens her mouth with wisdom, and faithful instruction is on her tongue. |
| KJV | She openeth her mouth with wisdom; and in her tongue is the law of kindness. |
| ASV | She openeth her mouth with wisdom; And the law of kindness is on her tongue. |
| YLT | Her mouth she hath opened in wisdom, And the law of kindness [is] on her tongue. |
| WEB | She opens her mouth with wisdom. Kind instruction is on her tongue. |
| BBE | Her mouth is open to give out wisdom, and the law of mercy is on her tongue. |
All translations agree on the meaning of this verse.
The structure consists of a main clause followed by two subordinate phrases, emphasizing the qualities of her speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּתַח
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 31:26
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 — The Virtuous Womangenerated
Proverbs 31:26 is part of a passage that describes the attributes of a virtuous woman. This woman is portrayed as wise and kind, using her words to uplift and guide those around her. The surrounding verses highlight her strength, honor, and the respect she garners from her family, illustrating an ideal model of womanhood in biblical literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 31:8–9 | Open your mouth for those with no voice, for the cause of all the dispossessed. |
| 2 | Judges 13:23 | But his wife replied, “If the LORD had intended to kill us, He would not have accepted the burnt offering and the grain offering from our hands, nor would He have shown us all these things or spoken to us this way.” |
| 3 | 1 Samuel 25:24–31 | She fell at his feet and said, “My lord, may the blame be on me alone, but please let your servant speak to you; hear the words of your servant. |
| 4 | 2 Samuel 20:16–22 | a wise woman called out from the city, “Listen! Listen! Please tell Joab to come here so that I may speak with him.” |
| 5 | 2 Kings 22:15–20 | And Huldah said to them, “This is what the LORD, the God of Israel, says: ‘Tell the man who sent you |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — חָכְמָה, cha.khe.Mahgenerated
The Hebrew word חָכְמָה (*chokmah*) refers to wisdom, encompassing skill, prudence, and good judgment. It is often associated with practical knowledge and ethical considerations, particularly in areas such as governance and interpersonal relationships.
In this verse, wisdom is linked to the act of speaking, suggesting that her words are not only knowledgeable but also reflect a deep understanding and insight. The parsing indicates that it is a noun in the feminine singular form, emphasizing its significance in the context of the woman's character.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the woman speaks with wisdom and offers faithful instruction.
Sentence Structuregenerated
The finite verb פָּתְחָ֣ה, she opens, governs the entire verse. It is followed by a noun phrase that serves as the object, indicating what she opens, and a prepositional phrase that describes how she does so.
The structure emphasizes the action of speaking, with the wisdom and instruction being the qualities that characterize her speech.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word פָּתַח is translated as διήνοιχεν (*diēnoichen*), which also means 'to open.' This choice maintains the action of speaking but does not carry the same connotation of skill found in the Hebrew.
The translation reflects a more straightforward rendering, focusing on the act of opening rather than the nuanced skill implied in the original Hebrew.
In plain words — the whole versegenerated
Proverbs 31:26 describes a woman who speaks wisely and offers kind instruction. Her words reflect her understanding and skill, making her a valuable guide for those around her.
Frequently Asked Questionsgenerated
It means that when she speaks, she does so thoughtfully and insightfully, providing guidance based on her understanding.
The instruction on her tongue indicates that she is not only knowledgeable but also kind and merciful, showing her character as nurturing and supportive.
Wisdom is important because it signifies the ability to make sound judgments and provide helpful guidance, which is essential for a leader or caretaker.
This verse teaches that our words should be filled with wisdom and kindness, reflecting our character and positively influencing those around us.
Reflection Questionsgenerated
- How can I incorporate wisdom into my speech in everyday situations?
- In what ways can I show kindness and mercy in my interactions with others?
- What does it mean to you to have faithful instruction on your tongue?
- How can I learn from the example of the virtuous woman in this passage?
The early church on this verse — how the Fathers read it
Early Church Fathers often referenced this verse to discuss wisdom and mercy in speech. Their quotations illustrate the importance of these qualities in teaching and guiding others.
There is mercy on [Jesus’] tongue, and so he teaches the Law mercifully, as was said about wisdom: “But she carries on her tongue the Law and mercy.” Do not fear that you cannot fulfill the Law; flee to mercy.Early Church Fathers on Proverbs 31 →
“She has opened her mouth with care, and imposed order on her tongue,” praising creatures as creatures, the creator as creator, angels as angels, heavenly things as heavenly, earthly things as earthly, men as men, animals as animals.Early Church Fathers on Proverbs 31 →
She opened her mouth with wisdom, etc. She opened her mouth for this only, to teach wisdom, according to that of the Apostle: Let no evil word proceed from your mouth, but only that which is good for the edification of faith,Early Church Fathers on Proverbs 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 31:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShe openeth her mouth with wisdom,.... When she opens her mouth, for it is not always open, she expresses herself in a discreet and prudent manner; as well as speaks of things not foolish and
Read John Gill on Proverbs 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho can find a virtuous woman? for her price is far above rubies. The praises of a virtuous woman; forming a Hebrew acrostic. The 22 years begin with the several 22 letters of the Hebrew alphabet consecutively; M.
Read Robert Jamieson on Proverbs 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShe openeth her mouth with wisdom; she is neither sullenly silent, nor full of vain and impertinent talk, as many women are, but speaks directly and piously, as occasion offereth itself. In her tongue is the law of kindness; her speeches are not froward and provoking, as those of foolish women frequently are, but most obliging and amiable, as being guided by wisdom and grace, and not by inordinate lusts and passions. And this practice is called a law in her tongue, because it is constant and customary, and proceeds from an inward and powerful principle of true wisdom, which in a manner necessitates and constrains her to discourse like herself, so that in a moral sense she cannot speak…
Read Matthew Poole on Proverbs 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 31:26 She openeth her mouth with wisdom; and in her tongue [is] the law of kindness.Ver. 26. She openeth her mouth with wisdom.] Her mouth is not always open, but duly shut and discreetly opened - her words are few, true, and ponderous; the stream and current of her conference tends either to wisdom or kindness - that is, to duties either of piety or charity. The Jesuits forbid women to speak of God and his ways, either in good sort or in bad, and to meddle only with the distaff. But the good women in both Testaments, Abigail, Hannah, Esther, the Virgin Mary, Priscilla, Lois, &c., never heard of this new doctrine. Tatianus tells us that in the primitive Church every age and sex…
Read John Trapp on Proverbs 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) She openeth her mouth with wisdom.—She is not a mere household drudge, with no thought beyond providing food and clothing for her family. She cares for their higher interests, and knows how to guide them with her wisdom. In her tongue is the law of kindness.—Kindness is the law by which she regulates all her words.
Read Charles John Ellicott on Proverbs 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. She openeth her mouth with wisdom] 17. He comes now to the moral management of her family. 1) She is wise and intelligent; she has not neglected the cultivation of her mind. 2) She is amiable in her carriage, full of good nature, well tempered, and conciliating in her manners and address. In her tongue is the law of kindness.] This is the most distinguishing excellence of this woman. There are very few of those who are called managing women who are not lords over their husbands, tyrants over their servants, and insolent among their neighbours. But this woman, with all her eminence and excellence, was of a meek and quiet spirit. Blessed woman!
Read AdamClarke on Proverbs 31 →CambridgeThe Cambridge Bible for Schools and Colleges26. the law] “Or, teaching,” R.V. marg. The wise instruction and counsel she gives is so combined with kindness, as to win rather than compel obedience. Comp. “the gracious words which proceeded out of His lips.” Luke 4:22.
Read Cambridge on Proverbs 31 →Albert Barnes1798–1870Barnes' Notes on the BibleLaw of kindness - The words which come from the lips of the true wife are as a law giving guidance and instruction to those that hear them; but the law is not proclaimed in its sterner aspects, but
Read Albert Barnes on Proverbs 31 →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
She opens her mouth with wisdom, and faithful instruction is on her tongue.
She opens her mouth with wisdom. Kind instruction is on her tongue.
She opens her mouth with wisdom, and faithful instruction is on her tongue.
She opens her mouth with wisdom, and loving instruction is on her tongue.
Tyndale line
She openeth her mouth with wisdom; and in her tongue is the law of kindness.
She openeth her mouth with wisdom; And the law of kindness is on her tongue.
She openeth her mouth with wisdom; and the law of kindness is on her tongue.
She openeth her mouth with wisdom; and on her tongue is the law of kindness.
She openeth her mouth with wisdome, and the lawe of grace is in her tongue.
Strictly literal
She openeth her mouth with wisdom; and upon her tongue is the law of kindness.
Her mouth she hath opened in wisdom, And the law of kindness [is] on her tongue.
She has opened her mouth in wisdom, || And the law of kindness [is] on her tongue.
She openeth her mouth with wisdom, and the law of kindness is on her tongue.
She opens her mouth with wisdom and the law of kindness is on her tongue.
From the Latin
She hath opened her mouth to wisdom, and the law of clemency is on her tongue.
Simplified
She speaks wise words, and she's kind when she gives instructions.
Her mouth is open to give out wisdom, and the law of mercy is on her 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 and the Septuagint largely agree on the wording of this verse, with five of the seven words matched. The Septuagint presents a different word order and articles, which reflects its own stylistic choices rather than any significant textual variation.
פִּ֭יהָ פָּתְחָ֣ה בְחָכְמָ֑ה וְתֽוֹרַת־ חֶ֝֗סֶד עַל־ לְשׁוֹנָֽהּ׃
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 31:26
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 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/Sp3fs
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
N-ms — Noun common · masculine singular absoluteHNcmsa
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
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 | Suff — Noun common both singular construct · suffixHNcbsc/Sp3fs