Proverbs 5:3 — Word Study
WLCכִּ֤י נֹ֣פֶת תִּ֭טֹּפְנָה שִׂפְתֵ֣י זָרָ֑ה וְחָלָ֖ק מִשֶּׁ֣מֶן חִכָּֽהּ׃
BSAThoughkîy the lipssâphâh [edge of the mouth, language] of the forbidden womanzûwr [strange, adulteress] dripnâṭaph▸ [flow, prophesy] ◂honeynôpheth [something sweet] and her speechchêk [palate, mouth] [is] smootherchâlâq [more soft, flattering] than oilshemen [olive oil, richness]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| נֹ֣פֶת | honey | Noun common, feminine singular absolute |
| תִּ֭טֹּפְנָה | they drip | Verb, Qal, imperfect third person feminine plural |
| שִׂפְתֵ֣י | [the] lips of | Noun common, feminine dual construct |
| זָרָ֑ה | a strange [woman] | Verb, Qal, participle (active) feminine singular |
| וְחָלָ֖ק | and [is] smooth | Conjunction |
| מִשֶּׁ֣מֶן | more than oil | Preposition, noun common masculine singular absolute |
| חִכָּֽהּ׃ | mouth her | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though the lips of the forbidden woman drip honey and her speech is smoother than oil, |
| KJV | ¶ For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil: |
| ASV | For the lips of a strange woman drop honey, And her mouth is smoother than oil: |
| YLT | For the lips of a strange woman drop honey, And smoother than oil [is] her mouth, |
| WEB | For the lips of an adulteress drip honey. Her mouth is smoother than oil, |
| BBE | For honey is dropping from the lips of the strange woman, and her mouth is smoother than oil; |
Where they part company is זָרָ֑ה — see How Translations Differ.
The main clause presents the subject and action, with a descriptive phrase following to elaborate on the nature of her speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָטַף
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 5:3
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 — Warnings Against Adulterygenerated
Proverbs 5:3 is part of a larger discourse that warns against the seductive nature of the forbidden woman. The author emphasizes the importance of maintaining discretion and knowledge, contrasting the sweet allure of her words with the bitter consequences that follow. This theme continues in the surrounding verses, where the dangers of straying from wisdom are further elaborated.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 2:16 | It will rescue you from the forbidden woman, from the stranger with seductive words |
| 2 | Proverbs 6:24 | to keep you from the evil woman, from the smooth tongue of the adulteress. |
| 3 | Proverbs 7:21 | With her great persuasion she entices him; with her flattering lips she lures him. |
| 4 | Revelation 17:2–6 | The kings of the earth were immoral with her, and those who dwell on the earth were intoxicated with the wine of her immorality.” |
| 5 | Psalm 55:21 | His speech is smooth as butter, but war is in his heart. His words are softer than oil, yet they are swords unsheathed. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נֹ֣פֶת, No.fetgenerated
The word נֹ֫פֶת (nopheth) refers specifically to honey, capturing the essence of something sweet and flowing. It is derived from a root meaning to shake to pieces, which suggests a dripping quality. This word conveys not only the literal sweetness of honey but also serves as a metaphor for the enticing yet dangerous words of the forbidden woman.
In this verse, the use of נֹ֫פֶת highlights the deceptive nature of her speech, which may seem delightful at first but ultimately leads to ruin. The choice of this word emphasizes the contrast between the initial sweetness of temptation and the eventual bitterness of its consequences.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses forbidden and honey, which aligns with the KJV and ASV, both of which also maintain the connotation of sweetness.
Where translations differ is in the rendering of זָרָ֑ה. The versions agree on strange (ASV, KJV) while others like the WEB and ULB opt for adulteress. This distinction reflects different interpretations of the woman's character.
Sentence Structuregenerated
The main clause is governed by the verb תִּ֭טֹּפְנָה, they drip, which connects the subject שִׂפְתֵ֣י (the lips of) with the description of their action. The structure emphasizes the flow of the lips' speech, likening it to the sweetness of honey.
The sentence employs a series of noun phrases and adjectives to build a vivid image: the lips are described as dripping honey, and their speech is characterized as smoother than oil. This construction highlights the seductive nature of the forbidden woman's words.
Septuagint Backgroundgenerated
The Septuagint translates נֹ֫פֶת as μέλι (meli), which also means honey. This choice retains the sweetness associated with the original Hebrew, reinforcing the metaphor of the forbidden woman's enticing speech.
The Greek word ἀποστάζει for תִּ֭טֹּפְנָה suggests a similar dripping quality, indicating that the translators aimed to preserve the imagery of flowing words.
In plain words — the whole versegenerated
Proverbs 5:3 warns that the lips of a forbidden woman are sweet like honey and her speech is smooth like oil. This verse highlights the danger of being tempted by her words, which may seem pleasant but lead to negative consequences.
Frequently Asked Questionsgenerated
This phrase suggests that her words are enticing and sweet, drawing people in with their charm.
Oil symbolizes richness and smoothness, indicating that her speech is flattering and appealing, but potentially deceptive.
The warning is about the seductive nature of the forbidden woman, whose sweet words can lead one astray from wisdom.
It serves as a reminder to be cautious of alluring temptations that may seem good on the surface but have harmful consequences.
Reflection Questionsgenerated
- What are some examples of tempting words or situations I have encountered in my life?
- How can I discern between sweet words that are genuine and those that are deceptive?
- What practical steps can I take to guard against seductive influences in my life?
- In what ways can I seek wisdom to navigate relationships and avoid temptation?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss the dangers of temptation and the nature of sinful allure, providing insights into its moral implications.
Even when the sinner looks for gratification, he doesn’t find the fruit of his sin pleasant. As the wisdom of God says in another place, “Bread of deceit is pleasant to a man, but after he eats it,Early Church Fathers on Proverbs 5 →
What does it profit a man to be an expert theologian if he is a shameless fornicator; or to be nobly temperate but an impious blasphemer? The knowledge of doctrines is a precious possession.Early Church Fathers on Proverbs 5 →
The harlot knows not how to love, but only to ensnare. Her kiss has poison, and her mouth a pernicious drug. And if this does not immediately appear, it is the more necessary to avoid her on that account,Early Church Fathers on Proverbs 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 5:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the lips of a strange woman drop [as] an honeycomb,.... "Mulsa dicta", "honey words", as is Plautus's (e) expression.
Read John Gill on Proverbs 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil: For the lips of a strange woman (note, Proverbs 2:16) drop (as) as an honey-comb.
Read Robert Jamieson on Proverbs 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt concerns thee to get and to use discretion, that thou mayst be able to resist and repel those manifold temptations to which thou art exposed. Drop as an honeycomb; her words and discourses are sweet, and charming, and prevalent.
Read Matthew Poole on Proverbs 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 5:3 For the lips of a strange woman drop [as] an honeycomb, and her mouth [is] smoother than oil:Ver. 3. For the lips of a strange woman drop.] Take heed therefore how thou exchange any words at all with her. But if thou be first set upon, as Joseph was by his mistress, and as Franciscus Junius was by those impudent queans (harlots) at Lyons, in France (whither he was sent by his father for learning’ s sake), who night and day solicited him; then to keep thee from the bitter sweet lips of these enchantresses, "let thy lips keep knowledge"; answer them (as Joseph did) with "the words of truth and soberness"; with "gracious and wholesome words," such as have a cooling and healing…
Read John Trapp on Proverbs 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersV. (3) Her mouth is smoother than oil.—The experience of David also with Ahitophel (Psalms 55:21).
Read Charles John Ellicott on Proverbs 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The lips of a strange woman] One that is not thy own, whether Jewess or heathen. Drop as a honey-comb] She uses the most deceitful, flattering, and alluring speeches: as the droppings of the honey out of the comb are the sweetest of all.
Read AdamClarke on Proverbs 5 →CambridgeThe Cambridge Bible for Schools and Colleges3. strange woman] See Proverbs 2:16, note.
Read Cambridge on Proverbs 5 →Albert Barnes1798–1870Barnes' Notes on the BibleSmoother than oil - The same comparison is used in marginal reference to describe the treachery of a false friend.
Read Albert Barnes on Proverbs 5 →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
Though the lips of the forbidden woman drip honey and her speech is smoother than oil,
For the lips of an adulteress drip honey. Her mouth is smoother than oil,
Though the lips of the forbidden woman drip honey and her speech is smoother than oil,
For the lips of the adulterous woman drip honey, and her seductive words are smoother than olive oil,
Tyndale line
¶ For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil:
For the lips of a strange woman drop honey, And her mouth is smoother than oil:
For the lips of a strange woman drop honey, and her mouth is smoother than oil:
For the lips of a strange woman drop as a honey-comb, and her mouth is smoother than oil:
For the lippes of a strange woman drop as an honie combe, and her mouth is more soft then oyle.
Strictly literal
For the lips of the strange woman drop honey, and her mouth is smoother than oil;
For the lips of a strange woman drop honey, And smoother than oil [is] her mouth,
For the lips of a strange woman drop honey, || And her mouth [is] smoother than oil,
For as of fine honey drop the lips of an adulterous woman, and smoother than oil is her palate;
For the lips of an adulteress drip with honey and her mouth is smoother than oil,
From the Latin
For the lips of a harlot are like a honeycomb dropping, and her throat is smoother than oil.
Simplified
For the lips of an immoral woman may taste as sweet as honey, the kisses of her mouth may be as smooth as oil,
For honey is dropping from the lips of the strange woman, and her mouth is smoother than oil;
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 of Proverbs 5:3 states, "כִּ֤י נֹ֣פֶת תִּ֭טֹּפְנָה שִׂפְתֵ֣י זָרָ֑ה וְחָלָ֖ק מִשֶּׁ֣מֶן חִכָּֽהּ׃" which translates to "For the lips of a forbidden woman drip honey, and her speech is smoother than oil." The Septuagint, while having a different word order and structure, shares a similar sentiment but does not provide a direct translation of the Hebrew text, making it difficult to compare word-for-word. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this particular verse, so they align with the Masoretic Text in this instance. Overall, the primary agreement is between the Masoretic Text and the general sentiment found in the Septuagint, though the exact wording differs significantly due to translation choices.
כִּ֤י נֹ֣פֶת תִּ֭טֹּפְנָה שִׂפְתֵ֣י זָרָ֑ה וְחָלָ֖ק מִשֶּׁ֣מֶן חִכָּֽהּ׃
5 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 5:3
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נֹ֫פֶת (nopheth) refers to honey, specifically flowing honey or honey from the comb. It is derived from a root meaning to shake to pieces, suggesting a dripping quality. The term captures the essence of honeycomb and its sweetness, but there are no significant disagreements among the lexicons regarding its meaning.
נֹ֫פֶת n.m. flowing honey, honey from the comb
base
H5317 נֹ֫פֶת
5317 nopheth no'-feth
from 5130 in the sense of shaking to pieces; a dripping i.e.
of honey (from the comb):--honeycomb.
see HEBREW for 05130
נֹ֫פֶת (no.phet) — honey.
flowing honey, honey from the comb, a dropping down, honey, honeycomb
N-ms — Noun common · feminine singular absoluteHNcfsa
hun'-i (debhash; meli): One familiar with life in Palestine will recognize in debhash the Arabic dibs, which is the usual term for a sweet syrup made by boiling down the juice of grapes, raisins, carob beans, or dates. Dibs is seldom, if ever, used as a name for honey (compare Arabic 'asal), whereas in the Old Testament debhash probably had only that meaning. The honey referred to was in most cases wild honey (De 32:13; Jud 14:8,9; 1Sa 14:25,26,29,43), although the offering of honey with the first-fruits would seem to indicate that the bees were also domesticated (2Ch 31:5). The bees constructed their honeycomb and deposited their honey in holes in the ground (
Honey
(1.) Heb. ya’ar, occurs only 1 Sam. 14:25, 27, 29; Cant. 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods.
(2.) Nopheth, honey that drops (Ps. 19:10; Prov. 5:3; Cant. 4:11).
(3.) Debash denotes bee-honey (Judg. 14:8); but also frequently a vegetable honey distilled from trees (Gen. 43:11; Ezek. 27:17). In these passages it may probably mean “dibs,” or syrup of grapes, i.e., the juice…
The Hebrew debash in the first place applied to the product of the bee, to which exclusively we give the name of honey. All travellers agree in describing Palestine as a land "flowing with milk and honey," (Exodus 3:8) bees being abundant even in the remote parts of the wilderness, where they deposit their honey in the crevices of rocks or in hollow trees. In some parts of northern Arabia the hills are so well stocked with bees that no sooner are hives placed than they are occupied. In the second place the term debash applies to a decoction of the juice of the grape, which is still called dibs , and which forms an article of commerce in the East, it was this, and not ordinary bee-honey, which Jacob sent to Joseph, (Genesis 43:11) and which the Tyrians purchased from Palestine. (
Was formerly very plentiful in Palestine, and hence the frequent expressions of Scripture which import that that country was a land flowing with milk and honey, Le 20:24. Wild bee honey was often found in hollow trees and clefts in the rocks, De 32:13 Ps 81:16; and on this John the Baptist fed, Mt 3:4. Honey was highly prized, Ps 19:10 Pr 5:3 27:7. Modern travellers observe that it is still very common there, and that the inhabitants mix it in all their sauces. Forskal says the caravans of Mecca bring honey from Arabia to Cairo, and that he has often seen honey…
נָטַף (nataph) is a Hebrew verb meaning to drip or drop, and it can also refer to prophesying or speaking by inspiration. The word is built from a primitive root and covers actions related to dripping or distilling gradually, as well as the act of delivering prophetic discourse. It appears in various forms, including Qal and Hiphil, indicating different nuances of the action.
[נָטַף] vb. drop, drip
Qal drop, drip
Hiph.
drip
of speech, esp. prophecy
base
H5197 נָטַף
5197 nataph naw-taf'
a primitive root; to ooze, i.e. distil gradually; by
implication, to fall in drops; figuratively, to speak by
inspiration:--drop(-ping), prophesy(-et).
נָטַף (na.taph) — to drip/prophesy.
1) to drop, drip, distil, prophesy, preach, discourse
1a) (Qal) to drop, drip
1b) (Hiphil)
1b1) to drip
1b2) to drop (prophecy)
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
N-fd — Noun common · feminine dual constructHNcfdc
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…
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 — Verb · Qal · participle (active) feminine singularHVqrfsa
The Hebrew zar, translated "stranger," meant primarily one "who turns aside," i.e. to visit another country; then a "sojourner," "stranger." The "strange woman" of Pr 2:16 is a technical term for "harlot"; compare Jud 11:1,2, where "son of a strange (the Revised Version (British and American) "another") woman" (11:2, 'acher) is parallel to "the son of a harlot" (11:1).
See STRANGE WIFE.
The Hebrew word חָלָק (chalaq) means 'smooth' and is often associated with flattering speech. It derives from the root meaning related to smoothness, particularly in the context of the tongue. The entries highlight its literal and figurative uses, including the notion of flattery.
חָלָק adj. smooth
lit.
fig. of mouth uttering smooth words
as subst. = flattery
base
H2509 חָלָק smooth
2509 chalaq khaw-lawk'
from 2505; smooth (especially of tongue):--flattering,
smooth.
see HEBREW for 02505
חָלָק (cha.laq) — smooth.
flattering, smooth
Conj | Adj — ConjunctionHC/Aamsa
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
חֵךְ (chek) refers to the palate or roof of the mouth, encompassing meanings related to taste and the mouth as an organ for speech and kissing. The entries consistently describe it as relating to the mouth and taste, with no significant disagreement among the lexicons.
חֵךְ n.m. palate, roof of mouth, gums
base
H2441 חֵךְ
2441 chek khake
probably from 2596 in the sense of tasting; properly, the
palate or inside of the mouth; hence, the mouth itself (as the
organ of speech, taste and kissing):--(roof of the) mouth,
taste.
see HEBREW for 02596
חֵךְ (chekh) — palate.
mouth, palate, taste, gums
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs