Proverbs 8:6 — Word Study
WLCשִׁ֭מְעוּ כִּֽי־ נְגִידִ֣ים אֲדַבֵּ֑ר וּמִפְתַּ֥ח שְׂ֝פָתַ֗י מֵישָׁרִֽים׃
BSAListenshâmaʻ [give ear, hearken] forkîy I speakdâbar▸ [declare, utter] ◂of noble thingsnâgîyd [excellent, valuable] and the openingmiphtâch△ [utterance, doorway] of my lipssâphâh [language, speech] [will reveal] rightmêyshâr [be opened to preach, teach, uprightness, what is fair and just]
| Greek | English | Parsing |
|---|---|---|
| שִׁ֭מְעוּ | listen | Verb, Qal, imperative second person masculine plural |
| כִּֽי־ | for | Particle |
| נְגִידִ֣ים | princely things | Noun common, masculine plural absolute |
| אֲדַבֵּ֑ר | I will speak | Verb, Piel, imperfect first person common singular |
| וּמִפְתַּ֥ח | and [the] utterance of | Conjunction, noun common masculine singular construct |
| שְׂ֝פָתַ֗י | lips my | Noun common masculine plural construct, suffix |
| מֵישָׁרִֽים׃ | [will be] uprightness | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Listen, for I speak of noble things, and the opening of my lips will reveal right. |
| KJV | Hear; for I will speak of excellent things; and the opening of my lips shall be right things. |
| ASV | Hear, for I will speak excellent things; And the opening of my lips shall be right things. |
| YLT | Hearken, for noble things I speak, And the opening of my lips [is] uprightness. |
| WEB | Hear, for I will speak excellent things. The opening of my lips is for right things. |
| BBE | Give ear, for my words are true, and my lips are open to give out what is upright. |
All translations agree on the rendering of נְגִידִ֣ים as noble things.
The structure consists of a main clause followed by a participial phrase that elaborates on the speaker's intent.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 8:6
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 Call of Wisdomgenerated
Proverbs 8:6 is part of a passage where wisdom personified speaks to the simple and foolish, urging them to learn and gain understanding. The speaker emphasizes the importance of listening to wise instruction, which is portrayed as valuable and essential for living rightly. This section highlights the contrast between wisdom and folly, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 2:6–7 | For the LORD gives wisdom; from His mouth come knowledge and understanding. |
| 2 | Proverbs 4:2–20 | For I give you sound teaching; do not abandon my directive. |
| 3 | Proverbs 22:20–21 | Have I not written for you thirty sayings about counsel and knowledge, |
| 4 | Psalm 19:7–11 | The Law of the LORD is perfect, reviving the soul; the testimony of the LORD is trustworthy, making wise the simple. |
| 5 | Psalm 49:3 | My mouth will impart wisdom, and the meditation of my heart will bring understanding. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נְגִידִ֣ים, ne.gi.Dimgenerated
The word נְגִיד (nagiyd) refers to princely or noble things, indicating matters of high value or importance. It is derived from a root meaning to lead or command, suggesting a focus on leadership and authority in the context of the speaker's message.
In this verse, the use of נְגִידִ֣ים emphasizes the nobility of the truths being presented, aligning them with the speaker's authority and wisdom. The plural form indicates a range of noble matters that the speaker intends to discuss.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses noble things for נְגִידִ֣ים.
Sentence Structuregenerated
The verse consists of two main clauses: the first is introduced by the imperative verb שִׁ֭מְעוּ (Listen), commanding the audience to pay attention, and the second describes what the speaker will do, indicated by אֲדַבֵּ֑ר (I will speak). The structure emphasizes the action of listening as a prerequisite to understanding the noble truths being presented.
The word order reflects the Hebrew style, where the imperative verb comes first, highlighting the urgency of the call to listen.
Septuagint Backgroundgenerated
The Septuagint translates שִׁ֭מְעוּ as εἰσακούσατέ (listen), which captures the imperative nature of the command. This choice aligns with the intention of drawing the audience's attention to the speaker's words.
For נְגִידִ֣ים, the Septuagint uses σεμνὰ (noble), which conveys a sense of dignity and importance, consistent with the original Hebrew meaning.
In plain words — the whole versegenerated
Proverbs 8:6 invites listeners to pay attention because the speaker will talk about important and noble things. The speaker promises that their words will reveal what is right and just.
Frequently Asked Questionsgenerated
Listening here implies not just hearing but paying attention and being ready to learn from wise instruction.
Noble things refer to truths and principles that are valuable, upright, and worthy of consideration.
The opening of the lips signifies the act of speaking, suggesting that the words spoken will reveal important truths.
This verse encourages us to listen to wise counsel and seek understanding of what is just and right in our actions.
Reflection Questionsgenerated
- What noble truths have I learned from wise instruction in my life?
- How can I practice listening more attentively to those who offer wisdom?
- In what ways can I apply the principles of uprightness in my daily decisions?
- How does understanding the importance of noble things influence my perspective on justice?
The early church on this verse — how the Fathers read it
Early commentators, including Bede, reflect on the significance of this verse, interpreting it as a call to listen to the profound truths of faith and wisdom.
Listen, for I will speak of great things. Great indeed, because he both promised and gave the kingdom of heaven, and taught the faith of the holy Trinity, and innumerable other things which the prophets left to be spoken by him.Early Church Fathers on Proverbs 8 →
And my lips will be open, etc. His lips are the two Testaments, concordant in the truth, joined in attestation, which, with his flesh appearing through the gift of the Holy Spirit, were opened to preach salvation throughout the whole world.Early Church Fathers on Proverbs 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 8:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHear; for I will speak of excellent things,.... Such are the things of the Gospel; they not only excel what the light of nature dictates and directs to, but even what the law of Moses commands and
Read John Gill on Proverbs 8 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHear; for I will speak of excellent things; and the opening of my lips shall be right things. Hear; for I will speak of excellent things - literally, 'princely things' ( nªgiydiym (H5057)).
Read Robert Jamieson on Proverbs 8 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf excellent things, Heb. of princely things, worthy of princes to learn and practise them; or such as excel common things as much as princes do ordinary persons.
Read Matthew Poole on Proverbs 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 8:6 Hear; for I will speak of excellent things; and the opening of my lips [shall be] right things.Ver. 6. I will speak of excellent things.] ηγεμονικα; ruling cases, master sentences, axioms of state, principles for princes. "I have written for them the great things of my law." Solomon calls the Scriptures "lords of collections," as some sense that text, Ecclesiastes 12:11. Shall be right things.] Right for each man’ s particular purposes and occasions. The Scriptures are so penned, that every man may think they speak de se, in re sua of him and his affairs. In all the commandments of God, there is so much rectitude and good reason, could we but see it, that if God did not command…
Read John Trapp on Proverbs 8 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) The opening of my lips shall be right things.—That is, I will open my mouth to speak them.
Read Charles John Ellicott on Proverbs 8 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Hear; for I will speak of excellent things] נגידים negidim, things which are pre-eminent, and manifestly superior to all others. The teaching is not trifling, though addressed to triflers. The opening of my lips shall be right things.] מישרים meysharim, things which are calculated to correct your false notions, and set straight your crooked ways. Hence she declares,
Read AdamClarke on Proverbs 8 →
CambridgeThe Cambridge Bible for Schools and Colleges6. excellent things] The word is always used elsewhere of persons, princes, or leaders. Here, poetically, my words shall march forth, instinct with the nobility of truth and rectitude.
Read Cambridge on Proverbs 8 →
Albert Barnes1798–1870Barnes' Notes on the BibleExcellent - literally, “princely things.” The word is not the same as in marginal reference, and is elsewhere always used of persons (compare “captain” in 1 Samuel 9:16; 2 Samuel 5:2).
Read Albert Barnes on Proverbs 8 →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
Listen, for I speak of noble things, and the opening of my lips will reveal right.
Hear, for I will speak excellent things. The opening of my lips is for right things.
Listen, for I speak of noble things, and the opening of my lips will reveal right.
Listen, for I will speak excellent things, and my lips will utter what is right.
Tyndale line
Hear; for I will speak of excellent things; and the opening of my lips shall be right things.
Hear, for I will speak excellent things; And the opening of my lips shall be right things.
Hear, for I will speak excellent things; and the opening of my lips shall be right things.
Hear; for I will speak of excellent things; and the opening of my lips shall be right things.
Giue eare, for I will speake of excellent things, and the opening of my lippes, shall teache things that be right.
Strictly literal
Hear, for I will speak excellent things, and the opening of my lips shall be right things.
Hearken, for noble things I speak, And the opening of my lips [is] uprightness.
Listen, for I speak noble things, || And the opening of my lips [is] uprightness.
Hear! for of noble things will I speak; and the opening of my lips shall be of what is equitable.
Listen, because I will speak of noble things, and when my lips open I will say upright things.
From the Latin
Hear, for I will speak of great things: and my lips shall be opened to preach right things.
Simplified
Listen to me because I have valuable things to explain to you.
Give ear, for my words are true, and my lips are open to give out what is upright.
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 8:6 reads, "שִׁ֭מְעוּ כִּֽי־ נְגִידִ֣ים אֲדַבֵּ֑ר וּמִפְתַּ֥ח שְׂ֝פָתַ֗י מֵישָׁרִֽים׃" which translates to, "Listen, for I speak of noble things, and the opening of my lips will reveal right." The Septuagint, while not providing a direct translation here, matches six out of the seven words in the Masoretic Text, indicating a strong agreement in content, though the exact phrasing and order may differ due to the nature of translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide alternative readings for this verse, thus further supporting the alignment of the Masoretic Text with these ancient witnesses.
שִׁ֭מְעוּ כִּֽי־ נְגִידִ֣ים אֲדַבֵּ֑ר וּמִפְתַּ֥ח שְׂ֝פָתַ֗י מֵישָׁרִֽים׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 8:6
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 שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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…
נָגִיד (nagiyd) refers to a leader or ruler, often implying someone in a prominent position, such as a prince or captain. The word encompasses various types of leadership, including civil, military, and religious roles, and can also denote honorable themes or princely matters. It is derived from a root meaning to be in front, suggesting a position of command.
נָגִיד n.m. leader (lit. prob. one in front), ruler, prince
base
H5057 נָגִיד leader (lit. prob. one in front), ruler, prince
5057 nagiyd naw-gheed'
or nagid {naw-gheed'}; from 5046; a commander (as occupying
the front), civil, military or religious; generally
(abstractly, plural), honorable themes:--captain, chief,
excellent thing, (chief) governor, leader, noble, prince,
(chief) ruler.
see HEBREW for 05046
נָגִיד (na.gid) — leader.
1) leader, ruler, captain, prince
1a) ruler, prince
1b) prince-overseer
1c) ruler (in other capacities)
1d) princely things
N-mp — Noun common · masculine plural absoluteHNcmpa
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
מִפְתָּח (miph.tach) means 'opening' or 'utterance.' It is derived from the root meaning to open (H6605). The term is used in a figurative sense to refer to an aperture or a way of expressing something. Brown-Driver-Briggs notes its use in Proverbs 8:6.
[מִפְתָּח] n.[m.] opening, utterance;—cstr. Pr 8:6
ref
H4669 מִפְתָּח
4669 miphtach mif-tawkh'
from 6605; an aperture, i.e. (figuratively)
utterance:--opening.
see HEBREW for 06605
מִפְתָּח (miph.tach) — opening.
opening, utterance
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
N-fd | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
מֵישָׁר (meyshar) refers to concepts of evenness, uprightness, and equity. It is derived from a root meaning 'to be straight' and can figuratively denote prosperity or concord. The term is used in various contexts to express rectitude and fairness, often appearing in plural form with a singular sense.
[מֵישָׁר] n.m. evenness, uprightness, equity
base
H4339 [מֵישָׁר] evenness, uprightness, equity
4339 meyshar may-shawr'
from 3474; evenness, i.e. (figuratively) prosperity or
concord; also straightness, i.e. (figuratively) rectitude
(only in plural with singular sense; often
adverbially):--agreement, aright, that are equal, equity,
(things that are) right(-eously, things), sweetly,
upright(-ly, -ness).
see HEBREW for 03474
מֵישָׁר (me.shar) — uprightness.
1) evenness, uprightness, straightness, equity
1a) evenness, level, smoothness
1b) uprightness, equity
1c) rightly (as adv)
N-mp — Noun common · masculine plural absoluteHNcmpa
→ See RIGHTEOUSNESS
