Psalms 135:17 — Word Study
WLCאָזְנַ֣יִם לָ֭הֶם וְלֹ֣א יַאֲזִ֑ינוּ אַ֝֗ף אֵין־ יֶשׁ־ ר֥וּחַ בְּפִיהֶֽם׃
BSAthey have earsʼôzen [organs of hearing] but cannotlôʼ hearʼâzan▸ [give no attention to sound] norʼayin is thereyêsh [exists no] breathrûwach [spirit, life-giving air] in their mouthspeh [lips, the edge of the mouth]
| Greek | English | Parsing |
|---|---|---|
| אָזְנַ֣יִם | ears | Noun common, feminine dual absolute |
| לָ֭הֶם | [belong] to them | Preposition, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| יַאֲזִ֑ינוּ | they give ear | Verb, Hiphil, imperfect third person masculine plural |
| אַ֝֗ף | also | Particle |
| אֵין־ | there not | Noun common, masculine singular construct |
| יֶשׁ־ | there | Part |
| ר֥וּחַ | [is] breath | Noun common, feminine singular absolute |
| בְּפִיהֶֽם׃ | in mouth their | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | they have ears, but cannot hear; nor is there breath in their mouths. |
| KJV | They have ears, but they hear not; neither is there any breath in their mouths. |
| ASV | They have ears, but they hear not; Neither is there any breath in their mouths. |
| YLT | Ears they have, and they give not ear, Nose — there is no breath in their mouth! |
| WEB | They have ears, but they can’t hear, neither is there any breath in their mouths. |
| BBE | They have ears, but no hearing; and there is no breath in their mouths. |
Where they part company is in the rendering of the phrase about breath — see How Translations Differ.
The sentence is structured around a main clause with two subordinate clauses, emphasizing the contrast between the appearance and the reality of idols.
6 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectאֹזֶן
verbאָזַן
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 — Psalms 135:17
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 Nature of Idolsgenerated
Psalm 135:17 presents a stark contrast between the living God and the lifeless idols of the nations. The psalmist highlights the futility of trusting in these idols, which are incapable of hearing or breathing, thus underscoring their impotence and the folly of idol worship. This passage serves as a reminder of the power and sovereignty of God compared to the inanimate objects that people often elevate to divine status.
Cross References
The Key Word — אָזְנַ֣יִם, 'a.ze.Na.yim'generated
The word אָזְנַ֣יִם (*'aznayim*) is a feminine dual noun derived from the root אֹזֶן (*ozen*), meaning 'ear.' This term refers specifically to the physical organ of hearing, emphasizing the ability to listen and perceive sound. In this context, it suggests that while idols have the appearance of ears, they lack the capacity to hear or respond.
The dual form indicates a pair of ears, which is typical in Hebrew when referring to body parts. The psalmist uses this term to illustrate the absurdity of idols, which are crafted to resemble human features yet are devoid of life and awareness.
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.
Sentence Structuregenerated
The finite verb in this verse is יַאֲזִ֑ינוּ, they give ear, which governs the overall structure. The sentence presents a main clause describing the idols' inability to hear, followed by a negation and an assertion about the absence of breath.
The structure emphasizes the contrast between the physical attributes of the idols and their lack of function, highlighting the futility of worshiping such powerless entities.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word אָזְנַ֣יִם is rendered as ὦτα (*ōta*), meaning 'ears.' This choice aligns closely with the Hebrew meaning, maintaining the focus on the physical aspect of hearing.
The translation emphasizes the same futility, as the Greek term also suggests the inability to hear, reinforcing the psalmist's message about the lifeless nature of idols.
In plain words — the whole versegenerated
Psalm 135:17 states that idols have ears but cannot hear, and there is no breath in their mouths. This highlights the idea that they are lifeless and cannot respond to those who worship them.
Frequently Asked Questionsgenerated
This phrase illustrates the futility of idol worship, emphasizing that these objects, despite having human-like features, lack the ability to perceive or respond.
Breath symbolizes life; the absence of breath in idols underscores their lifelessness and inability to engage with their worshipers.
Psalm 135 contrasts the living God with the lifeless idols, emphasizing God's sovereignty and the foolishness of trusting in powerless objects.
We learn that true worship should be directed towards the living God, who is capable of hearing and responding, unlike the lifeless idols.
Reflection Questionsgenerated
- In what ways do I see people today placing trust in things that cannot provide real help or guidance?
- How can I ensure that my worship and trust are directed towards God rather than empty idols?
- What are some practical steps I can take to deepen my relationship with God, who hears and responds?
- How does understanding the nature of idols help me to avoid similar pitfalls in my own life?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to illustrate the futility of idols, noting their inability to hear or act.
"They have ears, and will not hear; neither is there any breath in their mouth" [Psalms 135:17]; "they have nostrils, and will not smell; they have hands, and will not work;Early Church Fathers on Psalms 135 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 135:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey have ears, but they hear not,.... [See comments on Psalms 115:6]; neither is there [any] breath in their mouths; they are lifeless statues, they have not so much as what the brute creatures
Read John Gill on Psalms 135 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey have ears, but they hear not; neither is there any breath in their mouths. Neither is there any breath in their mouths. So far are they from speaking, that they have not even the breath in their mouths which dumb snips have.
Read Robert Jamieson on Psalms 135 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 135:17 They have ears, but they hear not; neither is there [any] breath in their mouths.Ver. 17. Neither is there any breath in their mouths] If they utter oracles, it was the devil in them, and by them. As for those statues of Daedalus which are said to have moved, spoken, and run away if they were not tied to a place, &c., it is either a fiction, or else to be attributed to causes external and artificial, as quicksilver, &c. (Aristot.; Diod.; Sic.; Plato).
Read John Trapp on Psalms 135 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. To this verse one of Kennicott's MSS. adds the 6th and 7th verses of Psalm cxv. Psalms 115:6-7
Read AdamClarke on Psalms 135 →CambridgeThe Cambridge Bible for Schools and Colleges13–18. Jehovah is eternally the same, and will not forget His people; whereas the impotent gods of the heathen cannot protect their worshippers.
Read Cambridge on Psalms 135 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15-18. A repetition, with some verbal alterations, of Psalms 115:4-8, which see.
Read Daniel Denison Whedon on Psalms 135 →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
they have ears, but cannot hear; nor is there breath in their mouths.
They have ears, but they can’t hear, neither is there any breath in their mouths.
they have ears, but cannot hear; nor is there breath in their mouths.
and ears, but cannot hear. Indeed, they cannot breathe.
Tyndale line
They have ears, but they hear not; neither is there any breath in their mouths.
They have ears, but they hear not; Neither is there any breath in their mouths.
They have ears, but they hear not; neither is there any breath in their mouths.
They have ears, but they hear not; neither is there any breath in their mouths.
They haue eares and heare not, neither is there any breath in their mouth.
Strictly literal
They have ears, and they hear not; neither is there any breath in their mouth.
Ears they have, and they give not ear, Nose — there is no breath in their mouth!
They have ears, and they do not give ear, || Nose—there is no breath in their mouth!
Ears they have, but they hear not; neither is there any breath in their mouth.
they have ears, but they do not hear, nor is there breath in their mouths.
From the Latin
Who smote great kings: for his mercy endureth for ever.
Simplified
They have ears, but can't hear; they can't even breathe!
They have ears, but no hearing; and there is no breath in their mouths.
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 in meaning, with eight out of nine words matched. The Dead Sea Scrolls fragment 11Q5 contains part of the verse, confirming the main ideas presented in the Masoretic Text, though it does not contain the full text.
אָזְנַ֣יִם לָ֭הֶם וְלֹ֣א יַאֲזִ֑ינוּ אַ֝֗ף אֵין־ יֶשׁ־ ר֥וּחַ בְּפִיהֶֽם׃
8 of the 9 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.
ל׳הם ולוא יאזינו ואין יש רוח בפי׳הם
7 words of the verse are on this fragment. The rest of the verse is not on it.
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 Psalms 135:17
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 אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fd — Noun common · feminine dual absoluteHNcfda
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
אָזַן (azan) is a verb meaning to listen or hear, derived as a denominative from a root suggesting the broadening of the ear. It encompasses the act of giving ear, being obedient, and specifically refers to God listening to prayers. The entries do not indicate any significant disagreement among lexicons.
[אָזַן] 42 vb. denom. Hiph. give ear, listen, hear
hear, perceive by the ear
of God, listening (with favour) to prayer
base
H238 אָזַן vb. denom. Hiph. give ear, listen, hear
238 'azan aw-zan'
a primitive root; probably to expand; but used only as a
denominative from 241; to broaden out the ear (with the hand),
i.e. (by implication) to listen:--give (perceive by the) ear,
hear(-ken). See 239.
see HEBREW for 0241
see HEBREW for 0239
אָזַן (a.zan) — to listen.
1) to hear, listen
1a) (Hiphil)
1a1) to hear, listen, give ear
1a2) to be obedient, harken
1a3) to hear or listen to prayers (of God)
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
er ('ozen; ous, otion, the latter word (literally, "earlet") in all the Gospels only used of the ear of the high priest's servant, which was cut off by Peter: Mt 26:51; Mr 14:47; Lu 22:51 (not 22:50); Joh 18:10,26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Le 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood…
Ear
Used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
HTj — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
Part — PartHAcbsa
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular absoluteHNcfsa
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
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp