Psalms 22:7 — Word Study
WLCכָּל־ רֹ֭אַי יַלְעִ֣גוּ לִ֑י יַפְטִ֥ירוּ בְ֝שָׂפָ֗ה יָנִ֥יעוּ רֹֽאשׁ׃
BSAIʼânôkîy wormtôwlâʻ notlôʼ manʼîysh reproachcherpâh the man (Adam)ʼâdâm to despisebâzâh Amawʻam
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| רֹ֭אַי | [those who] see me | Verb qal participle (active) masculine plural common, suffix |
| יַלְעִ֣גוּ | they mock | Verb, Hiphil, imperfect third person masculine plural |
| לִ֑י | me | Preposition, suffix |
| יַפְטִ֥ירוּ | they make a separation | Verb, Hiphil, imperfect third person masculine plural |
| בְ֝שָׂפָ֗ה | with a lip | Preposition, noun common feminine singular absolute |
| יָנִ֥יעוּ | they shake | Verb, Hiphil, imperfect third person masculine plural |
| רֹֽאשׁ׃ | a head | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All who see me mock me; they sneer and shake their heads: |
| KJV | All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, |
| ASV | All they that see me laugh me to scorn: They shoot out the lip, they shake the head, saying, |
| YLT | All beholding me do mock at me, They make free with the lip — shake the head, |
| WEB | All those who see me mock me. They insult me with their lips. They shake their heads, saying, |
| BBE | I am laughed at by all those who see me: pushing out their lips and shaking their heads they say, |
Translations agree on the core meaning of the verse, capturing the essence of mockery and scorn.
The structure includes a main clause followed by participial and prepositional phrases, emphasizing the actions taken against the speaker.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
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 22:7
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 Lament of the Suffering Onegenerated
Psalm 22:7 captures the deep anguish of the speaker, who feels utterly rejected and mocked by those around him. This lament reflects a profound sense of vulnerability and derision, as the speaker is scorned by onlookers who express their contempt through mocking gestures. The surrounding verses further emphasize the theme of suffering and abandonment, highlighting the intensity of the speaker's plight.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 35:15–16 | But when I stumbled, they assembled in glee; they gathered together against me. Assailants I did not know slandered me without ceasing. |
| 2 | Matthew 9:24 | “Go away,” He told them. “The girl is not dead, but asleep.” And they laughed at Him. |
| 3 | Matthew 27:29–39 | And they twisted together a crown of thorns and set it on His head. They put a staff in His right hand and knelt down before Him to mock Him, saying, “Hail, King of the Jews!” |
| 4 | Mark 15:20–29 | After they had mocked Him, they removed the purple robe and put His own clothes back on Him. Then they led Him out to crucify Him. |
| 5 | Luke 16:14 | The Pharisees, who were lovers of money, heard all of this and were scoffing at Jesus. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יַפְטִ֥ירוּ, yaf.Ti.rugenerated
The verb יַפְטִ֥ירוּ (yaf.Ti.ru) is in the Hiphil form, indicating an action done to someone or something, in this case, the act of separating or making a mockery of the speaker. It conveys a sense of derision, as those who mock are not merely laughing but actively creating a divide between themselves and the speaker.
This word carries a strong connotation of contempt, as it describes the act of ridiculing someone in a way that emphasizes their lowly status. The use of this verb here underscores the painful experience of being publicly humiliated.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations agree on the core meaning of the verse, with all versions conveying the idea of mockery and scorn directed at the speaker.
Sentence Structuregenerated
The finite verb יַלְעִ֣גוּ (yal.'I.gu) governs the main action of the verse, indicating the subject's mocking behavior. The structure includes a noun phrase as the subject and multiple clauses that describe the actions taken against the speaker.
The word order emphasizes the subject's actions, highlighting the collective derision of those who see the speaker. The verbs used illustrate the intensity of the mockery, with each action contributing to the overall theme of scorn.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יַפְטִ֥ירוּ is translated with the Greek word ὄνειδος, which means 'reproach' or 'scorn.' This choice reflects a narrowing of the focus from the act of mocking to the resulting insult, emphasizing the emotional impact on the speaker.
The translation indicates a shift in emphasis from the action of mocking to the state of being mocked, which aligns with the overall lamentation expressed in the psalm.
In plain words — the whole versegenerated
Psalm 22:7 describes how all who see the speaker mock him, sneering and shaking their heads in disdain. This verse illustrates the deep humiliation and rejection experienced by the speaker, highlighting the emotional pain of being ridiculed by others.
Frequently Asked Questionsgenerated
This indicates that the speaker is experiencing widespread derision and scorn from those around him, emphasizing his feelings of isolation and humiliation.
Mockery serves to highlight the speaker's vulnerability and the severity of his suffering, as it reflects how others perceive and treat him during his time of distress.
The surrounding verses continue the theme of suffering and abandonment, providing context for the speaker's feelings of despair and the intensity of his lament.
The experience of mockery can resonate with anyone who has faced ridicule or scorn, reminding us of the importance of compassion and understanding towards those who suffer.
Reflection Questionsgenerated
- How do I respond when I see someone being mocked or ridiculed?
- What can I learn from the speaker's experience about the nature of suffering?
- In what ways can I show empathy to those who are experiencing humiliation?
- How can I apply the lessons from this verse to my own life and interactions with others?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, often reflecting on the themes of mockery and suffering, as seen in their writings.
"All that saw Me laughed Me to scorn" [Psalms 22:7]. All that saw Me derided Me.Early Church Fathers on Psalms 22 →
Just as we say that the flesh became [the Word’s] very own, in the same way the weakness of that flesh became his very own in an economic appropriation according to the terms of the unification.Early Church Fathers on Psalms 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 22:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll they that see me laugh me to scorn,.... To the afflicted pity should be shown; but instead or pitying him in his distresses they laughed at him; this must be understood of the soldiers when they
Read John Gill on Psalms 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, They shoot out the lip - literally, 'they shoot out with their lips' [ paaTar (H6362), to open, whence the
Read Robert Jamieson on Psalms 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLaugh me to scorn; instead of pitying or helping, deride me, and insult over me; such is their inhumanity. They shoot out the lip; they gape with their mouths, and put forth their tongues, in mockery. See . They shake the head; another posture of scoffers. See . This and the next verse are applied to Christ, ,43. Saying: this supplement is very usual, and here it is necessary, because the next words are the expressions of his insulting enemies.
Read Matthew Poole on Psalms 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 22:7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, [saying],Ver. 7. All they that see me laugh me to scorn] Contemptus populi ludibriis et opprobriis declaratur, Luke 22:63. The apostle speaketh of cruel mockings, Hebrews 11:36. The Pharisees, who were covetous, derided him, Luke 16:14, and set his people on the stage, as it were, for mocking stocks, Hebrews 10:36. Now, post Carthaginem vinci neminem puduit, saith the historian. If Christ, David, and other precious men were so disgraced and abused by the world, what matter is it for us? They shoot out the lip, they shake the head] God is sensible of any the least affront or offence done to his…
Read John Trapp on Psalms 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Laugh me to scorn.—LXX., ἐξεμυκτήρισάν, the verb used by St. Luke in his description of the crucifixion (Luke 23:35). Shoot out the lip.—Literally, open with the lip (Psalms 35:21; Job 16:10). We use the expression, “curl the lip.”
Read Charles John Ellicott on Psalms 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Laugh me to scorn] They utterly despised me; set me at naught; treated me with the utmost contempt. Laugh to scorn is so completely antiquated that it should be no longer used; derided, despised, treated with contempt, are much more expressive and are still in common use. They shoot out the lip, they shake the head] This is applied by St. Matthew, Matthew 27:39, to the conduct of the Jews towards our Lord, when he hung upon the cross; as is also the following verse. But both are primarily true of the insults which David suffered from Shimei and others during the rebellion of Absalom; and, as the cases were so similar, the evangelist thought proper to express a similar conduct to…
Read AdamClarke on Psalms 22 →CambridgeThe Cambridge Bible for Schools and Colleges7. laugh me to scorn] LXX. ἐξεμυκτήρισαν, the word used by St Luke (Luke 23:35) of the rulers scoffing at Christ. They gape with their lips (Job 16:10; Psalms 35:21); they shake the head (Psalms 109:25; Lamentations 2:15; Job 16:4), gestures partly of contempt, partly of feigned abhorrence. Comp. Matthew 27:39.
Read Cambridge on Psalms 22 →Albert Barnes1798–1870Barnes' Notes on the BibleAll they that see me laugh me to scorn - They deride or mock me. On the word used here - לעג lâ‛ag - see the notes at Psalms 2:4. The meaning here is to mock, to deride, to treat with scorn.
Read Albert Barnes on Psalms 22 →The verse in English, compared — 16 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
All who see me mock me; they sneer and shake their heads:
All those who see me mock me. They insult me with their lips. They shake their heads, saying,
All who see me mock me; they sneer and shake their heads:
All who see me taunt me; they mock me and shake their heads.
Tyndale line
All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
All they that see me laugh me to scorn: They shoot out the lip, they shake the head, saying,
All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
All they that see me deride me: they shoot out the lip, they shake the head, saying ,
All they that see me, haue me in derision: they make a mowe and nod the head, saying,
Strictly literal
All they that see me laugh me to scorn; they shoot out the lip, they shake the head, [saying:]
All beholding me do mock at me, They make free with the lip — shake the head,
All beholding Me mock at Me, || They make free with the lip—shake the head,
(22:8) All those who see me laugh me to scorn: they draw open their lips, they shake their head, [saying,]
All those who see me taunt me; they mock me; they shake their heads at me.
Simplified
People who see me mock me. They laugh at me and shake their heads, saying,
I am laughed at by all those who see me: pushing out their lips and shaking their heads they say,
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, the Septuagint, and the Dead Sea Scrolls show agreement in the core elements of the verse, with the Masoretic Text reading כָּל־ רֹ֭אַי יַלְעִ֣גוּ לִ֑י יַפְטִ֥ירוּ בְ֝שָׂפָ֗ה יָנִ֥יעוּ רֹֽאשׁ׃. The Septuagint corresponds closely, with 7 of the 8 words matched, indicating a strong textual consistency across these ancient witnesses.
כָּל־ רֹ֭אַי יַלְעִ֣גוּ לִ֑י יַפְטִ֥ירוּ בְ֝שָׂפָ֗ה יָנִ֥יעוּ רֹֽאשׁ׃
7 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.
ואנכי תולעת ולא איש חרפת אדם ובזוי עם
8 words on the leather.
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 22:7
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
HVqrmpc/Sp1bs — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
לָעַג (la'ag) is a Hebrew verb meaning to mock or deride. It can also refer to stammering, particularly in the Niphal form, which suggests speaking unintelligibly. The entries indicate that the word conveys ridicule and scorn, with variations in its use across different grammatical forms.
[לָעַג] vb. mock, deride; also (Niph.) stammer, poet.
Qal mock, deride, have in derision
Niph. a people stammering of tongue (i.e. barbarians)
Hiph. mock, deride
base
H3932 [לָעַג] mock, deride; also (Niph.) stammer, poet.
3932 la`ag law-ag'
a primitive root; to deride; by implication (as if imitating
a foreigner) to speak unintelligibly:--have in derision, laugh
(to scorn), mock (on), stammering.
לָעַג (la.ag) — to mock.
1) to mock, deride, ridicule
1a) (Qal) to mock, deride, have in derision
1b) (Niphal) to stammer
1c) (Hiphil) to mock, deride
HVhi3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
פָּטַר (patar) is a Hebrew verb meaning to separate, remove, or set free. It encompasses actions like escaping or dismissing, and can imply both literal and figurative meanings, such as bursting through or emitting. The entries indicate a range of uses, including both intransitive and transitive forms, with a specific mention of an insulting action in the Hiphil form.
פָּטַר vb. separate, remove, set free
Qal
intrans. remove oneself, specif. escape
trans. set free
Hiph. they separated with the lip, i.e. open mouth wide (insultingly).
base
H6362 פָּטַר separate, remove, set free
6362 patar paw-tar'
a primitive root; to cleave or burst through, i.e.
(causatively) to emit, whether literal or figurative
(gape):--dismiss, free, let (shoot) out, slip away.
פָּטַר (pa.tar) — to separate.
1) to separate, set free, remove, open, escape, burst through
1a) (Qal)
1a1) to remove (oneself), escape
1a2) to set free, let out
HVhi3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
sep-a-ra'-shun: In the Pentateuch the word niddah specially points to a state of ceremonial uncleanness (Le 12:2,5; 15:20 ff; Nu 6:4 ff; 12:13; 19:21). For a description of the "water of purification," used for cleansing what was ceremonially unclean (Nu 19), see HEIFER, RED; UNCLEANNESS. For "separation" in the sense of nezer, see NAZIRITE.
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)
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
(saphah, sepheth, "lip," "language," "speech," "talk" (also "rim," "border," "shore," "bank," etc.), sapham, "(upper) lip," "moustache," "beard"; cheilos, "lip" (also once, "shore" in the quotation Heb 11:12 equals Ge 22:17)):
(1) Lips stand in oriental idiom for speech or language, like "mouth," "tongue"; therefore they stand in parallelism. "The lip of truth shall be established for ever; but a lying tongue is but for a moment" (Pr 12:19). "To shoot out the lip" (Ps 22:7) means to make a mocking, contemptuous, scornful face. As the lips are the chief instrument of speech, we find numerous idiomatic phrases for "speaking," such as: "the utterance of the lips" (
Lip
Besides its literal sense (Isa. 37:29, etc.), is used in the original (saphah) metaphorically for an edge or border, as of a cup (1 Kings 7:26), a garment (Ex. 28:32), a curtain (26:4), the sea (Gen. 22:17), the Jordan (2 Kings 2:13). To “open the lips” is to begin to speak (Job 11:5); to “refrain the lips” is to keep silence (Ps. 40:9; 1 Pet. 3:10). The “fruit of the lips” (Heb. 13:15) is praise, and…
נוּעַ (nuwa`) is a primitive root meaning to shake or waver, encompassing a wide range of actions such as quivering, trembling, and moving. It can describe both literal and figurative movements, including being tossed about or causing someone to wander. The entries highlight its various applications, but do not present significant disagreement among lexicons.
נוּעַ vb. quiver, wave, waver, tremble, totter
Qal
wave
totter, go tottering
Niph. be tossed about
Hiph.
toss about
shake, cause to totter
(shake), disturb
cause to wander
base
H5128 נוּעַ quiver, wave, waver, tremble, totter
5128 nuwa` noo'-ah
a primitive root; to waver, in a great variety of
applications, literally and figuratively (as
subjoined):--continually, fugitive, X make, to (go) up and
down, be gone away, (be) move(-able, -d), be promoted, reel,
remove, scatter, set, shake, sift, stagger, to and fro, be
vagabond, wag, (make) wander (up and down).
נוּעַ (nu.a) — to shake.
1) to quiver, totter, shake, reel, stagger, wander, move, sift, make move, wave, waver, tremble
1a) (Qal)
1a1) to wave, quiver, vibrate, swing, stagger, tremble, be unstable
1a2) to totter, go tottering
1a2a) vagabond (participle)
1b) (Niphal) to be tossed about or around
1c) (Hiphil)
1c1) to toss about
1c2) to shake, cause to totter
1c3) to shake, disturb
1c4) to cause to wander
HVhi3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
hed (ro'-sh, Aramaic re'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (1Ch 10:10), whence Golgotha (Mt 27:33; Mr 15:22; Joh 19:17); mera'ashah, literally, "head-rest," "pillow," "bolster" (1Ki 19:6); qodhqodh, literally, crown of the head (De 28:35; 33:16,20; 2Sa 14:25; Isa 3:17; Jer 48:45); barzel, "the head of an axe" (De…