Psalms 36:3 — Word Study
WLCדִּבְרֵי־ פִ֭יו אָ֣וֶן וּמִרְמָ֑ה חָדַ֖ל לְהַשְׂכִּ֣יל לְהֵיטִֽיב׃
BSAforkîy to dividechâlaq to(wards)ʼêl eyeʻayin to findmâtsâʼ iniquityʻâvôn to hatesânêʼ
| Greek | English | Parsing |
|---|---|---|
| דִּבְרֵי־ | [the] words of | Noun common, masculine plural construct |
| פִ֭יו | mouth his | Noun common masculine singular construct, suffix |
| אָ֣וֶן | [are] wickedness | Noun common, masculine singular absolute |
| וּמִרְמָ֑ה | and deceit | Conjunction, noun common feminine singular absolute |
| חָדַ֖ל | he has ceased | Verb, Qal, perfect third person masculine singular |
| לְהַשְׂכִּ֣יל | to act prudently | Preposition, verb hiphil infinitive construct common |
| לְהֵיטִֽיב׃ | to do good | Preposition, verb hiphil infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The words of his mouth are wicked and deceitful; he has ceased to be wise and well-doing. |
| KJV | The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good. |
| ASV | The words of his mouth are iniquity and deceit: He hath ceased to be wise and to do good. |
| YLT | The words of his mouth [are] iniquity and deceit, He ceased to act prudently — to do good. |
| WEB | The words of his mouth are iniquity and deceit. He has ceased to be wise and to do good. |
| BBE | In the words of his mouth are evil and deceit; he has given up being wise and doing good. |
The translations agree on the description of the wickedness and deceit of the speech.
The sentence consists of a main clause describing the wickedness of speech and a subordinate clause indicating the cessation of wisdom and good actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
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 36:3
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 — The Moral Condition of the Wickedgenerated
Psalms 36:3 illustrates the moral decay of a person whose words are filled with wickedness and deceit. This verse is part of a larger meditation on the nature of the wicked, contrasting their behavior with the steadfast love and faithfulness of God found in the following verses. The psalmist emphasizes the consequences of such behavior, highlighting the importance of wisdom and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 5:9 | For not a word they speak can be trusted; destruction lies within them. Their throats are open graves; their tongues practice deceit. |
| 2 | Psalm 12:2–3 | They lie to one another; they speak with flattering lips and a double heart. |
| 3 | 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. |
| 4 | Psalm 58:3 | The wicked are estranged from the womb; the liars go astray from birth. |
| 5 | Psalm 140:3 | They sharpen their tongues like snakes; the venom of vipers is on their lips. Selah |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — אָ֣וֶן, 'A.vengenerated
The Hebrew word אָ֣וֶן (aven) refers to wickedness or evil, often associated with iniquity and wrongdoing. It is a noun that captures a sense of moral failure and trouble, indicating a strong ethical dimension.
In this verse, it describes the nature of the words spoken by the wicked person, emphasizing that their speech is not only harmful but also rooted in deceit. The use of this word highlights the severity of their moral state.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the words of the mouth are described as wicked and deceitful.
Sentence Structuregenerated
The finite verb חָדַ֖ל (he has ceased) governs the main clause, which describes the subject's speech. The structure includes noun phrases that clarify the nature of the speech and the actions that have ceased.
The sentence is built around the subject's actions and the characteristics of their speech, emphasizing the moral implications of their words.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word אָ֣וֶן is translated as αὐτοῦ, which indicates a shift in focus. This choice may reflect a broader interpretation of the moral implications of the wicked person's actions.
The translation choices in the Septuagint suggest an effort to convey the ethical dimensions of the Hebrew text, although the wording differs.
In plain words — the whole versegenerated
Psalms 36:3 describes how the words of a wicked person are filled with deceit and evil. This person has stopped being wise and doing good, reflecting a moral failure that the psalmist warns against.
Frequently Asked Questionsgenerated
It means that the person's speech is not only harmful but also morally corrupt, reflecting their inner character.
This indicates that the person has abandoned wisdom and discernment, choosing instead to engage in wrongdoing.
Deceit highlights the treachery and dishonesty of the wicked person's speech, emphasizing their moral corruption.
It serves as a warning about the consequences of wickedness and the importance of maintaining wisdom and righteousness.
Reflection Questionsgenerated
- In what ways do I see the effects of wickedness and deceit in the world around me?
- How can I ensure that my words reflect wisdom and goodness?
- What steps can I take to cultivate discernment in my life?
- How does understanding this verse help me in my interactions with others?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse to illustrate the moral implications of speech and action, emphasizing the need for understanding in doing good.
"The words of his mouth are iniquity and deceit: he would not understand, that he might do good" [Psalms 36:3].Early Church Fathers on Psalms 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 36:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe words of his mouth [are] iniquity and deceit,.... Not only sinful, but sin itself; his mouth is full of cursing and bitterness, of filthy and unchaste words, of corrupt communication, lying,
Read John Gill on Psalms 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good. He hath left off - instead of leaving off the self-destroying folly of sin (Isaiah 1:16; Jeremiah 4:22; Psalms 14:1-2).
Read Robert Jamieson on Psalms 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAre iniquity and deceit, i.e. are wicked and deceitful. Once he had some shadows or degrees of wisdom, and sometimes did some things that were good in their kind; but new he hath not so much as the appearance of it, and is become an open apostate from that which once he professed.
Read Matthew Poole on Psalms 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 36:3 The words of his mouth [are] iniquity and deceit: he hath left off to be wise, [and] to do good.Ver. 3. The words of his mouth are iniquity and deceit] That is, saith Calvin, he hath something to say to excuse and justify himself, to the hardening of his heart and hastening of his destruction; and there is no wool so coarse but will take some colour. But God will one day wash off his varnish with rivers of brimstone; he can skill of no other language but that of hell; the words of his mouth are, desiderium et dolus; there is no truth, and as little trust to be put in anything that he speaketh. And why? there is no fear of God before his eyes. See a like text, Romans 3:13-15. He…
Read John Trapp on Psalms 36 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3, 4) From the secret promptings of sin, the description of the ungodly passes on to its issues in words and deeds. It is an awful picture of wickedness of a man abandoning himself without check or remorse to the inspiration of his own evil heart. He goes from bad to worse. In a great English tragedy, the murderer, though he has determined to wade farther in blood, yet prays against the horror of nightly temptations: “Merciful powers, Restrain in me the cursed thoughts that nature Gives way to in repose. But this man “deviseth mischief upon his bed.” When even the worst criminals shudder at their own deeds, whispering to their “deaf pillows” the agonies that creep over them with darkness…
Read Charles John Ellicott on Psalms 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The words of his mouth are iniquity] In the principle; and deceit calculated to pervert others, and lead them astray. He hath left off to be wise, and to do good.] His heart is become foolish, and his actions wicked. He has cut off the connection between himself and all righteousness.
Read AdamClarke on Psalms 36 →CambridgeThe Cambridge Bible for Schools and Colleges3, 4. The fruits of this reckless atheism described.
Read Cambridge on Psalms 36 →Albert Barnes1798–1870Barnes' Notes on the BibleThe words of his mouth are iniquity and deceit - Are false and wicked. See the notes at Psalms 12:2. It is words do not fairly represent or express what is in his heart. He hath left off to be wise - To act wisely; to do right.
Read Albert Barnes on Psalms 36 →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
The words of his mouth are wicked and deceitful; he has ceased to be wise and well-doing.
The words of his mouth are iniquity and deceit. He has ceased to be wise and to do good.
The words of his mouth are wicked and deceitful; he has ceased to be wise and well-doing.
The words he speaks are sinful and deceitful; he does not care about doing what is wise and right.
Tyndale line
The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good.
The words of his mouth are iniquity and deceit: He hath ceased to be wise and to do good.
The words of his mouth are iniquity and deceit: he hath left off to be wise and to do good.
The words of his mouth are iniquity and deceit: he hath ceased to be wise, and to do good.
The wordes of his mouth are iniquitie and deceit: hee hath left off to vnderstand and to doe good.
Strictly literal
The words of his mouth are wickedness and deceit: he hath left off to be wise, to do good.
The words of his mouth [are] iniquity and deceit, He ceased to act prudently — to do good.
The words of his mouth [are] iniquity and deceit, || He ceased to act prudently—to do good.
(36:4) The words of his mouth are wickedness and deceit: he hath left off to be wise, to do good.
His words are sinful and deceitful; he does not want to be wise and do good.
From the Latin
Trust in the Lord, and do good, and dwell in the land, and thou shalt be fed with its riches.
Simplified
Whatever they say is deceptive and deceitful. They no longer do anything wisely or for good.
In the words of his mouth are evil and deceit; he has given up being wise and doing good.
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 presents the verse as it stands, while the Septuagint aligns with five of the seven words from the Hebrew. The Dead Sea Scrolls show some agreement but contain editorial restorations, indicating a partial preservation of the text.
דִּבְרֵי־ פִ֭יו אָ֣וֶן וּמִרְמָ֑ה חָדַ֖ל לְהַשְׂכִּ֣יל לְהֵיטִֽיב׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[כי] [החליק] אלי׳ו בעיני׳ו למצוא עונ׳ו [לשנא]
4 words on the leather — 3 supplied entire by an editor.
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 36:3
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.
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HNcmpc — Noun common · masculine plural constructHNcmpc
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 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
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
HC/Ncfsa — Conjunction · noun common feminine singular absoluteHC/Ncfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word שָׂכַל (*sakal*) is a primitive root meaning to be prudent or circumspect. It encompasses a range of meanings including to consider, understand, teach, and prosper. The word can also refer to laying something crosswise in its Piel form. Notably, it appears in contexts that emphasize insight and wisdom.
שָׂכַל vb. be prudent
Qal be prudent, circumspect
Hiph.
look at
give attention to, consider, ponder
have insight, comprehension
cause to consider, give insight, teach
act circumspectly, prudently
H7919a שָׂכַל be prudent .be prudent, circumspect
. . look at
. give attention to, consider, ponder
. have insight, comprehension
. cause to consider, give insight, teach
. act circumspectly, prudently
. prosper, have success
. cause to prosper
H7919b שָׂכַל Pi. lay crosswise
7919 sakal saw-kal'
a primitive root; to be (causatively, make or act)
circumspect and hence, intelligent:--consider, expert,
instruct, prosper, (deal) prudent(-ly), (give) skill(-ful),
have good success, teach, (have, make to) understand(-ing),
wisdom, (be, behave self, consider, make) wise(- ly), guide
wittingly.
שָׂכַל (sa.khal) — be prudent.
1) to be prudent, be circumspect, wisely understand, prosper
1a) (Qal) to be prudent, be circumspect
1b) (Hiphil)
1b1) to look at or upon, have insight
1b2) to give attention to, consider, ponder, be prudent
1b3) to have insight, have comprehension
1b3a) insight, comprehension (subst)
1b4) to cause to consider, give insight, teach
1b4a) the teachers, the wise
1b5) to act circumspectly, act prudently, act wisely
1b6) to prosper, have success
1b7) to cause to prosper
Aramaic equivalent: se.khal (שְׂכַל "to contemplate" H7920)
שָׂכַל (sa.khal) — to cross hands.
(Piel) to lay crosswise, cross (hands)
HR/Vhcc — Preposition · verb hiphil infinitive construct commonHR/Vhcc
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
HR/Vhcc — Preposition · verb hiphil infinitive construct commonHR/Vhcc
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).